Diverse sermons with a short treatise befitting these present times, now first published by Thomas Iackson, Dr in Divinity, chaplaine in ordinary to his Majestie, and president of Corpus Christi Colledge in Oxford. ...
but the wise King, part of whose words these of my text are, saw a great way farther and layes his foundation much deeper, parvi sunt arma foris, parvi consilium domi, nisi sint preces in Templo;
but the wise King, part of whose words these of my text Are, saw a great Way farther and lays his Foundation much Deeper, parvi sunt arma Foris, parvi consilium At Home, nisi sint preces in Templo;
Councell of State or Councell of warre, armes at home, or armies sent abroad by their directions, with their best instructions, adde little to the security and safety of State and Kingdome, without prayers in the Church, or house of God.
Council of State or Council of war, arms At home, or armies sent abroad by their directions, with their best instructions, add little to the security and safety of State and Kingdom, without Prayers in the Church, or house of God.
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And for this reason although he had now erected a goodly Temple, with as Princely and cheerfull a heart as his Father David had built an Altar, unto the name and honour of the God of Israel,
And for this reason although he had now erected a goodly Temple, with as Princely and cheerful a heart as his Father David had built an Altar, unto the name and honour of the God of Israel,
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So compatible are Royall intentions of Gods honour, with desires of Gods blessings temporall upon the people committed to their charge, that this wise King (even whilst he dedicates this great house unto his God,
So compatible Are Royal intentions of God's honour, with Desires of God's blessings temporal upon the people committed to their charge, that this wise King (even while he dedicates this great house unto his God,
for a peculiar habitation wherein he would be pleased to place his name) yet consecrated withall as a Sanctuary, for every afflicted soule, to be more then an Arsenall for warre as a Magazine of medicines and remedies for all manner of wounds,
for a peculiar habitation wherein he would be pleased to place his name) yet consecrated withal as a Sanctuary, for every afflicted soul, to be more then an Arsenal for war as a Magazine of medicines and remedies for all manner of wounds,
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and of this extraordinarie wisdome and spirit one speciall part it was to know that it was not in the power of man, not within the compasse of any wisdome (though participated from aboue) to direct his owne wayes, much lesse the wayes of others aright, least of all to give successe to their best directions.
and of this extraordinary Wisdom and Spirit one special part it was to know that it was not in the power of man, not within the compass of any Wisdom (though participated from above) to Direct his own ways, much less the ways of Others aright, least of all to give success to their best directions.
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The best proofe or triall which Solomon could give of his wisdome in this case, was the knowledge to frame his petitions aright to the God of wisdome and Lord of Hosts. This whole Chapter is no other then an Anatomy Lecture of the diseases and wounds of Kingdomes and Common-weales, publiquely read by Solomon for the instruction of Princes and Rulers that should come after him.
The best proof or trial which Solomon could give of his Wisdom in this case, was the knowledge to frame his petitions aright to the God of Wisdom and Lord of Hosts. This Whole Chapter is no other then an Anatomy Lecture of the diseases and wounds of Kingdoms and Commonweals, publicly read by Solomon for the instruction of Princes and Rulers that should come After him.
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It is the glory of a King, as this King elsewhere obserues, to finde out a secret, and to punish iniquity when it is found out, (though committed in secret:) and to render to every man according to the equity of his cause, being made knowne, is the duty of a Iudge:
It is the glory of a King, as this King elsewhere observes, to find out a secret, and to Punish iniquity when it is found out, (though committed in secret:) and to render to every man according to the equity of his cause, being made known, is the duty of a Judge:
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or to contrive their owne gaine and others harmes by perjury, what Iudge can help? what Prince can remedy men by this meanes distressed? Yet Solomon begins at this inward sore,
or to contrive their own gain and Others harms by perjury, what Judge can help? what Prince can remedy men by this means distressed? Yet Solomon begins At this inward soar,
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or secret corruption, the remedy he seekes from the searcher of mens thoughts and hearts. So he prayes 2. Chron. 6. 22. 23. If a man Sinne against his Neighbour,
or secret corruption, the remedy he seeks from the searcher of men's thoughts and hearts. So he prays 2. Chronicles 6. 22. 23. If a man Sin against his Neighbour,
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Then heare thou from Heaven, and doe and Iudge thy servants by requiting the wicked, by recompensing his way upon his owne head and by iustifying the righteous, by giving him according to his righteousnes.
Then hear thou from Heaven, and do and Judge thy Servants by requiting the wicked, by recompensing his Way upon his own head and by justifying the righteous, by giving him according to his righteousness.
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As great a cruelty to shew pitty upon the perjur'd, as to pamper or cherish any joynt or member of the body, wherein the Gangrene or other deadly spreading sore hath got possession or roote.
As great a cruelty to show pity upon the perjured, as to pamper or cherish any joint or member of the body, wherein the Gangrene or other deadly spreading soar hath god possession or root.
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as when Israel shalbe overthrowne before their enemies. v. 25. When the heavens shall be shut up, and the earth be without raine. v. 26. When there shalbe Famine, Pestilence, mildew, Grashoppers or Caterpillers. When the enemy shall besiege thee in the Cities.
as when Israel shall overthrown before their enemies. v. 25. When the heavens shall be shut up, and the earth be without rain. v. 26. When there shall Famine, Pestilence, mildew, Grasshoppers or Caterpillars. When the enemy shall besiege thee in the Cities.
and forgive thy people which haue sinned against thee. v. 29. But what if this people should be led captive into a foraigne land not permitted to repaire unto this house where the Lord had placed his name? This Solomon foresaw as a matter not impossible,
and forgive thy people which have sinned against thee. v. 29. But what if this people should be led captive into a foreign land not permitted to repair unto this house where the Lord had placed his name? This Solomon foresaw as a matter not impossible,
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is there any possible salve for this possible fore? or can this house (which he had consecrated to be an house of prayer) afford them in this case any remedy,
is there any possible salve for this possible before? or can this house (which he had consecrated to be an house of prayer) afford them in this case any remedy,
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when they could not come to pray in it? yes, the remedy is prescrib'd, v. 38. 39. If they returne to thee with all their heart and with all their soule, in the land of their captivity, whither they haue caryed them captives,
when they could not come to pray in it? yes, the remedy is prescribed, v. 38. 39. If they return to thee with all their heart and with all their soul, in the land of their captivity, whither they have carried them captives,
to pray towards the place wherein it had stood, in case it should be demolished. So did Daniel, after this house, which Solomon built, was burnt to the ground.
to pray towards the place wherein it had stood, in case it should be demolished. So did daniel, After this house, which Solomon built, was burned to the ground.
for the use or benefit of Israel only, or of Abrahams seede according to the flesh? surely Solomon did conceive his prayers out of a perfect and speciall faith,
for the use or benefit of Israel only, or of Abrahams seed according to the Flesh? surely Solomon did conceive his Prayers out of a perfect and special faith,
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or abate his good affectiō towards others, for he expressely consecrates his house to be an house of prayer, for the use & benefit of all the nations under heaven,
or abate his good affection towards Others, for he expressly consecrates his house to be an house of prayer, for the use & benefit of all the Nations under heaven,
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then heare thou from heaven, even from thy dwelling place and doe according to all that the stranger calleth to thee for, that all people of the earth may know thy name and feare thee,
then hear thou from heaven, even from thy Dwelling place and doe according to all that the stranger calls to thee for, that all people of the earth may know thy name and Fear thee,
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as it is extended to all men without exception, insensu divise, though not in sensu composito, it is thus far extended unto all, to the end that they might come to the knowledge of the truth,
as it is extended to all men without exception, insensu divise, though not in sensu composito, it is thus Far extended unto all, to the end that they might come to the knowledge of the truth,
It was then well with Israell, when their charity towards others was like their heavenly fathers love, without factious partiality or respect of persons.
It was then well with Israel, when their charity towards Others was like their heavenly Father's love, without factious partiality or respect of Persons.
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It was their seeking to ingrosse Gods promised blessings unto mankind which twice brought that greivous curse upon them, under which at this day they sigh and groane.
It was their seeking to engross God's promised blessings unto mankind which twice brought that grievous curse upon them, under which At this day they sighs and groan.
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Now if all the nations on earth had this interest in Solomons Temple, shall we deny any one of what Nation soever the like interest in Abrahams seed, concerning whom the Lord had sworne that in him should all the nations of the earth be blessed? Thus much of the generall scope or view of this Chap:
Now if all the Nations on earth had this Interest in Solomons Temple, shall we deny any one of what nation soever the like Interest in Abrahams seed, Concerning whom the Lord had sworn that in him should all the Nations of the earth be blessed? Thus much of the general scope or view of this Chap:
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First it is taken as granted, by Solomon and it is to us a point of faith, that as well the Calamities as the Prosperities of states and kingdomes are from the Lord;
First it is taken as granted, by Solomon and it is to us a point of faith, that as well the Calamities as the Prosperities of states and kingdoms Are from the Lord;
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Thirdly, the only Soveraigne remedy for restoring states and kingdomes diseased and wounded by the hand of God unto their perfect health, is prayer and Supplications to the King of Kings.
Thirdly, the only Sovereign remedy for restoring states and kingdoms diseased and wounded by the hand of God unto their perfect health, is prayer and Supplications to the King of Kings.
now whatsoever the heathens did ascribe to fortune, to chance or fate, or to any other supposed guide of nature or intermedling power in humane affaires all these the wise king ascribes wholy unto his God, he is the God of peace,
now whatsoever the Heathens did ascribe to fortune, to chance or fate, or to any other supposed guide of nature or intermeddling power in humane affairs all these the wise King ascribes wholly unto his God, he is the God of peace,
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Nor are we bound only to derive all extraordinary successe, (which the heathen gave to fortune and fate) but ever even the usuall successe of ordinary endeavours, (be it good or bad) from his providence. That the heathens did ascribe ordinary successe, (if it were good) unto themselves, (if it were ill) unto their adversaries or opposites, this was their Atheisme or irreligion. That they ascribed extraordinary calamity,
Nor Are we bound only to derive all extraordinary success, (which the heathen gave to fortune and fate) but ever even the usual success of ordinary endeavours, (be it good or bad) from his providence. That the Heathens did ascribe ordinary success, (if it were good) unto themselves, (if it were ill) unto their Adversaries or opposites, this was their Atheism or irreligion. That they ascribed extraordinary calamity,
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whilest it stood still it was partaker only of his power sustentatiue, but deprived of his power motiue or cooperatiue, move it cannot without the cooperation of his motiue power,
whilst it stood still it was partaker only of his power sustentative, but deprived of his power motive or cooperative, move it cannot without the cooperation of his motive power,
and thus in the continuance of ordinary successe or blessings upon mans endeavours, there is oftimes a greater concurrence of divine communicatiue power,
and thus in the Continuance of ordinary success or blessings upon men endeavours, there is Oftimes a greater concurrence of divine communicative power,
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or other to be extraordinary, and yet so blind and stupid are we for the most part, that we take small notice of his ordinary presence by his wisdome, power,
or other to be extraordinary, and yet so blind and stupid Are we for the most part, that we take small notice of his ordinary presence by his Wisdom, power,
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and providence, without some interpositions of extraordinary successe, unexpected occurrences, or interruption of the ordinary course of time, and nature,
and providence, without Some interpositions of extraordinary success, unexpected occurrences, or interruption of the ordinary course of time, and nature,
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as to leaue no evident distinction betweene light and darknesse, we should hardly know, how much our eyes are beholding to it for the use of its light:
as to leave no evident distinction between Light and darkness, we should hardly know, how much our eyes Are beholding to it for the use of its Light:
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God who is the light and life of the world, by whose participation the best faculties of men performe their proper functions, (as the eye doth its function by the bodily light of he Sunne) is in his nature invisible;
God who is the Light and life of the world, by whose participation the best faculties of men perform their proper functions, (as the eye does its function by the bodily Light of he Sun) is in his nature invisible;
and appoints in what measure and season his receipt shoud be taken, the recovery of health (though wrought by the efficacy of the medicine) is wholy ascrib'd to the Phisitians skil, not shared betwixt it,
and appoints in what measure and season his receipt should be taken, the recovery of health (though wrought by the efficacy of the medicine) is wholly ascribed to the Physicians skill, not shared betwixt it,
and off, at his owne likeing, the multiplication of their severall strength, without a guiding or directing power, might harme themselves, more then their enemies,
and off, At his own liking, the multiplication of their several strength, without a guiding or directing power, might harm themselves, more then their enemies,
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Now beside the especiall dependance which every particular creature hath on the Creators power, in all his motions, attempts or actions, which is such,
Now beside the especial dependence which every particular creature hath on the Creators power, in all his motions, attempts or actions, which is such,
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the whole host of creatures, whether sublunary or Celestiall, whether reasonable or reasonlesse, whether animate or without life, is more subordinate to the direction and guidance of the Divine wisdome and providence,
the Whole host of creatures, whither sublunary or Celestial, whither reasonable or reasonless, whither animate or without life, is more subordinate to the direction and guidance of the Divine Wisdom and providence,
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yet he alone apoints the time, the place, and oportunity of their workings, he alone apoints the issue, which they finally bring forth, he alone doth limit the number of coworking causes or of agents conspiring for the effecting of the end designed by his providence, whence,
yet he alone apoints the time, the place, and opportunity of their workings, he alone apoints the issue, which they finally bring forth, he alone does limit the number of coworking Causes or of agents conspiring for the effecting of the end designed by his providence, whence,
though in the greatest atchievements joyntly undertaken by man, every man might know his owne and every others strength, his owne and every others projects, which are confederats or coworkers with him,
though in the greatest achievements jointly undertaken by man, every man might know his own and every Others strength, his own and every Others projects, which Are confederates or coworkers with him,
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So that all prosperity or calamity of any nation, visibily inflicted by secondary instruments, or agents, is justly ascribed unto the wisdome, justice and providence of God.
So that all Prosperity or calamity of any Nation, visibily inflicted by secondary Instruments, or agents, is justly ascribed unto the Wisdom, Justice and providence of God.
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and the Lord hath not done it? Men he supposeth are as unwilling to be overtaken with the evill here meant, with malum poenae, with calamity or disaster,
and the Lord hath not done it? Men he Supposeth Are as unwilling to be overtaken with the evil Here meant, with malum Poenae, with calamity or disaster,
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Calamity then is the snare whereinto men by Gods appointment fall, and their owne proiects and devices are the strings which draw this net upon them,
Calamity then is the snare whereinto men by God's appointment fallen, and their own projects and devices Are the strings which draw this net upon them,
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Ignorance, or want of beleife of this point, was one speciall cause of the miseries which befell the Christian Nations, by the inundation of the Gothes and Vandalls, and other barbarous people,
Ignorance, or want of belief of this point, was one special cause of the misery's which befell the Christian nations, by the inundation of the Goths and Vandals, and other barbarous people,
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so a sweet and learned writer of those times complaines, Si quando enim nobis prosperi aliquid praeter spem nostrā & meritum, Deus tribuit, alius ascribit hoc fortunae, alius eventui, alius ordinationi ducum, alius consilio alius magistro, alius patrocinio, nullus Deo;
so a sweet and learned writer of those times complains, Si quando enim nobis Prosper Aliquid praeter spem nostrā & Merit, Deus tribuit, alius ascribit hoc Fortunae, alius eventui, alius Ordination Ducum, alius consilio alius Magister, alius patrocinio, nullus God;
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If God at any time give prosperous successe to our proceedings beyond our hope and merit, on ascribes this to fortune, another to good hope or chance, none to God.
If God At any time give prosperous success to our proceedings beyond our hope and merit, on ascribes this to fortune, Another to good hope or chance, none to God.
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But if all calamity be inflicted by his hand, who can take off what he hath laid on, who can heale where the great Physitian himselfe hath wounded? But the question is not, what man can doe when any calamity befals him,
But if all calamity be inflicted by his hand, who can take off what he hath laid on, who can heal where the great physician himself hath wounded? But the question is not, what man can do when any calamity befalls him,
The ascribing of all the successe of our labours unto him, doth teach us only to abandon all reliance upon our owne endeavours or consultations, not the consultations or endeavours themselves;
The ascribing of all the success of our labours unto him, does teach us only to abandon all reliance upon our own endeavours or Consultations, not the Consultations or endeavours themselves;
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It should be the first and last of all our endeavours, carefully to consecrate all our consultations and enterprises unto him who alone is able to give a blessing unto them.
It should be the First and last of all our endeavours, carefully to consecrate all our Consultations and enterprises unto him who alone is able to give a blessing unto them.
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unlesse we rely upon his strength; It is true, mans wisdome is but folly, and yet true againe, that our wisdome becomes more then mans wisdome by relying upon his wisdome, with the strength of our hearts and affections;
unless we rely upon his strength; It is true, men Wisdom is but folly, and yet true again, that our Wisdom becomes more then men Wisdom by relying upon his Wisdom, with the strength of our hearts and affections;
Now for the strengthening of our reliance upon his wisdome, strength, and providence, and for consecrating our endeavours aright, two things are required;
Now for the strengthening of our reliance upon his Wisdom, strength, and providence, and for consecrating our endeavours aright, two things Are required;
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1. the right information of our understanding in point of Doctrine, 2. sincerity of practise, answerable to the right information of our understanding.
1. the right information of our understanding in point of Doctrine, 2. sincerity of practice, answerable to the right information of our understanding.
This point of Doctrine is grounded upon another speciall principle of faith, to wit, that our gracious God in his severest punishments is a most just judge, he doth not immediately delight in the exercises of punitive justice,
This point of Doctrine is grounded upon Another special principle of faith, to wit, that our gracious God in his Severest punishments is a most just judge, he does not immediately delight in the exercises of punitive Justice,
but as provoked by their ill deservings. Deus non priui est ultor quam homo peccator. God never proceeds to revenge, before man hath done him manifest wrong.
but as provoked by their ill deservings. Deus non priui est ultor quam homo peccator. God never proceeds to revenge, before man hath done him manifest wrong.
This truth or principle of faith is expressly supposed by the wise King in this Chap. v. 24. and if thy people Israel be put to the worse before their enemy,
This truth or principle of faith is expressly supposed by the wise King in this Chap. v. 24. and if thy people Israel be put to the Worse before their enemy,
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This teacheth us the truth of that which an ancient father hath, nos mutamus naturam rerum, we exchange the nature of the creature, and divert the sweet influence of heaven from our selves by changing from better to worse,
This Teaches us the truth of that which an ancient father hath, nos Mutamus naturam rerum, we exchange the nature of the creature, and divert the sweet influence of heaven from our selves by changing from better to Worse,
But why doe we complaine that our punishment is bitter and grievous, seeing every one of us doth punish himselfe? But here happly some will make that objection against the former point, which Salvian makes against himselfe by way of prevention,
But why do we complain that our punishment is bitter and grievous, seeing every one of us does Punish himself? But Here haply Some will make that objection against the former point, which Salvian makes against himself by Way of prevention,
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if all punishment or calamity be from God, how are we said to punish our selues? His answere is very satisfactory, Vtrum { que } verum est, a deo quippe punimur,
if all punishment or calamity be from God, how Are we said to Punish our selves? His answer is very satisfactory, Utum { que } verum est, a God quip punimur,
The manner and order by which mankind fall into extreamity of punishment, whether temporall or everlasting, that he collects out of that saying of the Prophet Esay. Chap. 50. v. 11.
The manner and order by which mankind fallen into extremity of punishment, whither temporal or everlasting, that he Collects out of that saying of the Prophet Isaiah. Chap. 50. v. 11.
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This good father albeit he lived in the miserable times, wherein the visible feature of Christs Church and of Christendome was much defaced by the wounds and scars which had beene given by barbarous hands,
This good father albeit he lived in the miserable times, wherein the visible feature of Christ Church and of Christendom was much defaced by the wounds and scars which had been given by barbarous hands,
yet was herein happy, that he might freely avouch the unspeakable mercies of God, and extend his unfeigned love to all, (even to those which perished in their sinnes) without censure of heresie or persecution, by men of his owne profession;
yet was herein happy, that he might freely avouch the unspeakable Mercies of God, and extend his unfeigned love to all, (even to those which perished in their Sins) without censure of heresy or persecution, by men of his own profession;
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It was no scruple to his tender conscience to averre, nor was the often averring it any imputation unto him for many generations, that God did punish us, invitus, against his will, but he was willing to heale the wounds which he had made, that men did constraine him to continue,
It was no scruple to his tender conscience to aver, nor was the often averring it any imputation unto him for many generations, that God did Punish us, Unwillingly, against his will, but he was willing to heal the wounds which he had made, that men did constrain him to continue,
as if punitive iustice were the marke or ayme of meanes offered by God, for so that place and the Apostle Rom. 1. 20. The invisible things of him from the creation of the world are cleerly seene, to the intent that they should be without excuse.
as if punitive Justice were the mark or aim of means offered by God, for so that place and the Apostle Rom. 1. 20. The invisible things of him from the creation of the world Are clearly seen, to the intent that they should be without excuse.
