A warning for Israel in a sermon preached at Christ-Church, in Dublin, the 30. of October, 1625. By Henry Leslie, one of his Majesties chaplaines in ordinary.
And accordingly the Prophet Hosea in this 14. Chapter (which is a breviary, and compend of the whole prophecie) begins with a threatning in the former verse, Samaria shall become desolate; for shee hath rebelled against her God:
And accordingly the Prophet Hosea in this 14. Chapter (which is a breviary, and compend of the Whole prophecy) begins with a threatening in the former verse, Samaria shall become desolate; for she hath rebelled against her God:
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Where consider with me, first the exhortation it selfe, [ O Israel returne unto the Lord ] & then the arguments to inforce this exhortation, which are two; one taken from Gods mercy.
Where Consider with me, First the exhortation it self, [ Oh Israel return unto the Lord ] & then the Arguments to enforce this exhortation, which Are two; one taken from God's mercy.
The people exhorted, is Israel, whereby wee may understand, eyther the ten Tribes who made defection from the house of David, following after Ieroboam, against whom the judgement is denounced in the former verse: under the name of Samaria, because Samaria was the Metropolitan Citie of that kingdome:
The people exhorted, is Israel, whereby we may understand, either the ten Tribes who made defection from the house of David, following After Jeroboam, against whom the judgement is denounced in the former verse: under the name of Samaria, Because Samaria was the Metropolitan city of that Kingdom:
or else by Israel wee may understand that Israel which was in the land of Iudah ▪ for these two Tribes of Iudah and Benjamin are often called Israel by a Synecdoche. If by Israel we understand the tenne Tribes, against whom the judgement was threatned,
or Else by Israel we may understand that Israel which was in the land of Iudah ▪ for these two Tribes of Iudah and Benjamin Are often called Israel by a Synecdoche. If by Israel we understand the tenne Tribes, against whom the judgement was threatened,
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First, that Gods threatnings in Scripture are conditionall, for in the former verse, desolation is threatned against Israel, and yet heere he exhorts Israel to repentance, that so shee might prevent that desolation.
First, that God's threatenings in Scripture Are conditional, for in the former verse, desolation is threatened against Israel, and yet Here he exhorts Israel to Repentance, that so she might prevent that desolation.
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Hath he said, and shall he not doe it? Hath he spoken, and shall he not accomplish it? I am the Lord and change not; Mal. 3.6. My counsell shall stand, and my will shalbe done, Isa. 46.10.
Hath he said, and shall he not do it? Hath he spoken, and shall he not accomplish it? I am the Lord and change not; Malachi 3.6. My counsel shall stand, and my will shall done, Isaiah 46.10.
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Thus the condition sometimes is expressed, and alwaies is to be understood, according to that generall rule, Ierem. 18.7.8. So fortie dayes and Nineveh shall be destroyed, the condition is to be understood, except they repent.
Thus the condition sometime is expressed, and always is to be understood, according to that general Rule, Jeremiah 18.7.8. So fortie days and Nineveh shall be destroyed, the condition is to be understood, except they Repent.
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Samaria must become desolate, but first the Lord must send vnto them, and forewarne them by the mouth of a Prophet, of that desolation, exhorting them to prevent it by repentance;
Samaria must become desolate, but First the Lord must send unto them, and forewarn them by the Mouth of a Prophet, of that desolation, exhorting them to prevent it by Repentance;
Now, Shall I not visit for these things saith the Lord? Or shall not my soule be avenged on such a nation as this? Yea sure, hee must visit; If oppression and sactiledge;
Now, Shall I not visit for these things Says the Lord? Or shall not my soul be avenged on such a Nation as this? Yea sure, he must visit; If oppression and sactiledge;
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and safely without punishment, can draw downe the judgements of God upon a nation, then how shall it be possible for us to escape? Thus our sinnes give us warning of Gods judgements.
and safely without punishment, can draw down the Judgments of God upon a Nation, then how shall it be possible for us to escape? Thus our Sins give us warning of God's Judgments.