But this expression of the originall is worthily corrected by the latter English. God did manifest himselfe in his works so faire, that they are without excuse.
But this expression of the original is worthily corrected by the latter English. God did manifest himself in his works so fair, that they Are without excuse.
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For if God had manifested himselfe unto them them to no other intent that they might be without excuse, they had a better excuse in readinesse then any of the reprobate or damned shall finde, at the day of Iudgement.
For if God had manifested himself unto them them to no other intent that they might be without excuse, they had a better excuse in readiness then any of the Reprobate or damned shall find, At the day of Judgement.
But more particularly the calamities or plagues which befell the Iewish nation may seeme incurable from the words of our Saviour Mat. 23. 34. 35. Behold I send unto you Prophets and wise men and scribes,
But more particularly the calamities or plagues which befell the Jewish Nation may seem incurable from the words of our Saviour Mathew 23. 34. 35. Behold I send unto you prophets and wise men and Scribes,
or end, that all the righteous bloud which had beene shed upon the earth, might be required of them? For thus interpreting this place the originall phrase affords a pretence, somewhat fayrer then can be brought for the former Interpretation of S. Paul, Vt super vos veniat: yet every novice in Grammar knowes that the preposition ut, or Greeke NONLATINALPHABET doth not alwaies denote the Finall cause, it ofttimes imports the Course or issue, not the end or intent NONLATINALPHABET not NONLATINALPHABET so saith our Saviour Ioh. 17. 3. This is life eternall that they might know thee the only true God,
or end, that all the righteous blood which had been shed upon the earth, might be required of them? For thus interpreting this place the original phrase affords a pretence, somewhat Fairer then can be brought for the former Interpretation of S. Paul, Vt super vos Veniat: yet every novice in Grammar knows that the preposition ut, or Greek does not always denote the Final cause, it ofttimes imports the Course or issue, not the end or intent not so Says our Saviour John 17. 3. This is life Eternal that they might know thee the only true God,
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Give these words of our Saviour in the 7th of S. Iohn leave to interpret his forecited words Mat. 23. and their meaning will be in plaine English thus much and no more, some of them you will crucify,
Give these words of our Saviour in the 7th of S. John leave to interpret his forecited words Mathew 23. and their meaning will be in plain English thus much and no more, Some of them you will crucify,
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The true reason why the bloud of Gods Prophets was to be required of this generation was because God had continually sent them unto them from time to time, out of his mercy and compassion, that they might be healed:
The true reason why the blood of God's prophets was to be required of this generation was Because God had continually sent them unto them from time to time, out of his mercy and compassion, that they might be healed:
because he had compassion on his people and on his dwelling place. But they mocked the messengers of God, and despised his word, and misused his Prophets,
Because he had compassion on his people and on his Dwelling place. But they mocked the messengers of God, and despised his word, and misused his prophets,
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That which made their calamities remediles, or as the originall hath it incurable, was their continuall mocking or despising the messengers of their peace, which God from time to time had sent to heale them:
That which made their calamities remediless, or as the original hath it incurable, was their continual mocking or despising the messengers of their peace, which God from time to time had sent to heal them:
and forethreaten it by expresse revelation from the Lord of heaven. One speciall meanes by which this misery became inevitable, was that erroneous opinion or conceit wherewith most of this people were possessed, to wit that their calamity or prosperity was fatall;
and forethreaten it by express Revelation from the Lord of heaven. One special means by which this misery became inevitable, was that erroneous opinion or conceit wherewith most of this people were possessed, to wit that their calamity or Prosperity was fatal;
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This was the symptome of their incurable disease, for whose cure Ieremy was sent to the potters house there to receive that instruction from the Lord, of which we read Chap. 18. The exact point of time wherein their disease (whether in whole or part) became incurable, wee leave with all reverence unto him who hath reserv'd the knowledge of times and seasons (as a speciall prerogative of his power) unto himselfe.
This was the Symptom of their incurable disease, for whose cure Ieremy was sent to the potters house there to receive that instruction from the Lord, of which we read Chap. 18. The exact point of time wherein their disease (whither in Whole or part) became incurable, we leave with all Reverence unto him who hath reserved the knowledge of times and seasons (as a special prerogative of his power) unto himself.
the state of prince and people became more dangerous then it had beene, (as it were a disease recovering strength from a relapse) by their shuffling with God,
the state of Prince and people became more dangerous then it had been, (as it were a disease recovering strength from a relapse) by their shuffling with God,
This breach of covenant Ieremy foretels in thundring tearmes, would prove the cause of greater calamity then he before had threatned, And yee were now turned and had done right in my sight in proclaming liberty every one to his neighbour.
This breach of Covenant Ieremy foretells in thundering terms, would prove the cause of greater calamity then he before had threatened, And ye were now turned and had done right in my sighed in proclaiming liberty every one to his neighbour.
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Yet was not this sentence, though thus uttered with indignation, as yet altogether unchangeable, much lesse was this peoples safety peremptorily decreed by God, as their false Prophets misperswaded them.
Yet was not this sentence, though thus uttered with Indignation, as yet altogether unchangeable, much less was this peoples safety peremptorily decreed by God, as their false prophets misperswaded them.
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This errour concerning the tenour of Gods decree or covenant being planted in them, the Egiptians expedition against the Caldean armie for Ierusalems succour might with faire applause be pretended,
This error Concerning the tenor of God's Decree or Covenant being planted in them, the egyptians expedition against the Chaldean army for Ierusalems succour might with fair applause be pretended,
To quell this their vaine confidence in the strength of Egipt the Prophet reavoucheth his former message with some additions, Ier. 37. 7. 8. 9. This saith the Lord God of Israel,
To quell this their vain confidence in the strength of Egypt the Prophet reavoucheth his former message with Some additions, Jeremiah 37. 7. 8. 9. This Says the Lord God of Israel,
Yet was not the event here foretold at this time altogether inevitable, but inevitable only upon their refusall to obey the Prophets counsell, for after this time the same Prophet shews King Zedechiah a way or meane ordained by God, which if he had followed a great part of this calamity so peremptorily denounced might have beene avoided Ierem. 38. 17. Then said Ieremiah unto Zedechiah,
Yet was not the event Here foretold At this time altogether inevitable, but inevitable only upon their refusal to obey the prophets counsel, for After this time the same Prophet shows King Zedekiah a Way or mean ordained by God, which if he had followed a great part of this calamity so peremptorily denounced might have been avoided Jeremiah 38. 17. Then said Jeremiah unto Zedekiah,
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But if thou wilt not goe forth to the King of Babilons Princes, then shall this city be given into the hands of the Caldeans and they shall burne it with fire,
But if thou wilt not go forth to the King of Babilons Princes, then shall this City be given into the hands of the Chaldaeans and they shall burn it with fire,
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But not hearkning unto his voice, whilst it was called to day, but seeking to escape the Iudgements denounced by flight, he inevitably brought them upon himselfe, upon his Princes, upon the temple, in a greater measure, especially as they concerned himselfe and his house, then they had beene threatned.
But not Harkening unto his voice, while it was called to day, but seeking to escape the Judgments denounced by flight, he inevitably brought them upon himself, upon his Princes, upon the temple, in a greater measure, especially as they concerned himself and his house, then they had been threatened.
but the Caldeans hoste pursued after them, and overtooke Zedechiah in the desert of Iericho and brought him to Nebuchadnezar King of Babell, unto Riblah where he slew the sons of Zedechiah before his eies,
but the Chaldaeans host pursued After them, and overtook Zedekiah in the desert of Jericho and brought him to Nebuchadnezzar King of Babel, unto Riblah where he slew the Sons of Zedekiah before his eyes,
or to destroy the second temple with a more fearefull destruction then had befallen the first? That this generation became a prey in the issue to the Roman vultures, was not from want of good will in him to gather them,
or to destroy the second temple with a more fearful destruction then had befallen the First? That this generation became a prey in the issue to the Roman vultures, was not from want of good will in him to gather them,
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The Prophet Ieremy after he had seene that tragedy really acted which he had represented in words, did wish his head had beene a fountaine of teares that hee might weepe day and night,
The Prophet Ieremy After he had seen that tragedy really acted which he had represented in words, did wish his head had been a fountain of tears that he might weep day and night,
The wisdome and sonne of God became a more sorrowfull spectatour of a second tragedy of Ierusalem, not as yet within forty yeares probability to be acted:
The Wisdom and son of God became a more sorrowful spectator of a second tragedy of Ierusalem, not as yet within forty Years probability to be acted:
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when he came neare saith S. Luke 19. 41. he beheld the city and wept for it, saying, Oh if thou had'st even knowne at the least in this day those things which belong unto thy peace,
when he Come near Says S. Luke 19. 41. he beheld the City and wept for it, saying, O if thou Hadst even known At the least in this day those things which belong unto thy peace,
After his Resurection from the dead Ierusalem had yet forty dayes for repentance, as Nineveh had (for so long our Saviour remained here on earth) but Ierusalems Children not repenting within that time,
After his Resurrection from the dead Ierusalem had yet forty days for Repentance, as Nineveh had (for so long our Saviour remained Here on earth) but Ierusalems Children not repenting within that time,
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as Nineveh did, their estate became as desperate as their murmuring fore-Fathers had been in the wildernes, they were to wander forty yeares in the wildernesse before any of them could enter into the land of promise;
as Nineveh did, their estate became as desperate as their murmuring fore-Fathers had been in the Wilderness, they were to wander forty Years in the Wilderness before any of them could enter into the land of promise;
This generation, whom our Saviour here forwarnes, were to continue in it forty yeares, which being expired, they and their Children haue beene exterminated and banished from it for almost forty times forty yeares.
This generation, whom our Saviour Here forwarns, were to continue in it forty Years, which being expired, they and their Children have been exterminated and banished from it for almost forty times forty Years.
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During the forty yeares wherein they were permitted to remaine in it their estate was no lesse miserable then their fore-Fathers had beene in the wildernesse.
During the forty Years wherein they were permitted to remain in it their estate was no less miserable then their fore-Fathers had been in the Wilderness.
of this latter generation well nigh twice as many within the same compasse of time did die more miserably, Ierusalem being first made their prison, afterwards their grave,
of this latter generation well High twice as many within the same compass of time did die more miserably, Ierusalem being First made their prison, afterwards their grave,
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but rather that by their fall salvation might come unto the Gentiles, let us beseech our gratious God, that from Ierusalems ruine we may in time and whilst it is called to day, seeke the edification of his Church and Kingdome, Roote out, good Lord we beseech thee, all Iewish affections and Iewish opinions out of the hearts of thy people, that so our prayers and supplications for the prosperity of thine inheritance and thine Anointed, may be ever acceptable in thy sight, O Lord our strength, and our Redeemer. AMEN.
but rather that by their fallen salvation might come unto the Gentiles, let us beseech our gracious God, that from Ierusalems ruin we may in time and while it is called to day, seek the edification of his Church and Kingdom, Root out, good Lord we beseech thee, all Jewish affections and Jewish opinions out of the hearts of thy people, that so our Prayers and supplications for the Prosperity of thine inheritance and thine Anointed, may be ever acceptable in thy sighed, Oh Lord our strength, and our Redeemer. AMEN.
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The second, how farre the grant made to him, or how farre the practices or experiments answerable to his petition, during the time that this temple stood, may concerne us,
The second, how Far the grant made to him, or how Far the practices or experiments answerable to his petition, during the time that this temple stood, may concern us,
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When Israel was in his infancy, not able to speake the language of Canaan, much lesse to frame his petitions according to the stile and forme of the Sanctuary, the God of his father did understand his cry,
When Israel was in his infancy, not able to speak the language of Canaan, much less to frame his petitions according to the style and Form of the Sanctuary, the God of his father did understand his cry,
Exod. 3. 9. Might they have spoken for themselves, the utmost of their request had beene only for some ease or mitigation of their present servitude and grievance;
Exod 3. 9. Might they have spoken for themselves, the utmost of their request had been only for Some ease or mitigation of their present servitude and grievance;
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Vpon the sight of Pharaohs hoste pursuing them, after they had been set free, the extremity of feare makes them desirous rather to returne unto their wonted thraldome,
Upon the sighed of Pharaohs host pursuing them, After they had been Set free, the extremity of Fear makes them desirous rather to return unto their wonted thraldom,
Whilst thus affected, they cry unto the Lord, and he heares their cry, although it were mingled with murmurings against Moses. Exod. 14. v. 10. 11. True it is that Moses prayed, whilst they murmured;
While thus affected, they cry unto the Lord, and he hears their cry, although it were mingled with murmurings against Moses. Exod 14. v. 10. 11. True it is that Moses prayed, while they murmured;
Did God then at the prayer or instance of his servants, heale his people whom he himselfe had wounded? When the people complained, it displeased the Lord,
Did God then At the prayer or instance of his Servants, heal his people whom he himself had wounded? When the people complained, it displeased the Lord,
Then the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched. v. 2. One branch of Solomons petition is, that when Israel should goe forth to battaile against their enemies by the way which he should send them, that he would then heare their prayers and supplications, and iudge their cause.
Then the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched. v. 2. One branch of Solomons petition is, that when Israel should go forth to battle against their enemies by the Way which he should send them, that he would then hear their Prayers and supplications, and judge their cause.
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A lively pledge of Gods favour answerable to this branch of the petition, and of the immediate dependance which successe in battaile hath on faithfull prayers, we have in that story Exod. 17. v. 9. 10. when Iosuah was sent by Moses appointment to fight with Amalek, It came to passe when Moses held up his hand, that Israel prevailed,
A lively pledge of God's favour answerable to this branch of the petition, and of the immediate dependence which success in battle hath on faithful Prayers, we have in that story Exod 17. v. 9. 10. when Joshua was sent by Moses appointment to fight with Amalek, It Come to pass when Moses held up his hand, that Israel prevailed,
Another branch of Solomons petition in this place, is v. 24. That when Israel should be put to the worst before their enemies, that God would be mercifull unto their sinne,
another branch of Solomons petition in this place, is v. 24. That when Israel should be put to the worst before their enemies, that God would be merciful unto their sin,
This was Israels case in the siege of Ai, Iosuah 17. v. 7. 8. Iosuah upon the sight of this wound flies for succour to that medicine which Solomon happly from his practice prescribes;
This was Israel's case in the siege of Ai, Joshua 17. v. 7. 8. Joshua upon the sighed of this wound flies for succour to that medicine which Solomon haply from his practice prescribes;
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God heares his prayer, before he was willing to make an end of praying, Get thee up, wherefore liest thou thus upon thy face? and instructs him for restoring Israel to his wonted estate and condition, by recompencing the way of the wicked upon his owne head.
God hears his prayer, before he was willing to make an end of praying, Get thee up, Wherefore liest thou thus upon thy face? and instructs him for restoring Israel to his wonted estate and condition, by recompensing the Way of the wicked upon his own head.
First he makes Achan confesse his sinne, and give glory unto God, and so removes the sinne from Israel by execution of iustice, which in like case is equivalent to prayer, at least a necessary condition of successefull prayers for the publique weale and safety of kingdomes.
First he makes achan confess his sin, and give glory unto God, and so removes the sin from Israel by execution of Justice, which in like case is equivalent to prayer, At least a necessary condition of successful Prayers for the public weal and safety of kingdoms.
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for almost foure hundred yeares, or make an Epitome of the booke of Iudges, it could not be more briefe then this, Israel sinnes and is given up into the hands of the oppressor;
for almost foure hundred Years, or make an Epitome of the book of Judges, it could not be more brief then this, Israel Sins and is given up into the hands of the oppressor;
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Among other calamities of estate whose cure or remedy Solomon here seekes, the plague of pestilence is one, v. 28. with this the land was grievously smitten,
Among other calamities of estate whose cure or remedy Solomon Here seeks, the plague of pestilence is one, v. 28. with this the land was grievously smitten,
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Yet when David confessed his sinne, and thus prayed, Behold I have sinned, yea I have done wickedly, but these sheepe what have they done? Let thine hand I pray thee be against mee and against my Fathers house, v. 17. the Lord was appeased towards the land,
Yet when David confessed his sin, and thus prayed, Behold I have sinned, yea I have done wickedly, but these sheep what have they done? Let thine hand I pray thee be against me and against my Father's house, v. 17. the Lord was appeased towards the land,
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and the solemnity which Solomon here used, did come into the style and forme of this peoples prayers, made as it were an additionall to the Covenant with Abraham, Isaac, and Iacob. But what expresse proofe have we, that Solomons owne prayers at this time, for these prerogatiues of this house were heard? This fully appeares from the subsequent miracle, wherewith this petition was signed as with the immediate hand of God, 2. Ch. 7. 1. 2. Now when Solomon had made an end of praying, the fire came downe from heaven,
and the solemnity which Solomon Here used, did come into the style and Form of this peoples Prayers, made as it were an additional to the Covenant with Abraham, Isaac, and Iacob. But what express proof have we, that Solomons own Prayers At this time, for these prerogatives of this house were herd? This Fully appears from the subsequent miracle, wherewith this petition was signed as with the immediate hand of God, 2. Christ 7. 1. 2. Now when Solomon had made an end of praying, the fire Come down from heaven,
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by this answere God did determine the controversies betweene Elias & Baals Priests; by the like effect of fire from heaven (consuming the fat of the sacrifice) the calling of Aaron to the Priesthood, by Gods immediate appointment, not by man, was put out of question.
by this answer God did determine the controversies between Elias & Baal's Priests; by the like Effect of fire from heaven (consuming the fat of the sacrifice) the calling of Aaron to the Priesthood, by God's immediate appointment, not by man, was put out of question.
And so was the consecration of the Sonne of God to his everlasting Priesthood, confirmed by the visible apparition of the Holy Ghost in tongues of fire, which was the accomplishment of both the former miraculous apparitions from heaven, the one at the consecration of Aaron, the other at the consecration of this materiall Temple.
And so was the consecration of the Son of God to his everlasting Priesthood, confirmed by the visible apparition of the Holy Ghost in tongues of fire, which was the accomplishment of both the former miraculous apparitions from heaven, the one At the consecration of Aaron, the other At the consecration of this material Temple.
yet will it be demanded, whether the practise did pursue the grant, or what remarkable successe or issue the practise found? To both parts of this demand, two or three instances, which are upon sacred record, will suffice.
yet will it be demanded, whither the practice did pursue the grant, or what remarkable success or issue the practice found? To both parts of this demand, two or three instances, which Are upon sacred record, will suffice.
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The first from the practise of good Iehosaphat, in that strange exigēce or extremity of danger, whereunto the Kingdōe of Iudah was brought in his dayes, by the malitious confederacie of Moab, Ammō, and Mount Seir. As was the danger,
The First from the practice of good Jehoshaphat, in that strange exigence or extremity of danger, whereunto the Kingdone of Iudah was brought in his days, by the malicious confederacy of Moab, Ammō, and Mount Seir. As was the danger,
and the greater it was, the better motiue he had to pray more heartily, according to that patterne which Solomon prescribes 2. Chron. 20. 5. &c. And Iehosaphat stood in the Congregation of Iudah and Ierusalem, in the house of the Lord,
and the greater it was, the better motive he had to pray more heartily, according to that pattern which Solomon prescribes 2. Chronicles 20. 5. etc. And Jehoshaphat stood in the Congregation of Iudah and Ierusalem, in the house of the Lord,
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as the sword, iudgement, or pestilence, or famine, we stand before this house and in thy presence, (for thy name is in this house) & cry unto thee in our affliction, that thou wilt heare and help &c. As the forme of his prayer was peculiar, such as was not used before this house was built,
as the sword, judgement, or pestilence, or famine, we stand before this house and in thy presence, (for thy name is in this house) & cry unto thee in our affliction, that thou wilt hear and help etc. As the Form of his prayer was peculiar, such as was not used before this house was built,
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but in this mighty discomfiture of 3 nations more potent then Midian, which had combined for the overthrow of Iudah ▪ here was only the arme of the Lord;
but in this mighty discomfiture of 3 Nations more potent then Midian, which had combined for the overthrow of Iudah ▪ Here was only the arm of the Lord;
the use of mans sword, or arme of flesh, is utterly prohibited by the Prophet Iahaziel v. 17. Ye shall not need to fight in this battell, set your selves, stand ye still & see the salvatiō of the Lord with you.
the use of men sword, or arm of Flesh, is utterly prohibited by the Prophet Jahaziel v. 17. You shall not need to fight in this battle, Set your selves, stand you still & see the salvation of the Lord with you.
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All that Iehosophats royall presence or person did undertake or performe, for the accomplishment of this victory promised, was, to exhort his people, not to bee valiant in fight,
All that Jehosophats royal presence or person did undertake or perform, for the accomplishment of this victory promised, was, to exhort his people, not to be valiant in fight,
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For as it is v. 25. When Iehosaphat and his people came to take away the spoyle of them, they found amongst them in abundance, both riches with the dead bodies,
For as it is v. 25. When Jehoshaphat and his people Come to take away the spoil of them, they found among them in abundance, both riches with the dead bodies,
For the Lord mighty in battell had turned the strength and weapons of death and war, which these confederates had prepared against Iudah, upon themselves.
For the Lord mighty in battle had turned the strength and weapons of death and war, which these confederates had prepared against Iudah, upon themselves.
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The most remarkeable circumstance, in this sacred story, was that the coales and fire of that fatall diffention which brought universall destruction upon these three armies, did then begin to kindle,
The most remarkable circumstance, in this sacred story, was that the coals and fire of that fatal dissension which brought universal destruction upon these three armies, did then begin to kindle,
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And for this cause Iehosaphat, and his people did praise him with like confidence, for the assurance which he had given them by his Prophet of future victory,
And for this cause Jehoshaphat, and his people did praise him with like confidence, for the assurance which he had given them by his Prophet of future victory,
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A victory, or defeate of the enemy without the active endeavours of men, fully parallell to this we have in the 2. of Kings c. 19. v. 15. to wit, the great discomfiture of Senacheribs army, which had for a long time besieged Hierusalem. Such was the successe of Hezekiahs prayers, which were conceived in that forme which Solomon here prescribes,
A victory, or defeat of the enemy without the active endeavours of men, Fully parallel to this we have in the 2. of Kings c. 19. v. 15. to wit, the great discomfiture of Senacheribs army, which had for a long time besieged Jerusalem. Such was the success of Hezekiah's Prayers, which were conceived in that Form which Solomon Here prescribes,
Open Lord thine eyes, and see, and heare the words of Senacherib, which hath sent him to reproach the living God. v. 15. 16 To this petition he receives this answere v. 32. Thus saith the Lord, concerning the King of Assyria, he shall not come into this city,
Open Lord thine eyes, and see, and hear the words of Sennacherib, which hath sent him to reproach the living God. v. 15. 16 To this petition he receives this answer v. 32. Thus Says the Lord, Concerning the King of Assyria, he shall not come into this City,
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The like joyfull deliverance was obtained by the prayers of Elisha in that streight siege of Samaria, and the famine, wherewith the city was so grievously pinched, was suddainly turned into such plenty, that whereas an Asses head had beene fold one day for 40 peeces of silver, the morrow after, two measures of Barley,
The like joyful deliverance was obtained by the Prayers of Elisha in that straight siege of Samaria, and the famine, wherewith the City was so grievously pinched, was suddenly turned into such plenty, that whereas an Asses head had been fold one day for 40 Pieces of silver, the morrow After, two measures of Barley,
and a measure of wheate flowre, was sold for a shekell. 2. Kings 6. 25. & 7. 18. Heaven, we reade was shut up for three yeares in Elisas's time, the earth was chapped,
and a measure of wheat flower, was sold for a shekel. 2. Kings 6. 25. & 7. 18. Heaven, we read was shut up for three Years in Elisas's time, the earth was chapped,
Heaven is opened againe by Elias his prayer, and the land refreshed, 1. Kings 17. 1. 18. 45. So that there is not one branch of Solomons petition, which the Lord did not really accomplish,
Heaven is opened again by Elias his prayer, and the land refreshed, 1. Kings 17. 1. 18. 45. So that there is not one branch of Solomons petition, which the Lord did not really accomplish,
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Through want of such prayers as Solomon here makes, or, at least, for want of that faith, by which the prayers of Iehosaphat, Hezekias and the Prophets were conceived, Iehoiakim, Zedekiah &c. found no such successe;
Through want of such Prayers as Solomon Here makes, or, At least, for want of that faith, by which the Prayers of Jehoshaphat, Hezekias and the prophets were conceived, Jehoiakim, Zedekiah etc. found no such success;
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or assurance in Gods promises, were to accuse God; a spice of infidelity. Certainly, there is no fault in the times, or in the places, wherein we live,
or assurance in God's promises, were to accuse God; a spice of infidelity. Certainly, there is no fault in the times, or in the places, wherein we live,
Let us then so use our freedome in speaking the truth of the times wherein we live, that we doe not slander the eternall dispenser of times, and seasons;
Let us then so use our freedom in speaking the truth of the times wherein we live, that we do not slander the Eternal dispenser of times, and seasons;
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we either are distrustfull of our selves, or, for the most part, teach others to distrust the extent of his goodnesse, whose certaine beliefe must bee the roote of prayers as well for blessings spirituall, as temporall.
we either Are distrustful of our selves, or, for the most part, teach Others to distrust the extent of his Goodness, whose certain belief must be the root of Prayers as well for blessings spiritual, as temporal.
Our present interest in that grant, our assurance in Gods promises for blessings temporall to that people may be as great, our deliverance from dangers imminent,
Our present Interest in that grant, our assurance in God's promises for blessings temporal to that people may be as great, our deliverance from dangers imminent,
Admit then it were an Article of our Creed (as it is not) that miracles in these later times haue ceased, may not upon any exigence be expected, that to seeke after such signes,
Admit then it were an Article of our Creed (as it is not) that Miracles in these later times have ceased, may not upon any exigence be expected, that to seek After such Signs,
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yet all this ought not to weaken our assurance, that the issue of our prayers (so they be as faithfull as theirs were) shalbe as ioyfull to our selves,
yet all this ought not to weaken our assurance, that the issue of our Prayers (so they be as faithful as theirs were) shall as joyful to our selves,
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It is he that made us, which only can preserve us, and whiles we professe that it is hee that made us and not wee our selves, that he is the maker of all things visible,
It is he that made us, which only can preserve us, and while we profess that it is he that made us and not we our selves, that he is the maker of all things visible,
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or subtracting somewhat from the ordinary efficacy of instrumentall causes, or observable course of nature. All miracles may be reduced to such manifestation either of Gods creative, or his conservative, or cooperative power.
or Subtracting somewhat from the ordinary efficacy of instrumental Causes, or observable course of nature. All Miracles may be reduced to such manifestation either of God's creative, or his conservative, or cooperative power.
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But this consisted not in the addition of any supernaturall forces unto it, but in the meere subtraction of Gods coworking power, without subtraction of his creative, or conserving power;
But this consisted not in the addition of any supernatural forces unto it, but in the mere subtraction of God's coworking power, without subtraction of his creative, or conserving power;
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The suddaine withering of Ieroboams hand was a true miracle, but did consist in the subtraction of Gods preserving power, that is, that branch of his power, in which,
The sudden withering of Ieroboams hand was a true miracle, but did consist in the subtraction of God's preserving power, that is, that branch of his power, in which,
But besides that absolute dependance which every particular creature hath on these branches of his power, by which their severall efficacies may be extraordinarily increased,
But beside that absolute dependence which every particular creature hath on these branches of his power, by which their several efficacies may be extraordinarily increased,
or diminished, there is an essentiall subordination of all the severall rankes of his creatures, with whatsoever strength or efficacy they be endowed, unto his providence;
or diminished, there is an essential subordination of all the several ranks of his creatures, with whatsoever strength or efficacy they be endowed, unto his providence;
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Miracles are in their nature more apt to affect the sence, but the sweet contrivances of Gods wisdome, and providence doe more affect the understanding:
Miracles Are in their nature more apt to affect the sense, but the sweet contrivances of God's Wisdom, and providence do more affect the understanding:
For this reason were miracles more frequent in the infancy of the Church, as an awfull kinde of discipline to inforce unbeleevers to give audience unto the word of life,
For this reason were Miracles more frequent in the infancy of the Church, as an awful kind of discipline to enforce unbelievers to give audience unto the word of life,
whereas the unsearchable wayes of Gods wisdome, or his indissoluble contrivances of extraordinary successe by meanes ordinary will uncessantly breed in us matter of admiration.
whereas the unsearchable ways of God's Wisdom, or his indissoluble contrivances of extraordinary success by means ordinary will uncessantly breed in us matter of admiration.
Yet let us see whether the greatest deliuerances, which God wrought for his children of Israel, besides that one in bringing them out of the land of Egypt, were not wrought by meanes ordinary and usuall,
Yet let us see whither the greatest Deliverances, which God wrought for his children of Israel, beside that one in bringing them out of the land of Egypt, were not wrought by means ordinary and usual,
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When the Lord turned againe the captivity of Sion, we were like them that dreame. Then was our mouth fill'd with laughter, and our tongues with singing.
When the Lord turned again the captivity of Sion, we were like them that dream. Then was our Mouth filled with laughter, and our tongues with singing.
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For so the Prophet had foretold, Ier. 23. 7. Behold the day is come, saith the Lord, that they shall no more sya, the Lord liveth, which brought forth the children of Israel out of the land of Egypt;
For so the Prophet had foretold, Jeremiah 23. 7. Behold the day is come, Says the Lord, that they shall no more sya, the Lord lives, which brought forth the children of Israel out of the land of Egypt;
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Not to make comparison betwixt the mighty workes of God, or not to question whether according to the literall meaning of this Prophecy, the fame or fresh memory of this second deliverance out of Chaldey, should eclipse the fame of the former out of Egypt; This is certaine aud unquestionable, that this latter deliverance was a most exact parallell to the former.
Not to make comparison betwixt the mighty works of God, or not to question whither according to the literal meaning of this Prophecy, the fame or fresh memory of this second deliverance out of Chaldean, should eclipse the fame of the former out of Egypt; This is certain and unquestionable, that this latter deliverance was a most exact parallel to the former.
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And yet, if we could exactly calculate all the particular meanes, which did concurre to the surprisall of Babylon by Cyrus, or to Cyrus his setting this people free, we should not finde one miraculous effect among them;
And yet, if we could exactly calculate all the particular means, which did concur to the surprisal of Babylon by Cyrus, or to Cyrus his setting this people free, we should not find one miraculous Effect among them;
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And yet if wee would but seriously compare all the circumstances and concurrences of second causes, which Herodotus and Xenophon relate, with the sacred predictions concerning Cyrus his good successe against Babylon, the intire contrivance of them is most admirable;
And yet if we would but seriously compare all the Circumstances and concurrences of second Causes, which Herodotus and Xenophon relate, with the sacred predictions Concerning Cyrus his good success against Babylon, the entire contrivance of them is most admirable;
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But that King Assuerus should lye awake at that time specially, when Haman did watch and plot the destruction of the Iewes, that causing the Chronicles of his Kingdome to be read, the reader should light on the place wherein Mordecai his unrewarded good service, in discovering the treason intended against the Kings person, was recorded;
But that King Assuerus should lie awake At that time specially, when Haman did watch and plot the destruction of the Iewes, that causing the Chronicles of his Kingdom to be read, the reader should Light on the place wherein Mordecai his unrewarded good service, in discovering the treason intended against the Kings person, was recorded;
and by his advancement enabled to doe a remedilesse mischiefe to the Iewish nation had not the Lord (as the wise man speakes) made one thing against another.
and by his advancement enabled to do a remediless mischief to the Jewish Nation had not the Lord (as the wise man speaks) made one thing against Another.
If we would rightly survey that rare deliverance of Iehosaphat and his people before mentioned, the particular meanes, by which it was wrought, were but ordinary, not miraculous:
If we would rightly survey that rare deliverance of Jehoshaphat and his people before mentioned, the particular means, by which it was wrought, were but ordinary, not miraculous:
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Seeing the spirit of Godhath concealed the particular occasions of that unexpected hostility, betweene the children of Ammon, and Moab, and the Edomites; we have no reason to suspect them to have beene any other,
Seeing the Spirit of Godhath concealed the particular occasions of that unexpected hostility, between the children of Ammon, and Moab, and the Edomites; we have no reason to suspect them to have been any other,
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yet the possible compositions of these few are so various, and copious, as to afford severall words, sufficient not only to signify the diversity of things that are by name,
yet the possible compositions of these few Are so various, and copious, as to afford several words, sufficient not only to signify the diversity of things that Are by name,
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or hope, with lesse adoe, than a critique, permitted to correct a presse, can doe the sence and meaning of the exactest writer, by the dispunction or inversion of points or letters.
or hope, with less ado, than a critique, permitted to correct a press, can do the sense and meaning of the Exactest writer, by the dispunction or inversion of points or letters.
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It was a grave Christian-like advice, which the heathen Cambyses, from some broken apprehensions of the great wisdome of his Gods or divine powers, did give unto Cyrus his sonne,
It was a grave Christianlike Advice, which the heathen Cambyses, from Some broken apprehensions of the great Wisdom of his God's or divine Powers, did give unto Cyrus his son,
when he first undertooke that quarrell with the Armenians, which gave occasion to that great warre, which by the counsell of the Lord he happily accōplished against Babylon. The summe of his advise was this, That hee should run no hazard either of his owne person,
when he First undertook that quarrel with the Armenians, which gave occasion to that great war, which by the counsel of the Lord he happily accomplished against Babylon. The sum of his Advice was this, That he should run no hazard either of his own person,
For men (saith he) in the choise of their actions, or undertakings, doe but rove by guesse, not acquainted with the fountaines, whence true goodnesse must be derived,
For men (Says he) in the choice of their actions, or undertakings, doe but rove by guess, not acquainted with the fountains, whence true Goodness must be derived,
Many instances hee there brings of men which had wit, or power to compasse the particulars which they most affected, which yet have strangely miscarried in the maine chance,
Many instances he there brings of men which had wit, or power to compass the particulars which they most affected, which yet have strangely miscarried in the main chance,
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The resultance of his many instances, or his experiments to this purpose, is, That humane wisdome (at the best) hath no more skill to chuse what is best for it selfe,
The resultance of his many instances, or his experiments to this purpose, is, That humane Wisdom (At the best) hath no more skill to choose what is best for it self,
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All the nations of the earth have better meanes of reconciliation unto God then the Temple of Hierusalem, or the service of it was unto the nation of the Iewes, wherein it stood:
All the Nations of the earth have better means of reconciliation unto God then the Temple of Jerusalem, or the service of it was unto the Nation of the Iewes, wherein it stood:
All the nations of the earth, as you heard before, had their interest in the Temple built by Solomon: The demolishing of it, or the 2d Temple built by Zerubbabel, reedified and adorned by Herod, can be no prejudice to any particular nation of the earth, much lesse to any christian nation, least of all to this most orthodoxall nation.
All the Nations of the earth, as you herd before, had their Interest in the Temple built by Solomon: The demolishing of it, or the 2d Temple built by Zerubbabel, reedified and adorned by Herod, can be no prejudice to any particular Nation of the earth, much less to any christian Nation, least of all to this most orthodoxal Nation.
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But what? Is that way, or meanes of reconciliation unto God, which we now have, more excellent then the Iewish nation had whilest Solomons Temple stood? Certainly the Sonne of God did use no Sophisme or aequivocation; He spake more then Metaphors, even sacred mysteries,
But what? Is that Way, or means of reconciliation unto God, which we now have, more excellent then the Jewish Nation had whilst Solomons Temple stood? Certainly the Son of God did use no Sophism or equivocation; He spoke more then Metaphors, even sacred Mysteres,
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yet the same words had a farther emblematicall, mysticall, or spirituall sense, importing thus much, that the Iewes, by destroying the Temple of his body, should destroy that very Temple wherein they trusted, and that within three dayes it should be raised with him to a more excellent state,
yet the same words had a farther emblematical, mystical, or spiritual sense, importing thus much, that the Iewes, by destroying the Temple of his body, should destroy that very Temple wherein they trusted, and that within three days it should be raised with him to a more excellent state,
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So was it alwayes the immediate or peculiar presence of God by way of inhabitation, which made that goodly edifice, which Solomon now erected, to be the Temple or Sanctuary, the house of prayer.
So was it always the immediate or peculiar presence of God by Way of inhabitation, which made that goodly edifice, which Solomon now erected, to be the Temple or Sanctuary, the house of prayer.
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But in as much as God is by such speciall manner present in Christs manhood, our accesse unto him, in all our troubles and distresse, is more immediate than Solomon, or his people had any.
But in as much as God is by such special manner present in Christ manhood, our access unto him, in all our Troubles and distress, is more immediate than Solomon, or his people had any.
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Solomon indeed beseeched God, here in my text, that his eyes might be open, and his eares attent unto the prayers, which were made in this place, to wit, in the house which hee had built.
Solomon indeed beseeched God, Here in my text, that his eyes might be open, and his ears attended unto the Prayers, which were made in this place, to wit, in the house which he had built.
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This is one speciall comfort, that the Sonne of God, that very Lord unto whom Solomon directs his prayer, is become our high Priest, not such an high Priest as cannot be touched with the feeling of our infirmities,
This is one special Comfort, that the Son of God, that very Lord unto whom Solomon directs his prayer, is become our high Priest, not such an high Priest as cannot be touched with the feeling of our infirmities,
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Yea, but he is placed there, as the Apostle speaks, to blesse us with all spirituall blessings, and what are these to blessings of states and kingdomes,
Yea, but he is placed there, as the Apostle speaks, to bless us with all spiritual blessings, and what Are these to blessings of states and kingdoms,
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for which Solomon here prayes? Much every way; or rather, all in all. For if blessings spirituall include godlinesse in them, they have blessings temporall annexed unto them,
for which Solomon Here prays? Much every Way; or rather, all in all. For if blessings spiritual include godliness in them, they have blessings temporal annexed unto them,
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But this sentence you shall finde reversed or contradicted by the Princes and all the people, v. 16. Then said the Princes and all the people unto the Priests and Prophets, this man is not worthy to dye,
But this sentence you shall find reversed or contradicted by the Princes and all the people, v. 16. Then said the Princes and all the people unto the Priests and prophets, this man is not worthy to die,
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The scales of Iustice being thus farre turned the right way, the Elders and Sages of the land sought to keepe them at the point whereto they were drawne, (more through vehemency of present motion,
The scales of justice being thus Far turned the right Way, the Elders and Sages of the land sought to keep them At the point whereto they were drawn, (more through vehemency of present motion,
All that the Priests and Prophets could pretend, why Ierusalem having made her selfe equall to Shiloh in sinne, might not bee made equall to her in punishment, was this;
All that the Priests and prophets could pretend, why Ierusalem having made her self equal to Shiloh in sin, might not be made equal to her in punishment, was this;
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This was Ierusalem's prerogative amongst all the Cities of Israel. But what prerogative soever Ierusalem did from this title enioy, these had beene the same in the dayes of Hezekiah, which now they were.
This was Jerusalem's prerogative among all the Cities of Israel. But what prerogative soever Ierusalem did from this title enjoy, these had been the same in the days of Hezekiah, which now they were.
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And if in the Iudgement of Hezekiah, & the state of Iudah, it were lawfull for Micah to threaten, that Sion should be plowed as a field that Ierusalem should become heapes,
And if in the Judgement of Hezekiah, & the state of Iudah, it were lawful for micah to threaten, that Sion should be plowed as a field that Ierusalem should become heaps,
It could be no capital crime in Ieremiah to say, that the Lord would make the Temple like Shiloh, and Ierusalem a curse to all the Nations of the earth.
It could be no capital crime in Jeremiah to say, that the Lord would make the Temple like Shiloh, and Ierusalem a curse to all the nations of the earth.
Now Hezekiah and the state of Iudah (as these Elders alledge) were so farre from putting Micah to death, that Hezekiah for his part, did feare the Lord and besought the Lord.
Now Hezekiah and the state of Iudah (as these Elders allege) were so Far from putting micah to death, that Hezekiah for his part, did Fear the Lord and besought the Lord.
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Did he not feare the Lord, and besought the Lord? &c. In this his resolution and successe, these foure particulars present themselves to your considerations;
Did he not Fear the Lord, and besought the Lord? etc. In this his resolution and success, these foure particulars present themselves to your considerations;
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the only method for recovering their former strength and dignity is, ut omnia ad sua principia revocentur, by giving life unto the fundamentall lawes and ancient customes.
the only method for recovering their former strength and dignity is, ut omnia ad sua principia revocentur, by giving life unto the fundamental laws and ancient customs.
As for new inventions, what depth or subtilities soever they cary, unlesse they suite well with the fundamentall lawes or customes of the state wherein they practice, they proove in the issue but like empiricall Physick, which agrees not with the naturall disposition or customary dyet of the party to whom it is ministred.
As for new Inventions, what depth or Subtleties soever they carry, unless they suit well with the fundamental laws or customs of the state wherein they practice, they prove in the issue but like empirical Physic, which agrees not with the natural disposition or customary diet of the party to whom it is ministered.
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yet the successe of the practice (how conformable soever to the rule) must still depend on that measure of goodnesse which is contained in the fundamentall lawes or primevall customes of every Nation.
yet the success of the practice (how conformable soever to the Rule) must still depend on that measure of Goodness which is contained in the fundamental laws or primevall customs of every nation.