And Levit. 26. hee threatneth severall plagues against the transgressors of his law: first sickenesse, vers. 16. then famine: vers. 19.20. after that, destruction of their Cattle, vers. 22. and after that, the sword vers. 25. and lastly the pestilence ibid: And after each judgement he addeth;
And Levit. 26. he threatens several plagues against the transgressors of his law: First sickness, vers. 16. then famine: vers. 19.20. After that, destruction of their Cattle, vers. 22. and After that, the sword vers. 25. and lastly the pestilence Ibid: And After each judgement he adds;
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and unlesse we repent, he hath heavier judgements in store for us, he will even take his three stringed whippe in his hand, which will pierce our skinne, were it never so thicke.
and unless we Repent, he hath Heavier Judgments in store for us, he will even take his three stringed whip in his hand, which will pierce our skin, were it never so thick.
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This is the second warning Thirdly, there is yet a third, by the voyce of the Prophets, calling unto you, that unlesse yee repent, yee shall die in your sinnes.
This is the second warning Thirdly, there is yet a third, by the voice of the prophets, calling unto you, that unless ye Repent, ye shall die in your Sins.
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Yee know what charge God gave vnto Ezechiel, Sonne of man I have made thee a watchman unto the house of Israel: Ezech. 3 17. therefore heare the word at my mouth,
Ye know what charge God gave unto Ezechiel, Son of man I have made thee a watchman unto the house of Israel: Ezekiel 3 17. Therefore hear the word At my Mouth,
The same charge lyeth upon these whom God now hath made watchmen unto the house of Israel: for Chap. 33.2. the same dutie is required from ordinarie Ministers who receive their calling from men.
The same charge lies upon these whom God now hath made watchmen unto the house of Israel: for Chap. 33.2. the same duty is required from ordinary Ministers who receive their calling from men.
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then hee that will not be warned his bloud shall be upon his owne head, &c. But as in the dayes of Ieremie there were lying Prophets, that prophecied peace, when destruction was at hand;
then he that will not be warned his blood shall be upon his own head, etc. But as in the days of Ieremie there were lying prophets, that prophesied peace, when destruction was At hand;
saying, that God would breake the yoke of Nebuchadnezzar, within the space of two yeares, Ierem 8.11 and so heale the burt of the people with sweete wordes:
saying, that God would break the yoke of Nebuchadnezzar, within the Molle of two Years, Jeremiah 8.11 and so heal the burt of the people with sweet words:
So there are at this time that love to preach Placentia, and make Sermons, as the Poet did his fables, Populo ut placerent: Sowing pillowes under the elbowes of the wicked.
So there Are At this time that love to preach Placentia, and make Sermons, as the Poet did his fables, Populo ut placerent: Sowing pillows under the elbows of the wicked.
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And by the Prophet Isaiah, They say unto the Seers, see not; Isai. 39.10. and to the Prophets, prophecie not unto us right things, but speake flattering things unto us.
And by the Prophet Isaiah, They say unto the Seers, see not; Isaiah 39.10. and to the prophets, prophecy not unto us right things, but speak flattering things unto us.
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Although Zedekiah doesmite mee on the cheeke and Amaziah informe against mee to Ieroboam, and others diswade mee from prophecying at Bethel, because it is the Kings Court:
Although Zedekiah doesmite me on the cheek and Amaziah inform against me to Jeroboam, and Others dissuade me from prophesying At Bethel, Because it is the Kings Court:
and shew the people their sinnes, and forewarne them of Gods judgements, crying, Samaria shall be desolate, and therefore O Israel returne unto the Lord.
and show the people their Sins, and forewarn them of God's Judgments, crying, Samaria shall be desolate, and Therefore Oh Israel return unto the Lord.
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The wrath of God in a great measure hath seased upon our neighbor Nations, that they may take up the same lamentation that Ieremie did, The sword devoureth abroad, Lament. 1.20. and death is at home.
The wrath of God in a great measure hath seized upon our neighbour nations, that they may take up the same lamentation that Ieremie did, The sword devoureth abroad, Lament. 1.20. and death is At home.
Men women and Children, fall downe in the streeres, smitten, not with the sword of the Assirians, that were sent against Samaria, but by the sword of the destroying Angell, that slew the Assirians: in a word, there is nothing but desolation in her streetes, Rachel mourning for her children, & cannot be comforted. O Lord.