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the great Philosopher treating of this subiect hath foretold the successe, NONLATINALPHABET, whatsoever is either falsly or but seemingly good, will in revolution of time bring forth effects truly and really evill.
the great Philosopher treating of this Subject hath foretold the success,, whatsoever is either falsely or but seemingly good, will in revolution of time bring forth effects truly and really evil.
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If the fundamenmentall lawes of any state be not firme or sound, whatsoever else is laid upon them, there lyes a necessity of finking with their owne weight.
If the fundamenmentall laws of any state be not firm or found, whatsoever Else is laid upon them, there lies a necessity of finking with their own weight.
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Or where the foundation is both firme and spatious, yet if the structure be set awry, with every degree of height it gets, there growes a parallell degree of inclination to its sudden downefall.
Or where the Foundation is both firm and spacious, yet if the structure be Set awry, with every degree of height it gets, there grows a parallel degree of inclination to its sudden downfall.
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as the ancient lawes of that kingdome, and rules of goverment prescribed by his Ancestors did direct him, he was more politickly, wise than any Prince of other Nations in these times could be:
as the ancient laws of that Kingdom, and rules of government prescribed by his Ancestors did Direct him, he was more politicly, wise than any Prince of other nations in these times could be:
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Yet Moses presumed that other Nations, which had no knowledge of their lawes in particular, should from the happy successe which was to attend their due observance, acknowledge in generall that their lawes were more righteous,
Yet Moses presumed that other nations, which had no knowledge of their laws in particular, should from the happy success which was to attend their due observance, acknowledge in general that their laws were more righteous,
Amongst other Nations some had lawes (in their kinde) good for warre, others for peace, few or none, good lawes for both; none, absolutely good for either.
among other nations Some had laws (in their kind) good for war, Others for peace, few or none, good laws for both; none, absolutely good for either.
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but their enemies might be as vigilant to defeate their intentions. Or albeit one Nation had so farre overtopped another, as well in councell of peace,
but their enemies might be as vigilant to defeat their intentions. Or albeit one nation had so Far overtopped Another, as well in council of peace,
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yet no lawes, no inventions of men could ever secure the most potent Nation on earth from such dangers as accrue from the host of inanimate or reasonlesse creatures, albeit all Neighbour:
yet no laws, no Inventions of men could ever secure the most potent nation on earth from such dangers as accrue from the host of inanimate or reasonless creatures, albeit all Neighbour:
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how easily might it be much increased, if he that keepes the windes as in a treasure house, should shut up a greater multitude of ships for a long time in the same harbour by a contrary winde,
how Easily might it be much increased, if he that keeps the winds as in a treasure house, should shut up a greater multitude of ships for a long time in the same harbour by a contrary wind,
Or, admit any people or Nation by miracle or divine dispensation might have authority, not over the windes only but over the clouds, the raine, and dew:
Or, admit any people or nation by miracle or divine Dispensation might have Authority, not over the winds only but over the Clouds, the rain, and due:
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yet the very freedome of commerce and traffique (whether with foraine Nations, or with other members of the same Nation) may bring in a greater inconvenience (which no plenty can hold out) then the enemy,
yet the very freedom of commerce and traffic (whither with foreign nations, or with other members of the same nation) may bring in a greater inconvenience (which no plenty can hold out) then the enemy,
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but the plague of pestilence, which is oft times the companion of peace and plenty, the usuall effect of free trading or traffique, is more terrible then either of the former wants.
but the plague of pestilence, which is oft times the Companion of peace and plenty, the usual Effect of free trading or traffic, is more terrible then either of the former Wants.
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And thus may every part of the reasonlesse host accomplish what another had omitted. Now with turbulent spirits, or unruly men, good lawes duely executed may take some order;
And thus may every part of the reasonless host accomplish what Another had omitted. Now with turbulent spirits, or unruly men, good laws duly executed may take Some order;
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As there is no counsell against the Lord, so there is no policy that can prevent, the execution of Gods judgements upon mightiest kingdomes by the meanest of his creatures besides that policy which his lawes given to Israel did prescribe. One speciall branch of that wisdome which Moses ascribes unto these lawes was, they taught their observers not to trust in bow or shield, not to put any part of their confidence in the strength or wit of man, no not in their owne observation of these very lawes,
As there is no counsel against the Lord, so there is no policy that can prevent, the execution of God's Judgments upon Mightiest kingdoms by the Meanest of his creatures beside that policy which his laws given to Israel did prescribe. One special branch of that Wisdom which Moses ascribes unto these laws was, they taught their observers not to trust in bow or shield, not to put any part of their confidence in the strength or wit of man, no not in their own observation of these very laws,
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or from other creatures, their lawes did teach them that he was absolute Lord over all, that the hearts of Kings and Governours were under his governance, that he could dispose & turne them as it seemed best to his heavenly wisdome.
or from other creatures, their laws did teach them that he was absolute Lord over all, that the hearts of Kings and Governors were under his governance, that he could dispose & turn them as it seemed best to his heavenly Wisdom.
Whilst they faithfully served this Lord of hosts, they knew hee could command the whole host of the reasonlesse or livelesse creatures to doe them service.
While they faithfully served this Lord of hosts, they knew he could command the Whole host of the reasonless or Lifeless creatures to do them service.
There is no inconvenience of peace, no mischeife of warre, no kind of calamity which can befall any state or kingdome, against which the fundamentall lawes of this Nation and the rules of policy gathered from them by Solomon did not sufficiently provide.
There is no inconvenience of peace, no mischief of war, no kind of calamity which can befall any state or Kingdom, against which the fundamental laws of this nation and the rules of policy gathered from them by Solomon did not sufficiently provide.
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The soveraigne remedies for every particular disease or kind of calamity, are set downe at large. 2. Chron. 6. v. 22. to the 40. The remedy against the calamity of war v. 24. 25. against the calamity that may come by drought v. 26. 27. against famine, pestilence,
The sovereign remedies for every particular disease or kind of calamity, Are Set down At large. 2. Chronicles 6. v. 22. to the 40. The remedy against the calamity of war v. 24. 25. against the calamity that may come by drought v. 26. 27. against famine, pestilence,
and blasting of corne, or other inconvenience from the host of reasonlesse creatures, you have the remedy v. 29. 30. against captivity in a foraigne land v. 37. 38. The soveraigne remedy against all these and other like inconveniences and calamities is for substance one and the same with that which good King Hezekiah here used, to feare the Lord, and pray unto the Lord, either in the Temple when they had opportunity to resort unto it,
and blasting of corn, or other inconvenience from the host of reasonless creatures, you have the remedy v. 29. 30. against captivity in a foreign land v. 37. 38. The sovereign remedy against all these and other like inconveniences and calamities is for substance one and the same with that which good King Hezekiah Here used, to Fear the Lord, and pray unto the Lord, either in the Temple when they had opportunity to resort unto it,
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and the building up of the second Temple, shall finde a probatum of this Catholique and soveraigne medicine, in respect of every branch of calamity mentioned by Solomon at the consecration of the first Temple.
and the building up of the second Temple, shall find a probatum of this Catholic and sovereign medicine, in respect of every branch of calamity mentioned by Solomon At the consecration of the First Temple.
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But to prevent the perpetuity and continuance of such calamities as king Ahaz and his Adherents had by their foule transgressions involved this kingdome in, no attempt or practice of Prince or people,
But to prevent the perpetuity and Continuance of such calamities as King Ahaz and his Adherents had by their foul transgressions involved this Kingdom in, no attempt or practice of Prince or people,
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Did hee not feare the Lord, and prayed before the Lord & c.? The fruits of his prayer, and the reformation of those corrupt times, by giving life unto their fundamentall lawes, were two.
Did he not Fear the Lord, and prayed before the Lord & c.? The fruits of his prayer, and the Reformation of those corrupt times, by giving life unto their fundamental laws, were two.
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Secondly, he prevented the execution of those terrible Iudgments which in his owne dayes did hang over this land and people, specially over their Heads and Rulers.
Secondly, he prevented the execution of those terrible Judgments which in his own days did hang over this land and people, specially over their Heads and Rulers.
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The kingdome of David had sometimes exceeded the most flourishing neighbour kingdomes, as farre as the Cedars of Libanus did the ordinary trees of the forrest; but was now brought low.
The Kingdom of David had sometime exceeded the most flourishing neighbour kingdoms, as Far as the Cedars of Lebanon did the ordinary trees of the forest; but was now brought low.
it nearely concerned every one which hoped for shelter under its shade, to pray for gentle winds and comfortable weather, that shee might recover root and branch againe.
it nearly concerned every one which hoped for shelter under its shade, to pray for gentle winds and comfortable weather, that she might recover root and branch again.
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Manasses his sonne found a people not untoward, as being in some tolerable sort reformed by Hezekiah; but he himselfe a most untoward King, able (by his authority and bad example) to undoe what his good father had well done:
Manasses his son found a people not untoward, as being in Some tolerable sort reformed by Hezekiah; but he himself a most untoward King, able (by his Authority and bad Exampl) to undo what his good father had well done:
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to spoile and marre a greater people than he was Lord of, though better reformed in Iosiah grand-child to this Manasses, as good a King as could be wished for:
to spoil and mar a greater people than he was Lord of, though better reformed in Josiah grandchild to this Manasses, as good a King as could be wished for:
Did hee not feare the Lord, and befought the Lord &c. His prayers were earnest and effectuall because his feare was hearty, and unfained, not affected.
Did he not Fear the Lord, and befought the Lord etc. His Prayers were earnest and effectual Because his Fear was hearty, and unfeigned, not affected.
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From these words of the Apostle [ faith is the ground of things hoped for ] haply it was that some late writers have put fiducia or confidence in the very definition of faith.
From these words of the Apostle [ faith is the ground of things hoped for ] haply it was that Some late writers have put fiduciam or confidence in the very definition of faith.
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Otherwise his words following had beene superfluous [ faith is the evidence of things not seene ] And under this more generall character, things feared may be as directly conteined as things hoped for.
Otherwise his words following had been superfluous [ faith is the evidence of things not seen ] And under this more general character, things feared may be as directly contained as things hoped for.
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By faith (saith the Apotle Heb. 11. 7.) Noah being warned of God of things not seene as yet, mooved with feare, prepared an Arke for the saving of his house.
By faith (Says the Apostle Hebrew 11. 7.) Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark for the Saving of his house.
And all the writings of the Prophets which were to them, and are to us, the truest leaders and guides unto faith, are as full of threatnings as of promises:
And all the writings of the prophets which were to them, and Are to us, the Truest leaders and guides unto faith, Are as full of threatenings as of promises:
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That which they terme fiducia or confidence in Gods promises, if it be not supported with an implanted feare of his iudgements threatned, is in true language but presumption;
That which they term fiduciam or confidence in God's promises, if it be not supported with an implanted Fear of his Judgments threatened, is in true language but presumption;
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And hence the heathen Cynick did justly deride such supplicants and sacrificers as continued in riot whilst they tendered their prayers and sacrifices to intreat Gods favour towards themselves for health.
And hence the heathen Cynic did justly deride such supplicants and sacrificers as continued in riot while they tendered their Prayers and Sacrifices to entreat God's favour towards themselves for health.
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Whilst we retaine malitious or revengefull purposes towards our neighbours, it is to put in a caveat against our owne suits or petitions in the court of heaven.
While we retain malicious or revengeful Purposes towards our neighbours, it is to put in a caveat against our own suits or petitions in the court of heaven.
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Now unto this qualification or preparative unto prayer, which consists in the abandoning of those practises or resolutions which stand as a barre or caveat against our petitions and supplications;
Now unto this qualification or preparative unto prayer, which consists in the abandoning of those practises or resolutions which stand as a bar or caveat against our petitions and supplications;
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And the apprehension of any remedilesse mischiefe, of any greater inconvenience or inestimable evill, will oversway the hope or expectation of any inferiour good, be it matter of pleasure or commodity by which two matters onely we are withdrawne from goodnesse it selfe.
And the apprehension of any remediless mischief, of any greater inconvenience or inestimable evil, will oversway the hope or expectation of any inferior good, be it matter of pleasure or commodity by which two matters only we Are withdrawn from Goodness it self.
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the certaine feare of loosing all will moove him to part with one halfe, or instant dread of loosing his owne life, will make him willing (if need so require) to part with all.
the certain Fear of losing all will move him to part with one half, or instant dread of losing his own life, will make him willing (if need so require) to part with all.
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The griping Vsurer will be ready to release the unconscionable interest covenanted for, if the Lawyer in whom he trusts can perswade him, that by rigorous exaction of the use he may come to loose the principall,
The gripping Usurer will be ready to release the unconscionable Interest covenanted for, if the Lawyer in whom he trusts can persuade him, that by rigorous exaction of the use he may come to lose the principal,
The case of Iudah in this extremity was the very same, if we compare the iudgements threatned by Micah with the nature and quality of the sinnes that had provoked them) as you may finde in the Prophet Micah 3. 9. They build up Sion with blood, and Ierusalem with iniquity.
The case of Iudah in this extremity was the very same, if we compare the Judgments threatened by micah with the nature and quality of the Sins that had provoked them) as you may find in the Prophet micah 3. 9. They built up Sion with blood, and Ierusalem with iniquity.
The ministration of publique Iustice for private reward, the Priests teaching for hire, and the Prophets divination for money, would (respectively) turne their very prayers into sinne.
The ministration of public justice for private reward, the Priests teaching for hire, and the prophets divination for money, would (respectively) turn their very Prayers into sin.
Now what meanes could be more effectuall for abandoning these and the like sinnes then the iudgement which the Prophet there threatned from the Lord? Therefore shall Sion for your sake be plowed as a field,
Now what means could be more effectual for abandoning these and the like Sins then the judgement which the Prophet there threatened from the Lord? Therefore shall Sion for your sake be plowed as a field,
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If the heads of the house of Iudah, and Princes of the house of Israel, to whom this message is directed, did sincerely and truly beleive him that sent it, they could not but feare,
If the Heads of the house of Iudah, and Princes of the house of Israel, to whom this message is directed, did sincerely and truly believe him that sent it, they could not but Fear,
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Now hearty and unfained feare that Sion should be plowed as a field, that Ierusalem should become a heape, would move all such as had not their habitation only but the very roote of their livelyhood in them, to lay a better foundation of their owne,
Now hearty and unfeigned Fear that Sion should be plowed as a field, that Ierusalem should become a heap, would move all such as had not their habitation only but the very root of their livelihood in them, to lay a better Foundation of their own,
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Feare againe least the mountaine of the house, that is, the Temple (or whose flourishing estate the livelyhood and welfare of Priests and Prophets did so depend,
fear again lest the mountain of the house, that is, the Temple (or whose flourishing estate the livelihood and welfare of Priests and prophets did so depend,
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as the Passengers life doth on the safety of the ship wherein hee sailes) would worke their hearts to an observance of the properties or qualifications, to the performance of all the conditions which are required to faithfull and effectuall praiers.
as the Passengers life does on the safety of the ship wherein he sails) would work their hearts to an observance of the properties or qualifications, to the performance of all the conditions which Are required to faithful and effectual Prayers.
Thus much towards this purpose wee have gotten from these generals, that the hearts of men which have been long accustomed or hardened in perverse courses of grosser sinnes, will hardly be new moulded or refashioned according or wrought unto the temper and modell of Hezekiah's heart,
Thus much towards this purpose we have got from these generals, that the hearts of men which have been long accustomed or hardened in perverse courses of grosser Sins, will hardly be new moulded or refashioned according or wrought unto the temper and model of Hezekiah's heart,
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until they be made to melt with feare of such Iudgements as Micah here theatened against Iudah, Ierusalem, and Sion. For producing this melting or mollifying feare the considerations are specially three.
until they be made to melt with Fear of such Judgments as micah Here theatened against Iudah, Ierusalem, and Sion. For producing this melting or mollifying Fear the considerations Are specially three.
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so the best method for nurturing up such feare begotten, that it neither grow slavish nor wilde, that it end not in desperation, is to know in what sence, the Lord is said to repent.
so the best method for nurturing up such Fear begotten, that it neither grow slavish nor wild, that it end not in desperation, is to know in what sense, the Lord is said to Repent.
oppressions and cruelty in the mighty and wealthy, mercenary temporizings in the sonnes of Levi; every one of these diseases is dangerous, though alone:
oppressions and cruelty in the mighty and wealthy, mercenary temporizings in the Sons of Levi; every one of these diseases is dangerous, though alone:
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Or if Micah may be no further allowed of, than of a single witnesse, we may adde unto him the like testimonies of the Prophet Isaiah, who lived in the same time with him.
Or if micah may be no further allowed of, than of a single witness, we may add unto him the like testimonies of the Prophet Isaiah, who lived in the same time with him.
Esay 1. 14. The very aversnesse or unwillingnesse of such Rulers and oppressors as these were, to have the law laid unto them by the Prophets, was a prognostick of suddaine Iudgements approaching, Isaiah 30. 13. Therefore this iniquity shall bee to you as a breach ready to fall, swelling out in a high wall, whose breaking comes at an instant.
Isaiah 1. 14. The very averseness or unwillingness of such Rulers and Oppressors's as these were, to have the law laid unto them by the prophets, was a prognostic of sudden Judgments approaching, Isaiah 30. 13. Therefore this iniquity shall be to you as a breach ready to fallen, swelling out in a high wall, whose breaking comes At an instant.
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Or least any should suspect that these prognosticks did serve only for Ierusalem and Iudah, the same Prophet instructs us, Isaiah 47. that it was oppression and cruelty towards such as shee had conquered, which did draw Gods Iudgements upon Babel. But that which made them to fall so suddainly and unexpectedly upon them, was the popular and man-pleasing humors of her Soothsayers and Diviners.
Or lest any should suspect that these Prognostics did serve only for Ierusalem and Iudah, the same Prophet instructs us, Isaiah 47. that it was oppression and cruelty towards such as she had conquered, which did draw God's Judgments upon Babel. But that which made them to fallen so suddenly and unexpectedly upon them, was the popular and man-pleasing humours of her Soothsayers and Diviners.
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yet will they leane upon the Lord, and say, Is not the Lord among us? None ill can come upon us. v. 11. Elsewhere we reade this people taxed by Gods Prophets for trusting sometimes in lyes; sometimes in oppression or violence;
yet will they lean upon the Lord, and say, Is not the Lord among us? None ill can come upon us. v. 11. Elsewhere we read this people taxed by God's prophets for trusting sometime in lies; sometime in oppression or violence;
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That to presume on Gods wonted favours or ordinary protection in the consciousnesse of extraordinary sinnes is a most grievous sinne against God, (best proportioned by his sinne against Gods Deputy, who being infected with some dangerous disease should presume to rest himselfe upon the royall chaire,) is a truth unquestionable.
That to presume on God's wonted favours or ordinary protection in the consciousness of extraordinary Sins is a most grievous sin against God, (best proportioned by his sin against God's Deputy, who being infected with Some dangerous disease should presume to rest himself upon the royal chair,) is a truth unquestionable.
But Hezekiah in the very beginning of his raigne, remooved the high places, brake the Images, cut downe the groves, brake in peeces the brasen Serpent that Moses had made. 2. Kings 18. v. 14. Nor was hee more zealous in repressing all worships of false Gods or Idolatry,
But Hezekiah in the very beginning of his Reign, removed the high places, brake the Images, Cut down the groves, brake in Pieces the brazen Serpent that Moses had made. 2. Kings 18. v. 14. Nor was he more zealous in repressing all worships of false God's or Idolatry,
yet in the second moneth by his zealous care, the feast of unleavened bread with the Passeover and other parts of Gods service were celebrated with such publike ioy and solemnity,
yet in the second Monn by his zealous care, the feast of unleavened bred with the Passover and other parts of God's service were celebrated with such public joy and solemnity,
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as we read 2. Chron. 30. v. 26. In all this reformation the Heads and Rulers, the Priests and Levites, with other parties principally taxed by the Prophet Micah, had gone along with their good King,
as we read 2. Chronicles 30. v. 26. In all this Reformation the Heads and Rulers, the Priests and Levites, with other parties principally taxed by the Prophet micah, had gone along with their good King,
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and no doubt had entred the same Covenant with the Lord their God, which he resolved to do 2. Chron. 29. v. 10. and having thus returned unto the God of their Fathers, they presumed that he was now turned to them,
and no doubt had entered the same Covenant with the Lord their God, which he resolved to do 2. Chronicles 29. v. 10. and having thus returned unto the God of their Father's, they presumed that he was now turned to them,
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They were at all times prone to iudge others rashly and therefore at this time would in all likelyhood suspect, that this Iudgement had befalne Israel because they had this plausible pretence or motive, that Israel for the most part would not ioyne with Hezekiah in this reformation of religion,
They were At all times prove to judge Others rashly and Therefore At this time would in all likelihood suspect, that this Judgement had befallen Israel Because they had this plausible pretence or motive, that Israel for the most part would not join with Hezekiah in this Reformation of Religion,
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whilst they cleanse the Temple from materiall filth or prophanation, and in the meane time harboured prophanesse and uncleanesse in their owne breasts;
while they cleanse the Temple from material filth or profanation, and in the mean time Harboured profaneness and uncleanness in their own breasts;
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But the righteous Lord by his Prophet declares himselfe to be so farre from this partiality or respect of persons, that Ierusalem for their sakes should become an heape;
But the righteous Lord by his Prophet declares himself to be so Far from this partiality or respect of Persons, that Ierusalem for their sakes should become an heap;
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and hypocrisie in most sorts abound, Gods fearefull iudgements still doe gather as they encrease; and without repentant prayers and supplications, are suddainly powred out like a thundershowre.
and hypocrisy in most sorts abound, God's fearful Judgments still do gather as they increase; and without repentant Prayers and supplications, Are suddenly poured out like a thundershowre.
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All the difficulty will bee in framing a Minor or assumption, which shall runne parallell with this Maior; That is to perswade the Magistracy, the Gentry,
All the difficulty will be in framing a Minor or Assump, which shall run parallel with this Mayor; That is to persuade the Magistracy, the Gentry,
All that I have to say in this point, for the present, is to beseech Almighty God, that every man amongst us whom it concerns (and it more or lesse concernes all) may enter into his owne heart,
All that I have to say in this point, for the present, is to beseech Almighty God, that every man among us whom it concerns (and it more or less concerns all) may enter into his own heart,
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AN hard taske it would bee to perswade the Magistracy, the Gentry and Cleargy of any state or kingdome throughout Christendome, that they are as deepely guilty of these sinnes,
an hard task it would be to persuade the Magistracy, the Gentry and Clergy of any state or Kingdom throughout Christendom, that they Are as deeply guilty of these Sins,
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The exception indeed is thus farre pertinent, that the same spirit of God, which taught the Prophets to foresee evills to come or judgements approaching, did likewise notifie unto them many matters of fact present or past, which did provoke Gods judgements.
The exception indeed is thus Far pertinent, that the same Spirit of God, which taught the prophets to foresee evils to come or Judgments approaching, did likewise notify unto them many matters of fact present or past, which did provoke God's Judgments.
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But of the like matters of their fact with their qualities, such as are no Prophets can have no just notice, can have no better knowledge of them then by here-say.
But of the like matters of their fact with their qualities, such as Are no prophets can have no just notice, can have no better knowledge of them then by here-say.
If Vox populi were alwaies Vox Dei, we might proceede with warrant of Gods word to make the same conclusion that Micah did, to thunder out present judgement against the Court, against the chiefe cities of his kingdome,
If Vox People were always Vox Dei, we might proceed with warrant of God's word to make the same conclusion that micah did, to thunder out present judgement against the Court, against the chief cities of his Kingdom,
or inferiours in taking occasion where none is given, or greater then is justly given, this I leave to the searcher of all hearts, who hath reserved the judgements of times and seasons and of mens demerits in them unto himselfe alone by peculiar right of prerogative.
or inferiors in taking occasion where none is given, or greater then is justly given, this I leave to the searcher of all hearts, who hath reserved the Judgments of times and seasons and of men's demerits in them unto himself alone by peculiar right of prerogative.
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3 Now as into cities strongly fortified, well stored with men and victualls, the enemy oft times findes entrance, either by the negligence of the watch,
3 Now as into cities strongly fortified, well stored with men and victuals, the enemy oft times finds Entrance, either by the negligence of the watch,
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and abounding with all spirituall foode, destruction and ruine (such judgement as Micah here threatned) finde easie passage by a twofold negligence or incogitancy, rather then grosse errour.
and abounding with all spiritual food, destruction and ruin (such judgement as micah Here threatened) find easy passage by a twofold negligence or incogitancy, rather then gross error.
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And this visitation is sometimes drawne upon posterity, not so much by a pronenes to imitate their fore-elders in those actuall sinnes by which they did first provoke Gods wrath,
And this Visitation is sometime drawn upon posterity, not so much by a proneness to imitate their fore-elders in those actual Sins by which they did First provoke God's wrath,
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as by a promptnesse to maintaine the Arts of their fore-elders (without addition unto them) especially if they have beene warranted by any kind of legality. For children not to confesse the sinnes of their forefathers, not to repent of them, not to make satisfaction for them, (so farre as, they have beene iniurious to men) is by the rule of divine Iustice sufficient to charge the inheritance, which descends unto posterity, with the punishments due to their actuall transgressions from whom it descends.
as by a promptness to maintain the Arts of their fore-elders (without addition unto them) especially if they have been warranted by any kind of legality. For children not to confess the Sins of their Forefathers, not to Repent of them, not to make satisfaction for them, (so Far as, they have been injurious to men) is by the Rule of divine justice sufficient to charge the inheritance, which descends unto posterity, with the punishments due to their actual transgressions from whom it descends.
Not to visit the sinnes immediately upon the first transgressions or transgressors, but to give them and their successors a larger time for repentance, is a branch of Gods long suffring and mercy.
Not to visit the Sins immediately upon the First transgressions or transgressors, but to give them and their Successors a larger time for Repentance, is a branch of God's long suffering and mercy.
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But to visit the sins, not duely repented of by the first and second, upon the third and fourth generation, is a branch of Iustice, declared and avouched by God himselfe in the second commandement.
But to visit the Sins, not duly repented of by the First and second, upon the third and fourth generation, is a branch of justice, declared and avouched by God himself in the second Commandment.
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Many which carefully endeavour to frame their lives and actions by the propheticall rule, are not so carefull and provident to measure theire transgressions by the propheticall scale,
Many which carefully endeavour to frame their lives and actions by the prophetical Rule, Are not so careful and provident to measure their transgressions by the prophetical scale,
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Thus when we heare the Prophets compare the oppressors or corrupt Magistrates of their times to ravenous wolves, to brambles or thorny hedges most men instantly conceive that the parties whom Gods Prophets (which were no slanderers) did thus deepely censure, had taken away their neighbours lives or goods by strong hand, by some notorious disturbance of publique peace, by such palpable facts,
Thus when we hear the prophets compare the Oppressors's or corrupt Magistrates of their times to ravenous wolves, to brambles or thorny hedges most men instantly conceive that the parties whom God's prophets (which were no slanderers) did thus deeply censure, had taken away their neighbours lives or goods by strong hand, by Some notorious disturbance of public peace, by such palpable facts,
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And by this grosse calculation many Potentates, and Magistrates, many that take upon them to be reformers of others, runne further upon the score of Gods wrath then the Iewish Rulers in Mica's time did,
And by this gross calculation many Potentates, and Magistrates, many that take upon them to be reformers of Others, run further upon the score of God's wrath then the Jewish Rulers in Mica's time did,
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when they heare or reade the woes denounced against hypocrites will with the Poet detest such lying lips, even as the gates of Hell, which speake well, and meane ill;
when they hear or read the woes denounced against Hypocrites will with the Poet detest such lying lips, even as the gates of Hell, which speak well, and mean ill;
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The error it selfe is much what the same, as if a factor which stands charged with a thousand pounds sterling according to the old hanse or esterling pay should make up his private reckonings according to the rate of pounds or coyne this day currant throughout this kingdome;
The error it self is much what the same, as if a factor which Stands charged with a thousand pounds sterling according to the old hanse or esterling pay should make up his private reckonings according to the rate of pounds or coin this day currant throughout this Kingdom;
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he which thus accompts for any great summe, must needs fall into the error of the Church of the Laodiceans Rev. 3. to thinke himselfe rich or well before hand when hee is poore and wretched and lyable to a debt, unsatisfiable by himselfe, unsupportable by his friends,
he which thus accounts for any great sum, must needs fallen into the error of the Church of the Laodiceans Rev. 3. to think himself rich or well before hand when he is poor and wretched and liable to a debt, unsatisfiable by himself, unsupportable by his Friends,
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5. To make these different calculations agree, or to reforme or rectify our corrupt language by the rule of the Sanctuary, that which wee usually call warrines in dealing,
5. To make these different calculations agree, or to reform or rectify our corrupt language by the Rule of the Sanctuary, that which we usually call warrines in dealing,
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This in the propheticall language is hunting our brother with a net, and whereas the Prophet saith of the Iudges and Magistrates of his times, that even the best of them was but a bramble and the most upright amongst them as a thorny hedge.
This in the prophetical language is hunting our brother with a net, and whereas the Prophet Says of the Judges and Magistrates of his times, that even the best of them was but a bramble and the most upright among them as a thorny hedge.
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The least protection which the customary course of law affords unto them, is but like the shelter which silly sheepe in a storme, find under a hedge of thorne, or bush of brambles.
The least protection which the customary course of law affords unto them, is but like the shelter which silly sheep in a storm, find under a hedge of thorn, or bush of brambles.
It is a thing much to be wish'd that either the courts of temporall law were not so open, or the doores of the Sanctuary might be closer shut than they are, specially against such as are upon petty occasions, farre more ready to spend a hundred pounds in legall vexation of his neighbour,
It is a thing much to be wished that either the Courts of temporal law were not so open, or the doors of the Sanctuary might be closer shut than they Are, specially against such as Are upon Petty occasions, Far more ready to spend a hundred pounds in Legal vexation of his neighbour,
It Micah or Ieremy or Zephany were now alive, and should see many poore hunger-starved wretches whose freinds and parents had beene undone by racking of rents,
It micah or Ieremy or Zephany were now alive, and should see many poor Hunger-starved wretches whose Friends and Parents had been undone by racking of rends,
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or hard bargaines, or by suites of law, they would take the boldnesse upon them to plucke our bravest gallants, our wealthiest Citizens our greatest landlords, our gravest lawyers by the sleeves in the open street and tell them to their faces, the limbs and bones of these poore wretches are in the beames and rafters of your stately houses, their flesh and bloud is in your dainty dishes you sucke their very marrow in your pleasant cups.
or hard bargains, or by suits of law, they would take the boldness upon them to pluck our Bravest gallants, our Wealthiest Citizens our greatest landlords, our Gravest Lawyers by the sleeves in the open street and tell them to their faces, the limbs and bones of these poor wretches Are in the beams and rafters of your stately houses, their Flesh and blood is in your dainty Dishes you suck their very marrow in your pleasant cups.
The bread of the poor, saith the son of Sirach, is the life of the needy, he that deprives him of it is a man of bloud, he that taketh away his neighbours living slayeth him,
The bred of the poor, Says the son of Sirach, is the life of the needy, he that deprives him of it is a man of blood, he that Takes away his neighbours living slays him,
So doth the Prophet Zephany censure of the corrupt Rulers in his time, exceed the Notion which we have of Canibals, the Princes of the oppressing City are roaring Lions, her Iudges, are evening wolves, they gnaw not the bones untill tomorrow. Zephan.
So does the Prophet Zephany censure of the corrupt Rulers in his time, exceed the Notion which we have of Cannibals, the Princes of the oppressing city Are roaring Lions, her Judges, Are evening wolves, they gnaw not the bones until tomorrow. Zephaniah.
3. 3. But are not the sonnes of Levi in our times as liable to these Prophets censure concerning the Priests and Prophets of Iudah in their daies? Hath the Cleargy no portion in the measure of this lands iniquity? Surely if the sinnes of this land that at any time within these forty yeares past had beene divided into tenne parts, the transgressions of the pulpit and Print-houses would have largely made up a tenth part.
3. 3. But Are not the Sons of Levi in our times as liable to these prophets censure Concerning the Priests and prophets of Iudah in their days? Hath the Clergy no portion in the measure of this Lands iniquity? Surely if the Sins of this land that At any time within these forty Years passed had been divided into tenne parts, the transgressions of the pulpit and Print-houses would have largely made up a tenth part.
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To applaude their owne wits, men of this guise may have some occasion, but no temptation to applaud themselves for extraordinary honesty or sanctity of life,
To applaud their own wits, men of this guise may have Some occasion, but no temptation to applaud themselves for extraordinary honesty or sanctity of life,
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whereas to deceive themselves, more then any others? To thinke themselves more righteous and religious then their neighbours, is the inseparable Symptome of hypocrisie truely pharisaicall, this is a disease of the soule which cannot be directly intended or caused? It hath it's being only by resultance,
whereas to deceive themselves, more then any Others? To think themselves more righteous and religious then their neighbours, is the inseparable symptom of hypocrisy truly pharisaical, this is a disease of the soul which cannot be directly intended or caused? It hath it's being only by resultance,
and it alwaies results from an extraordinary measure of zeale, but of zeale obstructed or not uniformely dispensed throughout the whole body of Christian religious duties.
and it always results from an extraordinary measure of zeal, but of zeal obstructed or not uniformly dispensed throughout the Whole body of Christian religious duties.
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the more censorious they become of others, and more uncharitable towards all that will not comply with them in their rigid zeale or curiosity of reformation.
the more censorious they become of Others, and more uncharitable towards all that will not comply with them in their rigid zeal or curiosity of Reformation.
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yet these were the two speciall sinnes for which their forefathers were punished, and out of that deepe notice which they had in reforming these grosse abuses they said,
yet these were the two special Sins for which their Forefathers were punished, and out of that deep notice which they had in reforming these gross Abuses they said,
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and yet by thus judging their forefathers they did condemne themselves, and were even then making up the measure of their iniquity, as our Saviour foretels them.
and yet by thus judging their Forefathers they did condemn themselves, and were even then making up the measure of their iniquity, as our Saviour foretells them.
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Were there any Evangelicall Prophets or men of Apostolicall spirits amongst us, they might and would make application of our Saviours speeches in particular to many which take the name of professor or of reformed religion as their owne peculiar, woe unto you hypocrites, which say if we had lived in the daies of the Scribes & Pharisees we would not have been partakers with them in the blood of the Sonne of God.
Were there any Evangelical prophets or men of Apostolical spirits among us, they might and would make application of our Saviors Speeches in particular to many which take the name of professor or of reformed Religion as their own peculiar, woe unto you Hypocrites, which say if we had lived in the days of the Scribes & Pharisees we would not have been partakers with them in the blood of the Son of God.
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and your ordinary minister cannot in particular disprove them, only thus much wee know and forewarne in generall, Corruptio optimi semper pessima, that kind of hypocrisie spleene or envy which ariseth from obstructed zeale or partiall observance of Evangelicall duties, is worse then that hypocrisie which sprung from partiall observance of the law.
and your ordinary minister cannot in particular disprove them, only thus much we know and forewarn in general, corruption Optimi semper pessima, that kind of hypocrisy spleen or envy which arises from obstructed zeal or partial observance of Evangelical duties, is Worse then that hypocrisy which sprung from partial observance of the law.
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For men professing Christianity and great zeale unto truth, to make up the measure of Iewish enmity against Christ, to condemne themselves by judging the Scribes and Pharisees as greater hypocrites then themselves, is a matter as easie (God grant not as usuall) as it was for the Iewes to make up the measure of their forefathers sinnes,
For men professing Christianity and great zeal unto truth, to make up the measure of Jewish enmity against christ, to condemn themselves by judging the Scribes and Pharisees as greater Hypocrites then themselves, is a matter as easy (God grant not as usual) as it was for the Iewes to make up the measure of their Forefathers Sins,
And if unto this branch of iniquity divination for money and teaching for hire, naturally afford nutriment, our sinnes have beene in these particulars more faulty then the times wherein Micah lived in any likely-hood could be.
And if unto this branch of iniquity divination for money and teaching for hire, naturally afford nutriment, our Sins have been in these particulars more faulty then the times wherein micah lived in any likelihood could be.
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Vpon these occasions the meanest corporation amongst us, though consisting for the most part of apronmen, have found opportunities to have their fancies humoured,
Upon these occasions the Meanest corporation among us, though consisting for the most part of apronmen, have found opportunities to have their fancies humoured,
yet neither doth the Pope take upon him to secure the Cardinals, nor the Cardinals to secure him, that whensoever either of them dye, they shall infalliby be saved,
yet neither does the Pope take upon him to secure the Cardinals, nor the Cardinals to secure him, that whensoever either of them die, they shall infallibly be saved,
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but if a man sinne against the Lord, who shall intreat for him? Now when iudges and Magistrates suffer the poore and helplesse to suffer wrong, they sinne against the Lord:
but if a man sin against the Lord, who shall entreat for him? Now when judges and Magistrates suffer the poor and helpless to suffer wrong, they sin against the Lord:
and what can be more iust, then that they which oppresse their helplesse brethren, should be opprest by foraine enemies? And how ever men esteeme of us the Sonnes of Levi, we are by Gods ordinance and appointment,
and what can be more just, then that they which oppress their helpless brothers, should be oppressed by foreign enemies? And how ever men esteem of us the Sons of Levi, we Are by God's Ordinance and appointment,
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so their leaning upon the Lord in the consciousnesse of such sinnes were the sinnes of the Priests and Prophets, which should have forewarned them of the wrath to come,
so their leaning upon the Lord in the consciousness of such Sins were the Sins of the Priests and prophets, which should have forewarned them of the wrath to come,
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and have put them in mind of their strange neglect of warnings past. That the neglect of Gods forewarnings or summons to repentance, whether these be meere monitions,
and have put them in mind of their strange neglect of Warnings past. That the neglect of God's forewarnings or summons to Repentance, whither these be mere monitions,
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or mixt with punishments, is a fearefull Symptome of a dangerous disease, and, without repentance, a presage of death, is a point so common and knowne, as it needs no proofe.
or mixed with punishments, is a fearful symptom of a dangerous disease, and, without Repentance, a presage of death, is a point so Common and known, as it needs no proof.
and the danger increasing by their neglect, are pathetically recounted by the Prophet Amos. Chap. 4. with this item or caveat still repeated at the neglect of every message, yet have ye not returned unto me, saith the Lord;
and the danger increasing by their neglect, Are pathetically recounted by the Prophet Amos. Chap. 4. with this item or caveat still repeated At the neglect of every message, yet have you not returned unto me, Says the Lord;
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And also I have withholden the raine from you, when there were yet three moneths to the harvest &c. v. 6. 7. I have smitten you with blasting and mildew:
And also I have withholden the rain from you, when there were yet three months to the harvest etc. v. 6. 7. I have smitten you with blasting and mildew:
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& of all these fore-warnings or chastisements (beside the desolation of some cities) there is scarce one which hath not beene paralleld by the like given to this kingdome long agoe.
& of all these forewarnings or chastisements (beside the desolation of Some cities) there is scarce one which hath not been paralleled by the like given to this Kingdom long ago.
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9 To begin with that which most resembles this fore-warning given by the Prophet Micah unto this people, Sion for your sakes shall be plowed as a field.
9 To begin with that which most resembles this forewarning given by the Prophet micah unto this people, Sion for your sakes shall be plowed as a field.
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though not so miraculous, was yet no lesse wonderfull for valuation, then Ierusalems deliverance from Sennacheribs army, shortly after this fore-warning by Micah. But did either warning or deliverance take the same effect with us,
though not so miraculous, was yet no less wonderful for valuation, then Ierusalems deliverance from Sennacherib's army, shortly After this forewarning by micah. But did either warning or deliverance take the same Effect with us,
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An anniversary thanksgiving was upon our delivery by publique authority presently enjoyned, and hath since by all sorts of men professing true religion (to the eyes of men) beene duely observed.
an anniversary thanksgiving was upon our delivery by public Authority presently enjoined, and hath since by all sorts of men professing true Religion (to the eyes of men) been duly observed.
and his curse be upon him that shall thinke either their practise, or principles whence they inferred or sought to warrant it, can bee detested too much.
and his curse be upon him that shall think either their practice, or principles whence they inferred or sought to warrant it, can be detested too much.
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our feare of his judgements ever since that time, would hve held full equipoize with our hatred or detestation of our adversaries mischievous imaginations against us.
our Fear of his Judgments ever since that time, would hve held full equipoize with our hatred or detestation of our Adversaries mischievous Imaginations against us.
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For the unerring eye of his all-seeing providence, and omnipotently stedfast hand, by which he wields the scales of justice, would not have suffered his consuming wrath to come any nearer to us,
For the unerring eye of his All-seeing providence, and omnipotently steadfast hand, by which he wields the scales of Justice, would not have suffered his consuming wrath to come any nearer to us,
Of such negligence or omission or of whatsoever else may give any advantage to the adversaries of our peace and religion, there were some positive causes in our selves, God only knowes how many;
Of such negligence or omission or of whatsoever Else may give any advantage to the Adversaries of our peace and Religion, there were Some positive Causes in our selves, God only knows how many;
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there will bee good hope that the lawes already enacted or projected against idolatry, against superstition and false religion, shall have their wished successe.
there will be good hope that the laws already enacted or projected against idolatry, against Superstition and false Religion, shall have their wished success.