Men women and Children, fallen down in the streeres, smitten, not with the sword of the Assyrians, that were sent against Samaria, but by the sword of the destroying Angel, that slew the Assyrians: in a word, there is nothing but desolation in her streets, Rachel mourning for her children, & cannot be comforted. O Lord.
What have they deserved which wee have not? Were they more vile and abominable then wee? No, Thinke not that those eighteene upon whom the Tower of Siloam fell,
What have they deserved which we have not? Were they more vile and abominable then we? No, Think not that those eighteene upon whom the Tower of Siloam fell,
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What (I pray you) are the sinnes for which it hath pleased God to enter into judgement with our neighbour Nation? Is it the pride and prodigalitie of England? Is it their drunkennesse,
What (I pray you) Are the Sins for which it hath pleased God to enter into judgement with our neighbour nation? Is it the pride and prodigality of England? Is it their Drunkenness,
and gluttonie? Is it their luxurie and uncleannesse? Is it their oathes and oppression? Or finally, Is it their contempt of Gods word and formall hypocrisie? Looke upon your selves with unpartiall eyes,
and gluttony? Is it their luxury and uncleanness? Is it their Oaths and oppression? Or finally, Is it their contempt of God's word and formal hypocrisy? Look upon your selves with unpartial eyes,
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and yee will finde, that wee have justified our sister Samaria in all her abominations, that the Lord may justly take up against us the same complaint he doth against Iudah, Ierem. 3.8. Ierem. 3.8.
and ye will find, that we have justified our sister Samaria in all her abominations, that the Lord may justly take up against us the same complaint he does against Iudah, Jeremiah 3.8. Jeremiah 3.8.
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yet her treacherous sister Iudah feared not, but went and played the harlot also. What will follow hereupon, but as is Isai. 10.12. Shall I not, Isal. 10. 1•. as I have done unto Samaria and her Idoles, so doe to Ierusalem and her Idols? But let the Kingdome of England rather be Iudah, and this (where wee live) Samaria: and so the application will suite better.
yet her treacherous sister Iudah feared not, but went and played the harlot also. What will follow hereupon, but as is Isaiah 10.12. Shall I not, Isal 10. 1•. as I have done unto Samaria and her Idols, so do to Ierusalem and her Idols? But let the Kingdom of England rather be Iudah, and this (where we live) Samaria: and so the application will suit better.
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Samaria was farre more corrupt in Religion then Iudah, having onely a shew of truth, in Circumcision, Temple, Priest, Books of Moses: so is this Kingdome where we live.
Samaria was Far more corrupt in Religion then Iudah, having only a show of truth, in Circumcision, Temple, Priest, Books of Moses: so is this Kingdom where we live.
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Is there not in everie Towne, Village, and Corner of the Kingdome, a mount Gerizim, whereupon they bragge their Fathers to have worshipped? Is there not a succession of Priests sacrificing upon everie mountaine,
Is there not in every Town, Village, and Corner of the Kingdom, a mount Gerizim, whereupon they brag their Father's to have worshipped? Is there not a succession of Priests sacrificing upon every mountain,
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and holy Wels, of more worth (if yee will beleeve them) then Iacobs Well in Samaria? Besides, Samaria was a receptacle for all fugitive persons who were not suffered to live at Ierusalem, for strange wives,
and holy Wells, of more worth (if ye will believe them) then Iacobs Well in Samaria? Beside, Samaria was a receptacle for all fugitive Persons who were not suffered to live At Ierusalem, for strange wives,
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or for other crimes, for which cause their Temple was called Templum transgressorum: And what better is this of ours? Doe not all sort of malectors flie hither as unto a Citie of refuge, who dare not live at home, some for strange wives, some for bloud, some for thest, and the best for debt;
or for other crimes, for which cause their Temple was called Templum transgressorum: And what better is this of ours? Do not all sort of malectors fly hither as unto a city of refuge, who Dare not live At home, Some for strange wives, Some for blood, Some for Thest, and the best for debt;
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making this land a verie denne of theeves? Lastly, Iosephus reports that the Samaritanes, whensoever the Iewes were in prosperitie, would be accounted Iewes; but when the Iewes were oppressed by their enemies,
making this land a very den of thieves? Lastly, Iosephus reports that the Samaritans, whensoever the Iewes were in Prosperity, would be accounted Iewes; but when the Iewes were oppressed by their enemies,
who yet if the Assirians should come against us, would prove our most dangerous enemies? If the Pope have their hearts, the Spaniard will have their service.
who yet if the Assyrians should come against us, would prove our most dangerous enemies? If the Pope have their hearts, the Spaniard will have their service.