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But suppose that upon the occasion or opportunity, which these idolatrous miscreants had in a manner thrust into the hands of our lawmakers, the suppression of idolatry and superstition throughout this land had been more exact and more compleat,
But suppose that upon the occasion or opportunity, which these idolatrous miscreants had in a manner thrust into the hands of our lawmakers, the suppression of idolatry and Superstition throughout this land had been more exact and more complete,
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then that which Hezekiah, in the beginning of his raigne, had wrought in Judah: Was there any probability that those other diseases, which Micah mentions, would have beene one jot abated? any likely-hood that the most amongst us would not have learned that song or ditty by heart, is not the Lord now amongst us;
then that which Hezekiah, in the beginning of his Reign, had wrought in Judah: Was there any probability that those other diseases, which micah mentions, would have been one jot abated? any likelihood that the most among us would not have learned that song or ditty by heart, is not the Lord now among us;
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but for snipping this secret hypocrisie, or presumptuous leaning upon the Lord, though in the professors of true religion, the severest execution of wholesome lawes,
but for snipping this secret hypocrisy, or presumptuous leaning upon the Lord, though in the professors of true Religion, the Severest execution of wholesome laws,
wee must breake a generall custome of this people, and teach them not to rare their affections unto truth by their opposition unto false-hood, not to measure their zeale and love to true religion by their hatred of false religion.
we must break a general custom of this people, and teach them not to rare their affections unto truth by their opposition unto falsehood, not to measure their zeal and love to true Religion by their hatred of false Religion.
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These be the very rootes of that hypocrisie or presumption, which Micah so deeply taxeth in the state of Iudah, the chiefe ingredient in the leaven of the Pharisees.
These be the very roots of that hypocrisy or presumption, which micah so deeply Taxes in the state of Iudah, the chief ingredient in the leaven of the Pharisees.
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Mercy, I say, towards us, and severity towards our brethren professors of reformed religion in neighbour nations, whom he hath of late subiected to the enemies sword, and other calamities of warre;
Mercy, I say, towards us, and severity towards our brothers professors of reformed Religion in neighbour Nations, whom he hath of late subjected to the enemies sword, and other calamities of war;
but surely not for those transgressions, which some out of discontented zeale conceive to be the only cause of his displeasure against this nation, whensoever any crosse or calamity befals themselves;
but surely not for those transgressions, which Some out of discontented zeal conceive to be the only cause of his displeasure against this Nation, whensoever any cross or calamity befalls themselves;
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for no man can suspect those foraine Churches, which he hath visited of late, were deepely guilty either of connivance to superstition, or to much favouring Arminianisme.
for no man can suspect those foreign Churches, which he hath visited of late, were deeply guilty either of connivance to Superstition, or to much favouring Arminianism.
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yet even this alone will in the day of visitation make a great addition to our generall accompt, that we did not humble our selves with feare and trembling whilst the Lord did humble and correct them,
yet even this alone will in the day of Visitation make a great addition to our general account, that we did not humble our selves with Fear and trembling while the Lord did humble and correct them,
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Our consciences will one day accuse us (when wee shall have occasion to seeke the Lord) that we have not for the yeares late past besought his goodnesse with greater feare and devotion, to remoove the rod of his wrath from them.
Our Consciences will one day accuse us (when we shall have occasion to seek the Lord) that we have not for the Years late passed besought his Goodness with greater Fear and devotion, to remove the rod of his wrath from them.
But did the Lord in this interim direct no messengers of his wrath unto us within our own coasts? Did mortality and famine only follow the campe abroad,
But did the Lord in this interim Direct no messengers of his wrath unto us within our own coasts? Did mortality and famine only follow the camp abroad,
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or townes besieged in other nations? The famine, (Gods name be praised for it) hath not for many yeares beene either universally spread throughout this land,
or Towns besieged in other Nations? The famine, (God's name be praised for it) hath not for many Years been either universally spread throughout this land,
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And stupidity or dulnesse in any member, whilst other suffer, is an infallible Symptome of a dangerous disease, oft-times a certaine prognosticke of death;
And stupidity or dulness in any member, while other suffer, is an infallible symptom of a dangerous disease, ofttimes a certain prognostic of death;
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and hee were but an indocile Christian, that could not by those knowne calamities, which much people of this land have suffered from this messenger, instruct himselfe,
and he were but an indocile Christian, that could not by those known calamities, which much people of this land have suffered from this Messenger, instruct himself,
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although we were fully assured of a constant peace with all other neighbour-nations, that have any power or ability to annoy us by the sword, or any practice of hostility.
although we were Fully assured of a constant peace with all other neighbour-nations, that have any power or ability to annoy us by the sword, or any practice of hostility.
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Rome in her growth, in her height of greatnesse, and in her declining dayes had received many grievous wounds, was subiect in all estates to fearefull calamities and disasters;
Rome in her growth, in her height of greatness, and in her declining days had received many grievous wounds, was Subject in all estates to fearful calamities and disasters;
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if wee may iudge of her inward griefe either by her bitter outcries, or by the deiected and gastly dresse, in which one of her sonnes then living hath set her forth.
if we may judge of her inward grief either by her bitter Outcries, or by the dejected and ghastly dress, in which one of her Sons then living hath Set her forth.
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Si mea mansuris meruerunt moenia nasci Iupiter auguriis, si stant immota Sibillae Carmina, Tarpeias si nec dum despicis arces, Advenio supplex, non ut proculcet Oaxen Consul ovans, nostraeve premant pharetrata secures Susa:
Si mea mansuris meruerunt moenia Nasci Iupiter auguriis, si stant Immota Sibillae Carmina, Tarpeias si nec dum despicis arces, Advenio supplex, non ut proculcet Oaxen Consul ovans, nostraeve premant pharetrata secures Susa:
It will not then, I hope, be unseasonable to put you in minde, how in these later times whilst neighbour nations addresse their Embassadors to to this court, either to condole the death of our Soveraignes,
It will not then, I hope, be unseasonable to put you in mind, how in these later times while neighbour Nations address their ambassadors to to this court, either to condole the death of our Sovereigns,
or to congratulate our ioy for the happy continuance of royall succession, there still hath come one unwelcome or unexpected Embassador either with them,
or to congratulate our joy for the happy Continuance of royal succession, there still hath come one unwelcome or unexpected Ambassador either with them,
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though he find audience for the most part with needy, sicke, or dying men, yet his instructions are principally directed to the living and potent amongst us,
though he find audience for the most part with needy, sick, or dying men, yet his instructions Are principally directed to the living and potent among us,
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and the tenure of them is in effect thus, thinke you that those whom the Lord hath wounded with his poisonous arrowes were greater sinners then your selves,
and the tenure of them is in Effect thus, think you that those whom the Lord hath wounded with his poisonous arrows were greater Sinners then your selves,
The calamities which followed upon the 2d arrivall, or returne of this Embassadour about 5 yeares agoe did leave a live print or character of that feare, by which the Prophet Amos describes the day of the Lord.
The calamities which followed upon the 2d arrival, or return of this Ambassador about 5 Years ago did leave a live print or character of that Fear, by which the Prophet Amos describes the day of the Lord.
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others comming to the shore were more harbourlesse in the wished for haven, then if they had committed themselves to the mercilesse waves of the sea, which way soever they tooke, their case was like unto a stricken deare, haeret lateri letalis arundo. They could not shift aside from Gods arrow, which still tooke up some vitall part for his marke? Some after their arrivall in their native soyle wandred without companions to support them in their weaknesse,
Others coming to the shore were more harbourless in the wished for Haven, then if they had committed themselves to the merciless waves of the sea, which Way soever they took, their case was like unto a stricken deer, Heretic lateri letalis arundo. They could not shift aside from God's arrow, which still took up Some vital part for his mark? some After their arrival in their native soil wandered without Sodales to support them in their weakness,
without consorts in their sighes and grones, without such mutuall expressions of griefe as Sympathy of nature brings forth in the beastes of the field.
without consorts in their sighs and groans, without such mutual expressions of grief as sympathy of nature brings forth in the beasts of the field.
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But amongst the wofull spectacles, which the calamity of those times presented, none me thinkes more apt to imprint the terrour of Gods iudgements deeper,
But among the woeful spectacles, which the calamity of those times presented, none me thinks more apt to imprint the terror of God's Judgments Deeper,
then to have seen men, otherwise of undaunted spirits, men whom no enemies lookes or braggs could afright, afrayd to hold parley with their native countrey-men that came unto them with words of love and peace, more agast to embrace their dearest friends or nearest kinsfolks,
then to have seen men, otherwise of undaunted spirits, men whom no enemies looks or brags could affright, afraid to hold parley with their native countrymen that Come unto them with words of love and peace, more aghast to embrace their dearest Friends or nearest kinsfolks,
The plague of pestilence is above all other diseases catching, and such as have beene most observant of it's course, tell us, men of covetous mindes or unseasonably greedy of gaine are usually soonest caught by it,
The plague of pestilence is above all other diseases catching, and such as have been most observant of it's course, tell us, men of covetous minds or unseasonably greedy of gain Are usually soonest caught by it,
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The course which this messenger of death observes (if these mens observation of it be true) may leade our conjecture to one speciall cause why it was sent amongst us with such large commission,
The course which this Messenger of death observes (if these men's observation of it be true) may lead our conjecture to one special cause why it was sent among us with such large commission,
and to verifie the saying homo homini lupus; the neighbour-hood and presence of men of the same nation and profession would not have become more terrible unto others,
and to verify the saying homo Homini lupus; the neighbourhood and presence of men of the same Nation and profession would not have become more terrible unto Others,
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But to what end soever this fearefull messenger was sent amongst us, the tenor of his message either was not well understood, or is not perfectly remembred.
But to what end soever this fearful Messenger was sent among us, the tenor of his message either was not well understood, or is not perfectly remembered.
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And for this reason his commission hath beene renewed of late in the times of our hopes and joy for the continuance of royall succession in a straight line.
And for this reason his commission hath been renewed of late in the times of our hope's and joy for the Continuance of royal succession in a straight line.
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But Gods name be ever blessed, who hath hitherto so tempered his judgements with mercy, that we have more just cause of joy and thanksgiving for the birth of one,
But God's name be ever blessed, who hath hitherto so tempered his Judgments with mercy, that we have more just cause of joy and thanksgiving for the birth of one,
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As for him, hee is the same Lord still, the same loving Father to us, that he was to Iudah, and cannot forget to repent whensoever wee shall truly turne unto him.
As for him, he is the same Lord still, the same loving Father to us, that he was to Iudah, and cannot forget to Repent whensoever we shall truly turn unto him.
THIS is the resolution of a controversie, debated from the beginning of this chapter, vnto this place, between the Priests, & the Prophets, and the people,
THIS is the resolution of a controversy, debated from the beginning of this chapter, unto this place, between the Priests, & the prophets, and the people,
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whether the Prophet Ieremy were to be put to death, for saying the Lord would make his temple like Shiloh, and the city of Ierusalem a curse to all the earth.
whither the Prophet Ieremy were to be put to death, for saying the Lord would make his temple like Shiloh, and the City of Ierusalem a curse to all the earth.
And vpon this verdict, the elders of the land giue judgment from a ruled case in the Prophet Micah, who had spoken more terrible words against both citie and temple in more peremptory manner,
And upon this verdict, the Elders of the land give judgement from a ruled case in the Prophet micah, who had spoken more terrible words against both City and temple in more peremptory manner,
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For vpon Hezekia's prayers, and repentance, the Lord repented him of the euill which he had pronounced against Ierusalem, and Sion: and when they further adde, thus might we procure great euill against our soules, they imply thus much, that if this present assembly doe not repent of their ill intentions against Ieremy, the Lord would not repent of the euill, which by his mouth he had pronounced against them.
For upon Hezekia's Prayers, and Repentance, the Lord repented him of the evil which he had pronounced against Ierusalem, and Sion: and when they further add, thus might we procure great evil against our Souls, they imply thus much, that if this present assembly do not Repent of their ill intentions against Ieremy, the Lord would not Repent of the evil, which by his Mouth he had pronounced against them.
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But it is not reciprocally true, that whensoeuer God doth not bring that euill of punishment to passe, which he threatneth, it is rightly said or conceiued that he did repent.
But it is not reciprocally true, that whensoever God does not bring that evil of punishment to pass, which he threatens, it is rightly said or conceived that he did Repent.
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and by this triall to gaine his assent unto the offring up of the seed promised from the beginning of the world, which was from this time irreversibly ordained to be the seed of Abraham. For seeing God from the beginning had determined to give his only sonne for the redemption of man, it was his good pleasure to confirme this promise by oath unto a man, that was ready to offer up his only sonne in sacrifice unto God,
and by this trial to gain his assent unto the offering up of the seed promised from the beginning of the world, which was from this time irreversibly ordained to be the seed of Abraham. For seeing God from the beginning had determined to give his only son for the redemption of man, it was his good pleasure to confirm this promise by oath unto a man, that was ready to offer up his only son in sacrifice unto God,
the promise made to our first parents was now accomplished by way of contract, or covenant betwixt God and Abraham that the sonne of God and seed of Abraham should bee offred up in sacrifice for a blessing unto all the nations of the earth.
the promise made to our First Parents was now accomplished by Way of contract, or Covenant betwixt God and Abraham that the son of God and seed of Abraham should be offered up in sacrifice for a blessing unto all the Nations of the earth.
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This being the end or purpose of God in commanding Abraham to sacrifice his only sonne Isaac in whom his seed was called, there is no semblance of repentance in God,
This being the end or purpose of God in commanding Abraham to sacrifice his only son Isaac in whom his seed was called, there is no semblance of Repentance in God,
They therefore come neerer unto the meaning of the Holy Ghost in this particular expression, who tell us that Deus tunc poenitere dicitur, quando non facit quod facturus erat.
They Therefore come nearer unto the meaning of the Holy Ghost in this particular expression, who tell us that Deus tunc poenitere dicitur, quando non facit quod Facturus erat.
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For without a revocation or reversing of somewhat seriously purposed or intended, there can be no true notion of repentance whether in God, in man, or Angels.
For without a revocation or reversing of somewhat seriously purposed or intended, there can be no true notion of Repentance whither in God, in man, or Angels.
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This generall to my observation was first drawne into a rule or doctrinall forme by the Prophet Ieremiah; yet the truth of the former part of it was experienced long before in the men of Nineveh, though contrary to the mind and expectation of the Prophet Ionas, not out of a nescience of this rule,
This general to my observation was First drawn into a Rule or doctrinal Form by the Prophet Jeremiah; yet the truth of the former part of it was experienced long before in the men of Nineveh, though contrary to the mind and expectation of the Prophet Ionas, not out of a nescience of this Rule,
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or Gods usuall dealing with men, but out of a particular dislike, or discontent, that the sentence, which God had commanded him to pronounce, should not be put in execution.
or God's usual dealing with men, but out of a particular dislike, or discontent, that the sentence, which God had commanded him to pronounce, should not be put in execution.
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an admirable resolution in a heathen King, a practise more Orthodoxall then was the doctrine of the Priests or Prophets, which questioned Ieremiah, for saying the Lord would make his Temple like Shilo, unlesse they did speedily repent.
an admirable resolution in a heathen King, a practice more Orthodoxal then was the Doctrine of the Priests or prophets, which questioned Jeremiah, for saying the Lord would make his Temple like Shilo, unless they did speedily Repent.
and destroyed it not, how is it true which the Psalmist saith, that hee doth whatsoever he will in heaven and in earth? So that if it be true what we have before delivered, wee shall be thought by some, to admit either some defect in his power,
and destroyed it not, how is it true which the Psalmist Says, that he does whatsoever he will in heaven and in earth? So that if it be true what we have before Delivered, we shall be Thought by Some, to admit either Some defect in his power,
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And men of riper yeares (unlesse their vnderstandings correct their fancy) conceipt that towers and steeples, with the shoares, whereon these or other edifices stand, doe move from vs,
And men of riper Years (unless their understandings correct their fancy) conceit that towers and steeples, with the shores, whereon these or other Edifices stand, do move from us,
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But to thinke there should be any change in Gods will, because many things which he seriously willeth are not effected, is an errour a great deale more grosse, then either of the former:
But to think there should be any change in God's will, Because many things which he seriously wills Are not effected, is an error a great deal more gross, then either of the former:
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It was his iust will seriously at this time to destroy the Ninevites, and this his will or purpose we will conceive to be more unchangeable, more immoveable then a rocke of Adamant:
It was his just will seriously At this time to destroy the Ninevites, and this his will or purpose we will conceive to be more unchangeable, more immoveable then a rock of Adamant:
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and Nineveh, whilst she continued her wonted course in sinne, was like a ship before a full winde, which had outsailed her watch, whilst the Marriners slept;
and Nineveh, while she continued her wonted course in sin, was like a ship before a full wind, which had outsailed her watch, while the Mariners slept;
If whilst we acknowledge Gods will to be most unchangeable, we consider it withall to bee a most compleat and most constant rule of equity and goodnesse, qua talis; it will most necessarily follow, that even in this respect it is a rule most compleat,
If while we acknowledge God's will to be most unchangeable, we Consider it withal to be a most complete and most constant Rule of equity and Goodness, qua Talis; it will most necessarily follow, that even in this respect it is a Rule most complete,
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and most unchangeable, it must have one award for Nineveh raging with cruelty and oppression, another for Nineveh turning from the violence that was in their hands;
and most unchangeable, it must have one award for Nineveh raging with cruelty and oppression, Another for Nineveh turning from the violence that was in their hands;
one doome for Nineveh wallowing in drunkennesse, riotousnesse, and uncleanenesse, another for Nineveh watching, washing her selfe with teares, fasting,
one doom for Nineveh wallowing in Drunkenness, riotousness, and uncleanness, Another for Nineveh watching, washing her self with tears, fasting,
yet even this wee know was determined from eternity, that every man in every nation should be rewarded, not according to the identity of their persons or place,
yet even this we know was determined from eternity, that every man in every Nation should be rewarded, not according to the identity of their Persons or place,
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Though Rockes in the sea be immoveable, yet we easily conceive how the distance, or aspect betwixt them and ships, which saile to and fro, doth vary every moment,
Though Rocks in the sea be immoveable, yet we Easily conceive how the distance, or aspect betwixt them and ships, which sail to and from, does vary every moment,
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but withall a living Rocke, and an allseing rule, and it will be easier to conceive how the doome or sentence from eternity awarded to every mans actions doth hourely change either for quality or degree,
but withal a living Rock, and an allseing Rule, and it will be Easier to conceive how the doom or sentence from eternity awarded to every men actions does hourly change either for quality or degree,
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And here I should have set a period to the first point proposed, did not some men question, whether that beliefe wherewith the Ninevites are said to have beleeved God, were a true beliefe,
And Here I should have Set a Period to the First point proposed, did not Some men question, whither that belief wherewith the Ninevites Are said to have believed God, were a true belief,
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But these two sacred maximes (whatsoever is not of faith is sinne) (whatsoever is done with doubt or scruple is not of faith) are oftner wrested, sometimes to abette presumption in respect of God, sometimes disobedience towards his vice-gerents,
But these two sacred maxims (whatsoever is not of faith is sin) (whatsoever is done with doubt or scruple is not of faith) Are oftener wrested, sometime to abet presumption in respect of God, sometime disobedience towards his vicegerents,
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or purse, or matters of such temporall consequence, which he probably doubts, may wound his soule or conscience, his action or choice is not of faith, is truly sinfull;
or purse, or matters of such temporal consequence, which he probably doubts, may wound his soul or conscience, his actium or choice is not of faith, is truly sinful;
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In other cases he that intends to doe much good, must resolve to doe many things whereof hee cannot but doubt, whereof hee cannot bee resolved but by the event or successe, yet not sinne.
In other cases he that intends to do much good, must resolve to do many things whereof he cannot but doubt, whereof he cannot be resolved but by the event or success, yet not sin.