In all these respects may this Kingdome be called Samaria. Well then, Hath God begun to visit Iudah? What shall become of Samaria? and if judgement begin at Gods owne house What shall the end bee of them which obey not the Gospell? If this bee done to the greene Tree, What shall become of the drie wood? If God spare not the naturall branches,
In all these respects may this Kingdom be called Samaria. Well then, Hath God begun to visit Iudah? What shall become of Samaria? and if judgement begin At God's own house What shall the end be of them which obey not the Gospel? If this be done to the green Tree, What shall become of the dry wood? If God spare not the natural branches,
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How will he spare us who are but wilde Olives? Remember what God faith to the Iewes who sojourned in the land of Egypt, when Nebuchadnezzar had subdued Iudah, because they were not affected with the evill that was to come upon their mother nation, Ierem. Chap. 44. Yee have seene all the evill that I have brought upon Ierusalem,
How will he spare us who Are but wild Olive? remember what God faith to the Iewes who sojourned in the land of Egypt, when Nebuchadnezzar had subdued Iudah, Because they were not affected with the evil that was to come upon their mother Nation, Jeremiah Chap. 44. Ye have seen all the evil that I have brought upon Ierusalem,
and upon all the Cities of Iudah, how they are desolate because of their wickednesse — yet they (namely that remaine in the land of Egipt) are not humbled unto this day, 10 neyther have they feared — therefore thus saith the Lord of heastes, 11 I will set my face against you — and I will visit them that dvvell in the land of Egipt,
and upon all the Cities of Iudah, how they Are desolate Because of their wickedness — yet they (namely that remain in the land of Egypt) Are not humbled unto this day, 10 neither have they feared — Therefore thus Says the Lord of hests, 11 I will Set my face against you — and I will visit them that dwell in the land of Egypt,
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What remayneth then? But that God visit us, as hee hath done them? Therefore learne from the correction of your neighbours to returne unto the Lord in time,
What remaineth then? But that God visit us, as he hath done them? Therefore Learn from the correction of your neighbours to return unto the Lord in time,
The punishments of the Iewes, are our ensamples (saith the Apostle) to the intent that Wee should not lust after evill things, 1, Cor, 10, 6 as they also lusted.
The punishments of the Iewes, Are our ensamples (Says the Apostle) to the intent that we should not lust After evil things, 1, Cor, 10, 6 as they also lusted.
and therefore wee shall doe well, to get up as David did, and make hast to flie from the face of an angrie God, hiding our selves in the holes of that rocke CHRIST IESVS, who is a propitiation for our sinnes, Salomon saith, A prudent man seeth the plague and hideth himselfe.
and Therefore we shall do well, to get up as David did, and make haste to fly from the face of an angry God, hiding our selves in the holes of that rock CHRIST JESUS, who is a propitiation for our Sins, Solomon Says, A prudent man sees the plague and Hideth himself.
and he hideth himselfe, that is, he prevents it by repentance, hee makes his peace with God, he hides himselfe under the mantle of Christs righteousnesse;
and he Hideth himself, that is, he prevents it by Repentance, he makes his peace with God, he hides himself under the mantle of Christ righteousness;
hee gets the dore-postes of his heart to be sprinkled with the bloud of that immaculate Lambe, that so hee may bee safe from the hand of a destroying Angell in the day of the fiercenesse of Gods wrath.
he gets the door-posts of his heart to be sprinkled with the blood of that immaculate Lamb, that so he may be safe from the hand of a destroying Angel in the day of the fierceness of God's wrath.
God graunt unto us all this wisedome to foresee the plague, and hide our selves; for behold I give you warning, Samaria is become desolate, therefore let Israel returne.
God grant unto us all this Wisdom to foresee the plague, and hide our selves; for behold I give you warning, Samaria is become desolate, Therefore let Israel return.
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for sinne turnes and averts a mans soule from God, according to that of the Prophet, Your iniquities have separated betweene you, and your God: Isai. 5•. 2. and your sinnes have hid his face from you:
for sin turns and averts a men soul from God, according to that of the Prophet, Your iniquities have separated between you, and your God: Isaiah 5•. 2. and your Sins have hid his face from you:
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Heere (before I proceede any further) observe with mee, That humiliation goeth alwayes before grace, the sense and apprehension of our owne wandring from God, is the onely way and meanes to bring us to God. Notitia peccati, initium salutis.
Here (before I proceed any further) observe with me, That humiliation Goes always before grace, the sense and apprehension of our own wandering from God, is the only Way and means to bring us to God. Notitia peccati, Initium Salutis.
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for if Israel must returne to the Lord, then she must be possessed with an opinion of her owne wandring from the Lord, shee must see that shee hath gone astray,
for if Israel must return to the Lord, then she must be possessed with an opinion of her own wandering from the Lord, she must see that she hath gone astray,
For, How can a man frame himselfe to enter into a right course, till hee bee fully resolved and perswaded within himselfe, that hee hath beene mistaken in his former course of life? So the prodigall sonne (a true patterne of a penitent sinner) never seekes to his father, till that hee came to himselfe, then hee saw his error,
For, How can a man frame himself to enter into a right course, till he be Fully resolved and persuaded within himself, that he hath been mistaken in his former course of life? So the prodigal son (a true pattern of a penitent sinner) never seeks to his father, till that he Come to himself, then he saw his error,
and resolved to returne to his father. The Prophet Chap. 5.15. bringeth in God, coupling these two together, Till they acknowledge their offence; and seeke my face:
and resolved to return to his father. The Prophet Chap. 5.15. brings in God, coupling these two together, Till they acknowledge their offence; and seek my face:
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because wee must first acknowledge our offence, before wee can seeke Gods face, the full stomacke of a Pharisee will never thirst to drinke of the cup of salvation:
Because we must First acknowledge our offence, before we can seek God's face, the full stomach of a Pharisee will never thirst to drink of the cup of salvation:
Such are they whom he calleth lost, Matth. 15.24. Luke 19.10. I am sent but unto the lost sheepe, that is, unto such as are lost in their owne opinion:
Such Are they whom he calls lost, Matthew 15.24. Luke 19.10. I am sent but unto the lost sheep, that is, unto such as Are lost in their own opinion:
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It is onely those whom hee seeketh and saveth, as is well set forth in the Parables, of the lost Sheepe, lost Groate, and lost Childe, Such also are they who are called poore:
It is only those whom he seeks and Saveth, as is well Set forth in the Parables, of the lost Sheep, lost Groat, and lost Child, Such also Are they who Are called poor:
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Finally, If wee would have the God of mercie to shew mercie unto us, then first wee must be fatherlesse, that is, hopelesse and helpelesse in our selves.
Finally, If we would have the God of mercy to show mercy unto us, then First we must be fatherless, that is, hopeless and helpless in our selves.
how thou hast turned thy backe upon God, and art out of his favour? Then hast thou just cause to suspect thy selfe, that thou hast not yet entred at the straight gate, to walke towards the Lord;
how thou hast turned thy back upon God, and art out of his favour? Then hast thou just cause to suspect thy self, that thou hast not yet entered At the straight gate, to walk towards the Lord;
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for as there can be no birth without the paines of the travaile going before: so neyther any true cōversion, without some terrours of the Law, and straits of conscience.
for as there can be no birth without the pains of the travail going before: so neither any true conversion, without Some terrors of the Law, and straits of conscience.
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The Infant that hath beene layd onely nine Moneths, in the wombe of the mother, is not delivered without paine, suppose shee conceived it with pleasure:
The Infant that hath been laid only nine Months, in the womb of the mother, is not Delivered without pain, suppose she conceived it with pleasure:
there is the humbled soule, the wounded conscience, the contrite spirit, the broken heart, the mourning weede, the melting eye, the pale countenance, the voyce of lamentation;
there is the humbled soul, the wounded conscience, the contrite Spirit, the broken heart, the mourning weed, the melting eye, the pale countenance, the voice of lamentation;
Therefore doth God oftentimes call upon men to consider their wayes, to call their lives to account, that so they may see how farre their soule is averted from God.