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and in thus doubting and thus doing, they declare not their workes only but their divinity to have beene much better than theirs who condemne the like actions of heathen men for sinfull,
and in thus doubting and thus doing, they declare not their works only but their divinity to have been much better than theirs who condemn the like actions of heathen men for sinful,
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though not from the beginning of his raigne, or from that point of time wherein God revealed that branch of his will to Samuel 1. Sam. 15. It repenteth me that I have set Saul up to be King,
though not from the beginning of his Reign, or from that point of time wherein God revealed that branch of his will to Samuel 1. Sam. 15. It Repenteth me that I have Set Saul up to be King,
but his cryes were not heard, for so it followes v. 35. that Samuel came no more to see Saul untill the day of his death, neverthelesse he mourned for Saul, and in the 1. v. of the 19. chap. Samuel is expressely forbidden to mourne for Saul:
but his cries were not herd, for so it follows v. 35. that Samuel Come no more to see Saul until the day of his death, nevertheless he mourned for Saul, and in the 1. v. of the 19. chap. Samuel is expressly forbidden to mourn for Saul:
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A lamentable case that so great a Prophet, so good a man as Samuel was, might not pray, might not mourne for his soveraigne Lord, whom by Gods speciall command, he had anointed,
A lamentable case that so great a Prophet, so good a man as Samuel was, might not pray, might not mourn for his sovereign Lord, whom by God's special command, he had anointed,
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but the cause is intimated v. 28. 29. For when Saul by seeking to hold the Prophet from departing from him, had rent his coate, he returnes this heavy message unto him, The Lord hath rent the kingdome of Israel from thee this day,
but the cause is intimated v. 28. 29. For when Saul by seeking to hold the Prophet from departing from him, had rend his coat, he returns this heavy message unto him, The Lord hath rend the Kingdom of Israel from thee this day,
But here the Aliens from the common weale of Israel, or men of Iultans disposition would object, is the God of Israel no otherwise affected towards his people, towards Kings of his own making,
But Here the Aliens from the Common weal of Israel, or men of Iultans disposition would Object, is the God of Israel no otherwise affected towards his people, towards Kings of his own making,
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then the Gods of the heathen (whom ye despise) were towards kingdomes or Monarchies which served them? Doth hee give his people iust cause to complaine of him as the heathen Poet did of his Gods, when he saw Rome so rent and torne with civill warres, that it could not long stand.
then the God's of the heathen (whom you despise) were towards kingdoms or Monarchies which served them? Does he give his people just cause to complain of him as the heathen Poet did of his God's, when he saw Room so rend and torn with civil wars, that it could not long stand.
after many adventures of his body, and effusion of his blood for supporting it? Will he repent of the good which he had purposed to doe for Saul, and will he not repent of the evill which he had denounced against him? Thus uncatechised flesh and blood,
After many adventures of his body, and effusion of his blood for supporting it? Will he Repent of the good which he had purposed to do for Saul, and will he not Repent of the evil which he had denounced against him? Thus uncatechised Flesh and blood,
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Now it were an easie answer to say, that God did thus peremptorily deale with Saul because it was his absolute will to depose him and to chuse David in his place.
Now it were an easy answer to say, that God did thus peremptorily deal with Saul Because it was his absolute will to depose him and to choose David in his place.
But this or the like answere would make a foolish heathen starke mad, and move a man that hovered betwixt heathenisme and Christianity to fall quite from us:
But this or the like answer would make a foolish heathen stark mad, and move a man that hovered betwixt heathenism and Christianity to fallen quite from us:
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and for his intendment to offer a peace offring before Samuel came unto him. 1 Sam. 13. 19. & 20. And for this transgression Samuel saith unto him v. 30. Thou hast done foolishly, thou hast not kept the commandement of the Lord thy God which he commanded thee:
and for his intendment to offer a peace offering before Samuel Come unto him. 1 Sam. 13. 19. & 20. And for this Transgression Samuel Says unto him v. 30. Thou hast done foolishly, thou hast not kept the Commandment of the Lord thy God which he commanded thee:
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was it not more fit that the Prophet should stay for the King, then the King for the Prophet? The text is plaine that Saul staid seauen dayes according to the set time that Samuel had appointed, but it is not so plaine out of the text,
was it not more fit that the Prophet should stay for the King, then the King for the Prophet? The text is plain that Saul stayed seauen days according to the Set time that Samuel had appointed, but it is not so plain out of the text,
Samuel it seemes went in the meane time to aske counsell of the Lord as being not himselfe fully instructed in this great businesse which he was towards.
Samuel it seems went in the mean time to ask counsel of the Lord as being not himself Fully instructed in this great business which he was towards.
If he tooke upon him only to appoint the time for the sacrifice or supplication, designing some Priests for exercising the sacred function, this was a great deale too much, more then meere folly;
If he took upon him only to appoint the time for the sacrifice or supplication, designing Some Priests for exercising the sacred function, this was a great deal too much, more then mere folly;
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for all this was by God himselfe reserved for Samuel who was the interpreter or spokes-man betwixt God and Saul. The sacrifice, no question, was a publique and solemne sacrifice, such as Solomon made at the consecration of the Temple, whose solemnity lasted full seaven daies: and it is probable that this present solemnity which Samuel had appointed, was the consecration of Saul, or establishing him in his kingdome, had hee not foolishly wronged himselfe by trenching upon the Priests,
for all this was by God himself reserved for Samuel who was the interpreter or spokesman betwixt God and Saul. The sacrifice, no question, was a public and solemn sacrifice, such as Solomon made At the consecration of the Temple, whose solemnity lasted full seaven days: and it is probable that this present solemnity which Samuel had appointed, was the consecration of Saul, or establishing him in his Kingdom, had he not foolishly wronged himself by trenching upon the Priests,
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But whether these mentioned, or some others, or these with others were the principall branches of Sauls folly, certaine it is, that neither any of these,
But whither these mentioned, or Some Others, or these with Others were the principal branches of Saul's folly, certain it is, that neither any of these,
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and this addition being not made, the sentence was lyable to the ordinary rule of interpreting Gods threatnings Ier. 18. Saul by repenting of this folly might have beene capable of that pardon, whereof he made himselfe altogether uncapable, by his second more grosse and more stupid transgression of Gods commandement.
and this addition being not made, the sentence was liable to the ordinary Rule of interpreting God's threatenings Jeremiah 18. Saul by repenting of this folly might have been capable of that pardon, whereof he made himself altogether uncapable, by his second more gross and more stupid Transgression of God's Commandment.
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Is it then an unpardonable sinne in Christian Princes to shew pity unto heathenish or idolatrous Princes, whom God hath given into their hands by victory and battaile? No. To gather such generall doctrines or uses, from particular instances in scripture,
Is it then an unpardonable sin in Christian Princes to show pity unto Heathenish or idolatrous Princes, whom God hath given into their hands by victory and battle? No. To gather such general doctrines or uses, from particular instances in scripture,
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as some have done from Ezekiah's demolishing the brasen Serpent, or from Ahabs suffering Benhadad to escape with life, is but the Symptome of distempered zeale, misled by ignorance.
as Some have done from Ezekiah's demolishing the brazen Serpent, or from Ahabs suffering Benhadad to escape with life, is but the symptom of distempered zeal, misled by ignorance.
For we read that Ahab repented him of his unjust and cruell dealing with Naboth: but so he did not of his other folly in suffering Benhadad to escape with life:
For we read that Ahab repented him of his unjust and cruel dealing with Naboth: but so he did not of his other folly in suffering Benhadad to escape with life:
and for this reason God repented him of the sentence denounced against Ahab by Elias: So did hee not repent of that other sentence denounced by another Prophet, because thou hast &c. However, this was not all wherein Saul was faulty;
and for this reason God repented him of the sentence denounced against Ahab by Elias: So did he not Repent of that other sentence denounced by Another Prophet, Because thou hast etc. However, this was not all wherein Saul was faulty;
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though foulely faulty in all this, more faulty in sparing Agag, than Ahab was in sparing Benhadad; For God had expressely commanded him utterly to destroy Amalek not sparing man or beast.
though foully faulty in all this, more faulty in sparing Agag, than Ahab was in sparing Benhadad; For God had expressly commanded him utterly to destroy Amalek not sparing man or beast.
But so the the same God commanded the Israelites to destroy the Cananites, yet their sinne in entring league with the Gibeonites was not equivalent to Sauls transgression;
But so the the same God commanded the Israelites to destroy the Canaanites, yet their sin in entering league with the Gibeonites was not equivalent to Saul's Transgression;
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for the condition of Amalek and the Kings was much worse then the condition of other heathens, more uncapable of pity from the Israelites, then the Amorites or the Hittites were.
for the condition of Amalek and the Kings was much Worse then the condition of other Heathens, more uncapable of pity from the Israelites, then the amorites or the Hittites were.
For God had denounced hostility against this people by solemne oath Exod. 17. v. 15. 16. And Moses built an altar and called the name of it Iehovah Nissi,
For God had denounced hostility against this people by solemn oath Exod 17. v. 15. 16. And Moses built an altar and called the name of it Jehovah Nissi,
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Now the Amalekites being thus solemnly declared to be Gods enemies in so high a degree, the Israelites were bound to wreake his foe-hood against that Nation.
Now the Amalekites being thus solemnly declared to be God's enemies in so high a degree, the Israelites were bound to wreak his foe-hood against that nation.
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When Saul was made king of Israel, to fight the battles of the Lord, and at this time expresly enioyned to destroy Amalek, his sinne in sparing Agag and the cattel, was a sinne of like nature,
When Saul was made King of Israel, to fight the battles of the Lord, and At this time expressly enjoined to destroy Amalek, his sin in sparing Agag and the cattle, was a sin of like nature,
and the vse and doctrine of it unanimously received by primitive Christians, that wheresoever we find either matter of blessing or matter of cursing denounced by oath;
and the use and Doctrine of it unanimously received by primitive Christians, that wheresoever we find either matter of blessing or matter of cursing denounced by oath;
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For though they repented of their folly, and besought God with teares that hee would revoke his sentence, offering their service (which before they had neglected) for conquering the land of promise,
For though they repented of their folly, and besought God with tears that he would revoke his sentence, offering their service (which before they had neglected) for conquering the land of promise,
So Moses himselfe doth testifie Deut. 3. v. 23. &c. And I besought the Lord at that time saying, O Lord God thou hast begun to shew thy servant thy greatnesse, I pray thee let me goe over and see this good land which is beyond Iordan and that goodly mountaine Lebanon.
So Moses himself does testify Deuteronomy 3. v. 23. etc. And I besought the Lord At that time saying, Oh Lord God thou hast begun to show thy servant thy greatness, I pray thee let me go over and see this good land which is beyond Iordan and that goodly mountain Lebanon.
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But God would not repent of his deposition, nor reverse his sentence, because Saul by his preposterous indulgence unto Amalek (Gods sworne enemy) did by this fact incurre the sentence of deposition by oath;
But God would not Repent of his deposition, nor reverse his sentence, Because Saul by his preposterous indulgence unto Amalek (God's sworn enemy) did by this fact incur the sentence of deposition by oath;
and more deepely participate with the Amalekites, than Moses had done with the Israelites, whom God had cut off by oath from entring into the land of Canaan.
and more deeply participate with the Amalekites, than Moses had done with the Israelites, whom God had Cut off by oath from entering into the land of Canaan.
for setting a King over us, as farre from Saul's or Ahab's disposition as they were from the disposition of king Hezekiah, & for giving him a people nothing so untoward, either towards God,
for setting a King over us, as Far from Saul's or Ahab's disposition as they were from the disposition of King Hezekiah, & for giving him a people nothing so untoward, either towards God,
their followers thus farre, that they never sollicite or importune their soveraigne Lords, or in case they doe, it deeply concernes Princes, not to suffer themselves to be wrought by any sollicitation,
their followers thus Far, that they never solicit or importune their sovereign lords, or in case they do, it deeply concerns Princes, not to suffer themselves to be wrought by any solicitation,
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or importunity, to favour any cause which stands accursed by Gods eternall law, not to take the persons of any men into their protection whom the supreame Iudge hath exempted from his;
or importunity, to favour any cause which Stands accursed by God's Eternal law, not to take the Persons of any men into their protection whom the supreme Judge hath exempted from his;
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For where such favour is shewne unto men, or rather where favour and pity is shewed unto such men as God is thus highly displeased with, there can be no true feare of the Lord.
For where such favour is shown unto men, or rather where favour and pity is showed unto such men as God is thus highly displeased with, there can be no true Fear of the Lord.
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Vnlesse such feare of the Lord bee first planted in their hearts, no Prince, nor Potentates, no state or Kingdome can iustly pretend to this blessing which Hezekia's prayers obtained.
Unless such Fear of the Lord be First planted in their hearts, no Prince, nor Potentates, no state or Kingdom can justly pretend to this blessing which Hezekia's Prayers obtained.
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Now it is our hope & assurance that God will repent of the evill denounced, which makes our feare of him or of his iudgements, to be a filiall, not a slavish feare.
Now it is our hope & assurance that God will Repent of the evil denounced, which makes our Fear of him or of his Judgments, to be a filial, not a slavish Fear.
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and one as is sorry for our aflictions, one that delighteth not in the punishment of his sons or servants but in their repentance, that they may become capable of his fatherly mercy, or loving kindnesse.
and one as is sorry for our afflictions, one that delights not in the punishment of his Sons or Servants but in their Repentance, that they may become capable of his fatherly mercy, or loving kindness.
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and because the greatest evill which any man can procure unto his own soule, is to deprive himselfe of his mercy, who is goodnesse it selfe, the sole fountaine of all the good which can be derived unto us.
and Because the greatest evil which any man can procure unto his own soul, is to deprive himself of his mercy, who is Goodness it self, the sole fountain of all the good which can be derived unto us.
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or for that man not to hate him, or at least not to occasion others to hate him, which is perswaded that he hath reserved iudgement without mercy to some men, as they are men;
or for that man not to hate him, or At least not to occasion Others to hate him, which is persuaded that he hath reserved judgement without mercy to Some men, as they Are men;
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To bee thus perswaded argues an uncharitable disposition, as well towards God, as towards men: and from both roote and branch of this error, from all such heresies, hatred, malice,
To be thus persuaded argues an uncharitable disposition, as well towards God, as towards men: and from both root and branch of this error, from all such heresies, hatred, malice,
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The Pharisees likewise knew this title of him that was to come to belong unto Christ, or unto the great Prophet, which God had promised to raise up unto them like to Moses.
The Pharisees likewise knew this title of him that was to come to belong unto christ, or unto the great Prophet, which God had promised to raise up unto them like to Moses.
And from Iohn's answer to these interrogatories v. 26. 27. I baptize with water, but there standeth one among you, whom yee know not, hee it is who comming after mee is preferred before me, The fourth,
And from Iohn's answer to these interrogatories v. 26. 27. I baptise with water, but there Stands one among you, whom ye know not, he it is who coming After me is preferred before me, The fourth,
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Behold o Sion thy King commeth. &c. So doth this present day, or second sunday in Advent take this title from that clause of the Gospell, v. 27. And then they shall see the sonne of man comming in a cloud.
Behold o Sion thy King comes. etc. So does this present day, or second sunday in Advent take this title from that clause of the Gospel, v. 27. And then they shall see the son of man coming in a cloud.
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The Gospells appointed by the Church for the three other Dominicalls, or Lords dayes in Advent referre to the first manner of his comming, to wit, in humility to visit and redeeme his people.
The Gospels appointed by the Church for the three other Dominicalls, or lords days in Advent refer to the First manner of his coming, to wit, in humility to visit and Redeem his people.
whether these signes here mentioned in my text, doe concerne as well the last fulfilling of it as the first? That this prophecy hath been already litterally fulfil'd is cleere from the 21. and 32. verses of this Chapter.
whither these Signs Here mentioned in my text, do concern as well the last fulfilling of it as the First? That this prophecy hath been already literally fulfilled is clear from the 21. and 32. Verses of this Chapter.
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All what? All that he had said concerning the signes of the time, so S. Matthew expresseth our Saviour's meaning more fully then S. Luke doth Math. 24. v. 34. Verily I say unto you this generation shall not passe till all these things be fulfilled, that is, till the terrors of those times wherof he speakes,
All what? All that he had said Concerning the Signs of the time, so S. Matthew Expresses our Saviour's meaning more Fully then S. Lycia does Math. 24. v. 34. Verily I say unto you this generation shall not pass till all these things be fulfilled, that is, till the terrors of those times whereof he speaks,
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For by this generation hee comprehends that present age, or compasse of an hundred yeares taking their beginning either from the time wherein hee uttered this prophecy,
For by this generation he comprehends that present age, or compass of an hundred Years taking their beginning either from the time wherein he uttered this prophecy,
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For these signes were to bee exhibited unto the Nations not long after the desolation of Ierusalem as S. Marke tels us, Chap. 15. v. 24. But in those dayes after that tribulation the sunne shall bee darkned and the moone shall not give her light,
For these Signs were to be exhibited unto the nations not long After the desolation of Ierusalem as S. Mark tells us, Chap. 15. v. 24. But in those days After that tribulation the sun shall be darkened and the moon shall not give her Light,
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and sorrow, and yet not bee so darkned till the last day, S. Matthew hath put in a caveat against this exception, Mat. 24. 29. Immediatly after the tribulation of those dayes shall the sunne be darkned,
and sorrow, and yet not be so darkened till the last day, S. Matthew hath put in a caveat against this exception, Mathew 24. 29. Immediately After the tribulation of those days shall the sun be darkened,
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So that if we can point out the time, wherein all that our Saviour said concerning the tribulation of Ierusalem, and Iury were fulfilled, wee may easily finde out the appointed time, wherein the signes in my text were to bee exhibited.
So that if we can point out the time, wherein all that our Saviour said Concerning the tribulation of Ierusalem, and Jury were fulfilled, we may Easily find out the appointed time, wherein the Signs in my text were to be exhibited.
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That which must direct us in the right search of the tribulations precedent to his comming here litterally meant, is our Saviour's censure upon his Disciples admiration at the goodly buildings of the Temple.
That which must Direct us in the right search of the tribulations precedent to his coming Here literally meant, is our Saviour's censure upon his Disciples admiration At the goodly buildings of the Temple.
As he went out, saith S. Matthew 24. 1. and departed from the Temple, his Disciples came to him to shew him the buildings of the Temple, S. Marke tels us Chap. 13. 1. that one of his Disciples saith unto him, master see what manner of stones, and what buildings are here.
As he went out, Says S. Matthew 24. 1. and departed from the Temple, his Disciples Come to him to show him the buildings of the Temple, S. Mark tells us Chap. 13. 1. that one of his Disciples Says unto him, master see what manner of stones, and what buildings Are Here.
But upon what occasion soever (they or he, one or more of them) did move him to view the buildings, his reply unto this motion was unexpected, For hee saith unto them, see you not all these things? Verily I say unto you there shall not be left here one stone upon another, that shall not bee throwne downe.
But upon what occasion soever (they or he, one or more of them) did move him to view the buildings, his reply unto this motion was unexpected, For he Says unto them, see you not all these things? Verily I say unto you there shall not be left Here one stone upon Another, that shall not be thrown down.
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Mat. 24. 2. Mark. 13. 2. Luk. 21. 6. And thus much he had told them with weeping eyes before, Luk. 19. 44. But it seemes they were at better leasure to hearken unto this second prediction of the Temples destruction,
Mathew 24. 2. Mark. 13. 2. Luk. 21. 6. And thus much he had told them with weeping eyes before, Luk. 19. 44. But it seems they were At better leisure to harken unto this second prediction of the Temples destruction,
And hence as he sate upon the mount of Olives, over against the Temple, Peter, and Iames, and Iohn, and Andrew, asked him privately, tell us when shall these things bee? and what shall bee the signes,
And hence as he sat upon the mount of Olive, over against the Temple, Peter, and James, and John, and Andrew, asked him privately, tell us when shall these things be? and what shall be the Signs,
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when these things shall bee fulfilled? Marke 13. v. 34. All of his Disciples at least all of them which moved this question did agree in this prenotion, that all these things should bee fulfilled at his comming and that at his comming to judgement the world should have an end.
when these things shall be fulfilled? Mark 13. v. 34. All of his Disciples At least all of them which moved this question did agree in this prenotion, that all these things should be fulfilled At his coming and that At his coming to judgement the world should have an end.
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and of the end of the world? But this question, though not so intended by them, was fallacia ad plures interrogationes, a question consisting of two parts, one so different from the other that one and the same answer could not befit both;
and of the end of the world? But this question, though not so intended by them, was Fallacy ad plures interrogationes, a question consisting of two parts, one so different from the other that one and the same answer could not befit both;
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Mat. 24. from v. 4. to the 36. And so againe Mark. 13. from v. the 5. to v. 32. And in this Chapter from v. 10. to v. 32. But concerning the other part of the question when the world should end,
Mathew 24. from v. 4. to the 36. And so again Mark. 13. from v. the 5. to v. 32. And in this Chapter from v. 10. to v. 32. But Concerning the other part of the question when the world should end,
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But of that day and houre, that is, the day of finall judgement, or the end of the world, knoweth no man, no not the Angels of heaven, but my father only.
But of that day and hour, that is, the day of final judgement, or the end of the world, Knoweth no man, no not the Angels of heaven, but my father only.
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That this answere concernes only the second part of the former question, to wit, the time wherein the world shall end, is hence evident for that the Angels,
That this answer concerns only the second part of the former question, to wit, the time wherein the world shall end, is hence evident for that the Angels,
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although Chronologers at this day varie a little upon this point, & he that knew the time when they begun, might easily collect at what time they were to end.
although Chronologers At this day vary a little upon this point, & he that knew the time when they begun, might Easily collect At what time they were to end.