Therefore does God oftentimes call upon men to Consider their ways, to call their lives to account, that so they may see how Far their soul is averted from God.
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As for the first wee must returne from our sinnes: This is expressed Isai 55.7. Let the wicked forsake his way in and the unrighteous his owne imaginations, and returne unto the Lord.
As for the First we must return from our Sins: This is expressed Isaiah 55.7. Let the wicked forsake his Way in and the unrighteous his own Imaginations, and return unto the Lord.
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First hee must bee cast downe with a deepe sight and sense of his sinne, saying with David, I agnize my sinne, Psal. 119.128. and am sorry for mine iniquite.
First he must be cast down with a deep sighed and sense of his sin, saying with David, I agnize my sin, Psalm 119.128. and am sorry for mine iniquity.
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nor have fellowship with the throne of iniquitie. Againe. To whom must wee turne? To the Lord, according to that Ierem. 4.1. O Israel, if thou returne, returne unto me, saith the Lord;
nor have fellowship with the throne of iniquity. Again. To whom must we turn? To the Lord, according to that Jeremiah 4.1. Oh Israel, if thou return, return unto me, Says the Lord;
wee must fixe our eye upon God, and make towards him with the foote, walking in the way of his Commandements, that all men may see that wee are not of this world,
we must fix our eye upon God, and make towards him with the foot, walking in the Way of his commandments, that all men may see that we Are not of this world,
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Every man ought to resolve as Ioshua; I and myne house will serve the Lord. And as David, I have sworne, and I will performe it, Aeh, 13 1•. Act, 11. 2•. that I will keepe thy righteous judgements.
Every man ought to resolve as Ioshua; I and mine house will serve the Lord. And as David, I have sworn, and I will perform it, Aeh, 13 1•. Act, 11. 2•. that I will keep thy righteous Judgments.
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This must bee his desire also, as it was Pauls, hee desired to live honestly. Hereunto Barnabas exhorted the Antiochians that with their heart they would cleave unto the Lord.
This must be his desire also, as it was Paul's, he desired to live honestly. Hereunto Barnabas exhorted the antiochians that with their heart they would cleave unto the Lord.
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And finally hereunto must wee indeavour our selves throughout the whole course of our life. So did the blessed Apostle Act. 24.16. Psal. 119.6. Herein I indeavour my selfe to have alway a cleare conscience towards God and towards Men.
And finally hereunto must we endeavour our selves throughout the Whole course of our life. So did the blessed Apostle Act. 24.16. Psalm 119.6. Herein I endeavour my self to have always a clear conscience towards God and towards Men.
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and with fasting, weeping, and mourning. Whence yee may observe foure properties of our conversion. First, wee must turne with the heart, therefore our conversion must be voluntarie:
and with fasting, weeping, and mourning. Whence ye may observe foure properties of our conversion. First, we must turn with the heart, Therefore our conversion must be voluntary:
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for as in Scripture the Phrases of a double heart, 1 Chron. 12.33. a devided heart, Hos. 10.2. A heart and a heart, Psal. 12. a are used to signifie hypocrisie:
for as in Scripture the Phrases of a double heart, 1 Chronicles 12.33. a divided heart, Hos. 10.2. A heart and a heart, Psalm 12. a Are used to signify hypocrisy:
But Ierem. 3.10. The Lord accuseth his people for want of this sinceritie, Her rebellious sister Iudah, hath not returned unto me with her whole heart, but faynedly.
But Jeremiah 3.10. The Lord Accuseth his people for want of this sincerity, Her rebellious sister Iudah, hath not returned unto me with her Whole heart, but fainedly.
It is said of Iehu, that he did not walke in the Law of the Lord, with his whole heart, for why? Albeit hee obeyed God in some things, cutting off the house of Achab, Yet hee departed not from the sinne of Ieroboam, 2. King. 10.31.
It is said of Iehu, that he did not walk in the Law of the Lord, with his Whole heart, for why? Albeit he obeyed God in Some things, cutting off the house of Ahab, Yet he departed not from the sin of Jeroboam, 2. King. 10.31.
but also with fasting, weeping, and mourning: therefore our conversion must not be inward onely; but it must bee expressed outwardly in these things, wherein consists the practise of humiliation,
but also with fasting, weeping, and mourning: Therefore our conversion must not be inward only; but it must be expressed outwardly in these things, wherein consists the practice of humiliation,
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namely, fasting, &c. And that especially in the time of any great affliction, such as this was when the Prophet Ioel had foretold the people of the comming of the Chaldeans. Esther when shee heard of the intended destruction of the Iewes, appointed a fast.
namely, fasting, etc. And that especially in the time of any great affliction, such as this was when the Prophet Joel had foretold the people of the coming of the Chaldeans. Esther when she herd of the intended destruction of the Iewes, appointed a fast.
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Godly Nehemiah being placed in the honourable service of Artashashte, was not so much comforted at his owne good estate, as grieved at the desolation of Ierusalem: Decay of Religion and increase of Idolatrie, made Elijah wearie of his life:
Godly Nehemiah being placed in the honourable service of Artaxerxes, was not so much comforted At his own good estate, as grieved At the desolation of Ierusalem: Decay of Religion and increase of Idolatry, made Elijah weary of his life:
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and yee will finde that it is time to Hang up our Harpes upon the Willowes, and (as the Prophet cals us) to blow the Trumpet in Sion, and to sanctifie a fast:
and ye will find that it is time to Hang up our Harps upon the Willows, and (as the Prophet calls us) to blow the Trumpet in Sion, and to sanctify a fast:
The Scripture everie where hath disabled us, pronouncing a man by nature to be the Childe of wrath, Ephes. 2.3. A transoressor from the wombe, Isai. 48.8. Dead in sinnes and trespasses, Ephes. 2.1. Coloss. 2.13.
The Scripture every where hath disabled us, pronouncing a man by nature to be the Child of wrath, Ephesians 2.3. A transoressor from the womb, Isaiah 48.8. Dead in Sins and Trespasses, Ephesians 2.1. Coloss. 2.13.
For our minde is darke, Ephes. 5.8. Not perceiving the things of the spirit, 1. Cor. 2, 14. Our will perverse, Gen. 6.5. Ierem. 17.9. The affections rebellious, Tit. 3.3. Rom. 3.12.
For our mind is dark, Ephesians 5.8. Not perceiving the things of the Spirit, 1. Cor. 2, 14. Our will perverse, Gen. 6.5. Jeremiah 17.9. The affections rebellious, Tit. 3.3. Rom. 3.12.
So is repentance, 2. Tim. 2.25. So is the knowledge of heavenly mysteries, Matth. 13.11. In a word, every thing that is good in us, is from Gods speciall grace, For wee are not sufficient of our selves to thinke any thing as of our selves:
So is Repentance, 2. Tim. 2.25. So is the knowledge of heavenly Mysteres, Matthew 13.11. In a word, every thing that is good in us, is from God's special grace, For we Are not sufficient of our selves to think any thing as of our selves:
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but our sufficiencie is of God, 2. Corinth 3.5. It is God that worketh in you both to will and to doe, Phil. 2.13. For who maketh thee to differ from another? And what hast thou, that thou didst not receive? 1. Cor. 4.7.
but our sufficiency is of God, 2. Corinth 3.5. It is God that works in you both to will and to do, Philip 2.13. For who makes thee to differ from Another? And what hast thou, that thou didst not receive? 1. Cor. 4.7.
but it is not thy selfe that hath made this separation, by the right use of thy owne free will, embracing that grace, which was equally offered unto them:
but it is not thy self that hath made this separation, by the right use of thy own free will, embracing that grace, which was equally offered unto them:
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but also Hee powres upon us the spirit of grace, Zach. 12.10. Hee sheds on us abundantly the holy spirit, Tit. 3.6. He workes powerfully in us, Ephes-3.
but also He Powers upon us the Spirit of grace, Zach 12.10. He sheds on us abundantly the holy Spirit, Tit. 3.6. He works powerfully in us, Ephes-3.