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And albeit our Saviours Desciples did not at that time, perhaps clearely vnderstand the Prophecie of Daniel; yet they might cleerly forsee the time of Ierusalem's destruction by the signes which our Saviour gives them in this Chap. and in the 24. of S. Matthew. The signes were specially three, first earthquaks and strange commotion of warres in severall nations, as specially betweene the Iewes, and other Nations subject to the Roman empire:
And albeit our Saviors Disciples did not At that time, perhaps clearly understand the Prophecy of daniel; yet they might clearly foresee the time of Jerusalem's destruction by the Signs which our Saviour gives them in this Chap. and in the 24. of S. Matthew. The Signs were specially three, First earthquakes and strange commotion of wars in several Nations, as specially between the Iewes, and other nations Subject to the Roman empire:
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For unto the time betweene our Saviours death, and the death of the Emperour Nero, that saying of our Saviour, yee shall bee hated of all men for my name's sake, hath speciall reference.
For unto the time between our Saviors death, and the death of the Emperor Nero, that saying of our Saviour, ye shall be hated of all men for my name's sake, hath special Referente.
And the Heathens againe, specially the Romans did hate and persecute the Christians as the worst sort amongst the Iewes, of whom they tooke Christ's little flocke to be a stemme,
And the heathens again, specially the Romans did hate and persecute the Christians as the worst sort among the Iewes, of whom they took Christ's little flock to be a stem,
So that the Lawes which were ennacted in Rome against the Iewes were most severely executed upon the Christians, besides many lawlesse and barbarous cruelties, which were practised upon many of them in the time of Nero without any check, or impeachment.
So that the Laws which were ennacted in Room against the Iewes were most severely executed upon the Christians, beside many lawless and barbarous cruelties, which were practised upon many of them in the time of Nero without any check, or impeachment.
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This was a second signe precedent to the desolation of Ierusalem. The third was the abomination of desolation foretold by Daniel, and expounded by our Saviour.
This was a second Signen precedent to the desolation of Ierusalem. The third was the abomination of desolation foretold by daniel, and expounded by our Saviour.
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and of the Temple, wherein this abomination was practised by the seditious, or that faction which was called the zealous. And this abomination became most remarkable from that time that the seditious begun,
and of the Temple, wherein this abomination was practised by the seditious, or that faction which was called the zealous. And this abomination became most remarkable from that time that the seditious begun,
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The fulfilling of this part of our Saviours prophecy, you may read at your leasure in Iosephus in his sixth booke of the Iewish warre. Chap. 1. O miserable city, saith he, what didst thou suffer at the Romans hands, to bee compared unto this,
The fulfilling of this part of our Saviors prophecy, you may read At your leisure in Iosephus in his sixth book of the Jewish war. Chap. 1. Oh miserable City, Says he, what didst thou suffer At the Roman hands, to be compared unto this,
It was the abomination which this desperate, and gracelessely Iewish people did commit in the holy place; (that is in the Temple and in the courts of it) which brought that miserable desolation upon the Temple, upon the city & Nation.
It was the abomination which this desperate, and gracelessly Jewish people did commit in the holy place; (that is in the Temple and in the Courts of it) which brought that miserable desolation upon the Temple, upon the City & nation.
But after the practice of such abominations, as Iosephus relates, in the holy place, the doome pronounced by our Saviour against the Temple, against the city,
But After the practice of such abominations, as Iosephus relates, in the holy place, the doom pronounced by our Saviour against the Temple, against the City,
and necessity of our Saviours admonition, Mat. 24. 16. &c. Then let them which are in Iudea flee unto the mountaines, let him which is on the house top not come downe to take any thing out of his house,
and necessity of our Saviors admonition, Mathew 24. 16. etc. Then let them which Are in Iudea flee unto the Mountains, let him which is on the house top not come down to take any thing out of his house,
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neither let him which is in the field returne backe to fetch his clothes &c. Then shall be great tribulation, such as was not from the beginning of the world to this time, nor ever shall bee.
neither let him which is in the field return back to fetch his clothes etc. Then shall be great tribulation, such as was not from the beginning of the world to this time, nor ever shall be.
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But for the elect's sake, or such as God had chosen out of that Nation to propagate the Kingdome of his sonne, these dayes of tribulation were shortned;
But for the elect's sake, or such as God had chosen out of that nation to propagate the Kingdom of his son, these days of tribulation were shortened;
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And however the persecution of both Iewes and Christians, did not determine with the destruction of Ierusalem: yet the number of Christians did multiply faster then the seed of Abraham according to the flesh had done in Egypt. Now all these signes, which our Saviour had given of Ierusalem's destruction, were fulfilled within forty yeares after his resurrection, and ascension;
And however the persecution of both Iewes and Christians, did not determine with the destruction of Ierusalem: yet the number of Christians did multiply faster then the seed of Abraham according to the Flesh had done in Egypt. Now all these Signs, which our Saviour had given of Jerusalem's destruction, were fulfilled within forty Years After his resurrection, and Ascension;
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Now after the exhibition of these signes, and the tribulation of those dayes, the fearefull signes here mentioned in my text were immediatly to follow.
Now After the exhibition of these Signs, and the tribulation of those days, the fearful Signs Here mentioned in my text were immediately to follow.
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These signes were to follow immediatly, non immediatione tēporis, sed immediatione signorum; that is, they were to follow immediatly not with reference to the next times ensuing,
These Signs were to follow immediately, non immediatione tēporis, sed immediatione signorum; that is, they were to follow immediately not with Referente to the next times ensuing,
but with reference to the next remarkable signes of the times, of which the world (as well the Christians then encreased as the reliques of the Iewish Nation as the Gentiles (who were the greatest part of the world) after the destruction of Ierusalem were to take warning.
but with Referente to the next remarkable Signs of the times, of which the world (as well the Christians then increased as the Relics of the Jewish nation as the Gentiles (who were the greatest part of the world) After the destruction of Ierusalem were to take warning.
For seeing the Nations would take no notice of Christ's Kingdome, or of Gods judgements by the prodigious destruction of Ierusalem, it was, shall I say his will,
For seeing the nations would take no notice of Christ's Kingdom, or of God's Judgments by the prodigious destruction of Ierusalem, it was, shall I say his will,
yea an act of his mercy to give them a second, a more solemne publique warning of that great and terrible day, wherein that Iesus whom the Iewes had crucified, whom the Romans had strangely sleighted,
yea an act of his mercy to give them a second, a more solemn public warning of that great and terrible day, wherein that Iesus whom the Iewes had Crucified, whom the Romans had strangely sleighted,
and grievously persecuted in his members, will come with glory and power to execute judgement upon all ungodly men, upon all unbelievers, or rebels against his Kingdome.
and grievously persecuted in his members, will come with glory and power to execute judgement upon all ungodly men, upon all unbelievers, or rebels against his Kingdom.
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But before I come to shew you the particular manner how this phophecy was fulfilled within that age current, wherein it was uttered, it will be expedient to acquaint you with the strange manner how the Iewes first,
But before I come to show you the particular manner how this phophecy was fulfilled within that age current, wherein it was uttered, it will be expedient to acquaint you with the strange manner how the Iewes First,
The Heathen writers themselves acknowledge there was a constant fame, or received opinion throughout the East, that the land of Iury in this age should bring forth one who was to be Lord,
The Heathen writers themselves acknowledge there was a constant fame, or received opinion throughout the East, that the land of Jury in this age should bring forth one who was to be Lord,
yet seeing our Saviour's Kingdome was not of this world, though more universall, seeing the authority which hee excercised was meerely spirituall not temporall, seeing he would not take upon him to imprison, to put to death,
yet seeing our Saviour's Kingdom was not of this world, though more universal, seeing the Authority which he exercised was merely spiritual not temporal, seeing he would not take upon him to imprison, to put to death,
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or to divide inheritances, or to manage warres against the enemies of this people, they sleited him then as most part of the world have done his true Embassadors since.
or to divide inheritances, or to manage wars against the enemies of this people, they sleited him then as most part of the world have done his true ambassadors since.
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But did the Iewish Nation then take notice of the former constant fame throughout the East, concerning the great Lord of Lords which was then to arise out of Iury? or had they no apprehension of the signes of the time which did confirme,
But did the Jewish nation then take notice of the former constant fame throughout the East, Concerning the great Lord of lords which was then to arise out of Jury? or had they no apprehension of the Signs of the time which did confirm,
For out of this undoubted prenotion, that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies, they became so prone (as the event proves they were) to take armes,
For out of this undoubted prenotion, that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies, they became so prove (as the event Proves they were) to take arms,
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There was no man of greater might, or potency amongst them which did not take upon him to promise this peoples deliverance from the Roman yoke, with which the more they strugled, the sorer it crushed them;
There was no man of greater might, or potency among them which did not take upon him to promise this peoples deliverance from the Roman yoke, with which the more they struggled, the Sorer it crushed them;
The fore-sight of this pronenesse in great ones to promise salvation to this people, and the peoples promptnesse to believe them, did occasion our Saviour to give these admonitions to his Disciples, Beware of false Christs, Mat. 24. v. 4. Mark. 13. v. 6. Luk. 21. v. 6. which would arise in Iury before the destruction of Ierusalem, with such faire inticeing promises,
The foresight of this proneness in great ones to promise salvation to this people, and the peoples promptness to believe them, did occasion our Saviour to give these admonitions to his Disciples, Beware of false Christ, Mathew 24. v. 4. Mark. 13. v. 6. Luk. 21. v. 6. which would arise in Jury before the destruction of Ierusalem, with such fair enticing promises,
and pretences of deliverance, that if it had beene possible the very elect should have beene deceived by them, And no question but many of our Saviour's Disciples had followed these false Christs, unlesse their master the true Christ had expressely forewarned them to beware of them;
and pretences of deliverance, that if it had been possible the very elect should have been deceived by them, And no question but many of our Saviour's Disciples had followed these false Christ, unless their master the true christ had expressly forewarned them to beware of them;
or unlesse hee had instructed them that the victory which God had promised to give his people at this time over their enemies was not to bee purchased by strength of sword,
or unless he had instructed them that the victory which God had promised to give his people At this time over their enemies was not to be purchased by strength of sword,
And of these times wherein false Prophets, or false Christs did so prevaile with this people was that saying of our Saviour Iohn 5. 43. remarkably fulfilled.
And of these times wherein false prophets, or false Christ did so prevail with this people was that saying of our Saviour John 5. 43. remarkably fulfilled.
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The wisest amongst the Romans, and amongst the rest Tacitus, that great states-man, or polititian, observing the Iewes to have failed so fouly in their hopes of becoming Lords over the Nations by their expected King,
The Wisest among the Roman, and among the rest Tacitus, that great statesman, or politician, observing the Iewes to have failed so foully in their hope's of becoming lords over the nations by their expected King,
for having acknowledged the truth of the former prophecy which was so famous and so constantly received throughout the East, He would have it fufilled in Vespatian, in that hee was called out of Iudea unto the empire of Rome, that is (as they interpretit) to be Lord of the whole world.
for having acknowledged the truth of the former prophecy which was so famous and so constantly received throughout the East, He would have it fulfilled in Vespasian, in that he was called out of Iudea unto the empire of Room, that is (as they interpretit) to be Lord of the Whole world.
Tacitus addes some credit to Iosephus his report of the constant fame throughout the East, that Iudea should at that time bring forth the Lord of the whole world,
Tacitus adds Some credit to Iosephus his report of the constant fame throughout the East, that Iudea should At that time bring forth the Lord of the Whole world,
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and the esterne Nation had received concerning the King that was to arise out of Iudea unto Vespatian, making him and his sonnes of true and lawfull Emperours, false Christs.
and the esterne nation had received Concerning the King that was to arise out of Iudea unto Vespasian, making him and his Sons of true and lawful emperors, false Christ.
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the true Christ, the Lord of heaven and earth, and judge of quicke and dead, did exhibit these signes here mentioned in my text before the Romans had fully digested their triumphant feast,
the true christ, the Lord of heaven and earth, and judge of quick and dead, did exhibit these Signs Here mentioned in my text before the Romans had Fully digested their triumphant feast,
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and joy for the victory which they had gotten over the Iewish Nation, Italy and Rome it selfe became the stage whereon these fearefull spectacles were acted,
and joy for the victory which they had got over the Jewish nation, Italy and Room it self became the stage whereon these fearful spectacles were acted,
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Besides the destruction of the old world by water and of Sodome, and other foure cities by fire and brimstone, no history of the world doth mention any such strange calamities as issued from the burning of the mount Vesuevius in Campania which first hapened in the first,
Beside the destruction of the old world by water and of Sodom, and other foure cities by fire and brimstone, no history of the world does mention any such strange calamities as issued from the burning of the mount Vesuevius in Campania which First happened in the First,
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But that it begun first to burne in the dayes of Titus is cleere from the untimely death of Plyny the elder that great Naturalist, Who out of curiosity going to search the cause of it, was choaked to death with the smoake.
But that it begun First to burn in the days of Titus is clear from the untimely death of Plyny the elder that great Naturalist, Who out of curiosity going to search the cause of it, was choked to death with the smoke.
or new testament, then the fulfilling of this prophecy in my text is by Dio Cassius, a most judicious, and ingenious heathen writer, in the raigne of Titus.
or new Testament, then the fulfilling of this prophecy in my text is by Dio Cassius, a most judicious, and ingenious heathen writer, in the Reign of Titus.
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The suddaine earthquakes were so grievous that all that valley was sultring hot, and the tops of the mountaines sunke downe, under the grouud were noyses like thunder, answered with like bellowings above;
The sudden earthquakes were so grievous that all that valley was sultring hight, and the tops of the Mountains sunk down, under the ground were noises like thunder, answered with like bellowings above;
great stones leaped out of their places, as high as tops of hils, and after them issued abundance of fire and smoake, in so much that it darkned the ayre,
great stones leapt out of their places, as high as tops of hills, and After them issued abundance of fire and smoke, in so much that it darkened the air,
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Besides the large extent of this calamity through Aegypt, Syria, and Greece, and great part of Africa related by this Author and toucht upon in the first booke of Comments upon the Creed.
Beside the large extent of this calamity through Egypt, Syria, and Greece, and great part of Africa related by this Author and touched upon in the First book of Comments upon the Creed.
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page 49. &c. The latine reader may finde many other circumstances in other good writers, as in Procopius, Zonaras &c. faithfully collected by Maiolus tractatu de montibus. pag. 520. & 521.
page 49. etc. The latin reader may find many other Circumstances in other good writers, as in Procopius, Zonaras etc. faithfully collected by Maiolus tractatu de montibus. page. 520. & 521.
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or thought of the fulfilling of S. Iohn's prophecy Revelation the 8. Chap. v. 8. &c. As Dio Cassius had of the accomplishment of our Saviour in my text;
or Thought of the fulfilling of S. Iohn's prophecy Revelation the 8. Chap. v. 8. etc. As Dio Cassius had of the accomplishment of our Saviour in my text;
Cednenus, after a breife character of Phocas his ill favoured body and conditions, in which latter his consort did too well agree with him, tels us that in his time there was an inundation of all manner of mischiefes upon mankind,
Cednenus, After a brief character of Phocas his ill favoured body and conditions, in which latter his consort did too well agree with him, tells us that in his time there was an inundation of all manner of mischiefs upon mankind,
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These were strange signes of the time, and did portend the greatest alteration that ever befell Christian Churches by the erection of the two grand antichristian tyrannies, Lib. 1. comment. in Symbolum Apostolicum.
These were strange Signs of the time, and did portend the greatest alteration that ever befell Christian Churches by the erection of the two grand Antichristian Tyrannies, Lib. 1. comment. in Symbol Apostolicum.
All that I have for this present to adde unto my former observations, concerning the burning of Vesuvius is the admirable disposition of Gods providence in that he would not have the fulfilling of this prophecy in my text to be recorded by any Evangelist,
All that I have for this present to add unto my former observations, Concerning the burning of Vesuvius is the admirable disposition of God's providence in that he would not have the fulfilling of this prophecy in my text to be recorded by any Evangelist,
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as that the Evangelist, S. Iohn, who usually relates our Saviour's speeches more distinctly, and more at large then the other three Evangelists doth not so much as mention our Saviour's prophecies, either concerning the signes preceeding the destruction of Ierusalem, or these signes in my text, which were signes of his comming to judge the Nations.
as that the Evangelist, S. John, who usually relates our Saviour's Speeches more distinctly, and more At large then the other three Evangelists does not so much as mention our Saviour's prophecies, either Concerning the Signs preceding the destruction of Ierusalem, or these Signs in my text, which were Signs of his coming to judge the nations.
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for hee was alive in the dayes of Trajan the emperour, betwixt whose raigne and the raigne of Titus, in whose dayes these signes in my text were exhibited, Domitian, and Cocceius Nerva did successively raigne over the Romans. And it may be S. Iohn did purposely omit the Relation of our Saviours prophecies concerning these signes,
for he was alive in the days of Trajan the emperor, betwixt whose Reign and the Reign of Titus, in whose days these Signs in my text were exhibited, Domitian, and Cocceius Nerva did successively Reign over the Romans. And it may be S. John did purposely omit the Relation of our Saviors prophecies Concerning these Signs,
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or to the exceptions of the Iewes or heathen, than the relations of S. Matthew, Marke, or Luke were, seeing they all dyed before the destruction of Ierusalem. But did S. John know,
or to the exceptions of the Iewes or heathen, than the relations of S. Matthew, Mark, or Lycia were, seeing they all died before the destruction of Ierusalem. But did S. John know,
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or what presumptions have we to thinke he did know, that hee was to continue his pilgrimage here on earth untill this prophecy of my text were fulfilled, that is,
or what presumptions have we to think he did know, that he was to continue his pilgrimage Here on earth until this prophecy of my text were fulfilled, that is,
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and purpose to judge the world? This S. Iohn might know, or this he could not but know, from our Saviour's speeches to him and S. Peter, related by him Iohn. 21. v. 18. to the 23. Our Saviour had signified,
and purpose to judge the world? This S. John might know, or this he could not but know, from our Saviour's Speeches to him and S. Peter, related by him John. 21. v. 18. to the 23. Our Saviour had signified,
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or intimated to S. Peter, by what manner of death hee should glorifie God, and bid him follow him; the meaning is that he should be crucified, as our Saviour had beene.
or intimated to S. Peter, by what manner of death he should Glorify God, and bid him follow him; the meaning is that he should be Crucified, as our Saviour had been.
But Peter not content to know the manner of his own death, turned about, and seeing S. Iohn, saith to Iesus Lord, what shall this man doe? And Iesus said unto him,
But Peter not content to know the manner of his own death, turned about, and seeing S. John, Says to Iesus Lord, what shall this man do? And Iesus said unto him,
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if I will that he tarry till I come, what is that unto thee? The rest of the brethren, that is, of Christ's disciples made a false descant upon this sure ground;
if I will that he tarry till I come, what is that unto thee? The rest of the brothers, that is, of Christ's Disciples made a false descant upon this sure ground;
or as if they contained no such prediction, or prophecy concerning Iohn, as the former did concerning Peter. And there is a medium betweene the construction which the Disciples then made of our Saviours words,
or as if they contained no such prediction, or prophecy Concerning John, as the former did Concerning Peter. And there is a medium between the construction which the Disciples then made of our Saviors words,
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yet being proposed by way of interrogation, it is equivalent to this assertory, or affirmative, It is my will that hee should tarry till I come, doe not thou grudge at this but follow me:
yet being proposed by Way of interrogation, it is equivalent to this assertory, or affirmative, It is my will that he should tarry till I come, do not thou grudge At this but follow me:
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And if Iohn had beene to tarry on earth till that time, the consequence had beene true, hee should not have dyed but as S. Paul speakes, he should have beene changed.
And if John had been to tarry on earth till that time, the consequence had been true, he should not have died but as S. Paul speaks, he should have been changed.
But our Saviour speakes of his comming here mentioned in my text, of which comming S. Iohn, and others then living, were to bee witnesses, and spectators;
But our Saviour speaks of his coming Here mentioned in my text, of which coming S. John, and Others then living, were to be Witnesses, and spectators;
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And if any bee disposed to seeke after the signes of that day, these he must learne of S. Iohn in his revelation, who saw his first comming to judgement in such a sence and manner,
And if any be disposed to seek After the Signs of that day, these he must Learn of S. John in his Revelation, who saw his First coming to judgement in such a sense and manner,
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And indeed the only way by which wee can open the doore to him is by continuall knocking at the gate of mercy, that he would open that unto us, that hee would come unto us by his grace, by the sweet influence of his owne everlasting sacrifice, Lord heare us when we call upon thee,
And indeed the only Way by which we can open the door to him is by continual knocking At the gate of mercy, that he would open that unto us, that he would come unto us by his grace, by the sweet influence of his own everlasting sacrifice, Lord hear us when we call upon thee,