vers. 20. So 2. Thes. 1.11. Hee is said to worke faith with power, and Ephes. 1.19. It is called the exceeding greatnesse of his power, and the working of his mightie power;
vers. 20. So 2. Thebes 1.11. He is said to work faith with power, and Ephesians 1.19. It is called the exceeding greatness of his power, and the working of his mighty power;
for all that the father giveth mee, shall come to mee, saith CHRIST, Iohn 6.37. It is also called a boring of the care, Psal. 40.6. An opening of the heart, Act. 16.14. The Circumcision of the heart, Deut. 30.6. And further to signifie not onely Gods powerfull working in our conversion;
for all that the father gives me, shall come to me, Says CHRIST, John 6.37. It is also called a boring of the care, Psalm 40.6. an opening of the heart, Act. 16.14. The Circumcision of the heart, Deuteronomy 30.6. And further to signify not only God's powerful working in our conversion;
but also our owne inabilitie to bring any helpe to this worke, it is called a new creation, a regeneration, a vivification and resurrection from the dead.
but also our own inability to bring any help to this work, it is called a new creation, a regeneration, a vivification and resurrection from the dead.
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In the covenant of Grace, God requires faith and repentance, and wee are as unable to performe that Wherein then is the difference? Even in this, that the first covenant had no such power annexed to it, to worke in us, that which it required from us;
In the Covenant of Grace, God requires faith and Repentance, and we Are as unable to perform that Wherein then is the difference? Even in this, that the First Covenant had no such power annexed to it, to work in us, that which it required from us;
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But then (will a Papist say) To what purpose are these exhortations? Doth God commaund us that which is impossible? And are his admonitions in vaine? I answer.
But then (will a Papist say) To what purpose Are these exhortations? Does God command us that which is impossible? And Are his admonitions in vain? I answer.
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First, God commaunds us many things which are impossible, not absolutely, but as the Apostle speaketh, In asmuch as the Law is weake, because of the flesh:
First, God commands us many things which Are impossible, not absolutely, but as the Apostle speaks, In as as the Law is weak, Because of the Flesh:
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Thirdly, these exhortations serve to humble us with a sight of our owne inabilitie, and also to direct us what things wee are to aske of God by prayer:
Thirdly, these exhortations serve to humble us with a sighed of our own inability, and also to Direct us what things we Are to ask of God by prayer:
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this must make mee goe out of my selfe, and flie unto the throne of Grace, crying (with the Spouse of CHRIST) Draw mee, and I will runne after thee, Cant. 1.3.
this must make me go out of my self, and fly unto the throne of Grace, crying (with the Spouse of CHRIST) Draw me, and I will run After thee, Cant 1.3.
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and (with Ephraim) Convert mee, and I shalbe converted, and with David) create in me a cleane heart, and with the Disciples, Lord increase our faith; and with that holy Father, Domine, da, quod jubes,
and (with Ephraim) Convert me, and I shall converted, and with David) create in me a clean heart, and with the Disciples, Lord increase our faith; and with that holy Father, Domine, da, quod jubes,
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then, acti agimus, Wee are no longer passive, but coworkers with God, After I was converted, I repented (saith Ephraim ) Hence as our conversion is ascribed to God,
then, acti agimus, we Are no longer passive, but coworkers with God, After I was converted, I repented (Says Ephraim) Hence as our conversion is ascribed to God,
Thirdly, unto the Lord, hee is IEHOVAH, the fountaine of all goodnesse, that hath right unto thee by creation, by redemption, by covenant, by many other obligations: therefore returne unto him.
Thirdly, unto the Lord, he is JEHOVAH, the fountain of all Goodness, that hath right unto thee by creation, by redemption, by Covenant, by many other obligations: Therefore return unto him.
In the Latin, it is, Multus ad ignoscendum: Whereupon (saith Bernard. ) In hoc multo, nihil deest, ubi est omnipotens misericordia, & misericors omnipotentia:
In the Latin, it is, Multus ad ignoscendum: Whereupon (Says Bernard.) In hoc Much, nihil deest, ubi est omnipotens misericordia, & misericors Omnipotentia:
And Ierem. 3. There bee many the like exhortations, all upon this ground, vers. 12. Thou disobedient Israel returne, and I will not let my wrath fall upon you for I am mercifull,
And Jeremiah 3. There be many the like exhortations, all upon this ground, vers. 12. Thou disobedient Israel return, and I will not let my wrath fallen upon you for I am merciful,
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but the due knowledge and consideration of the unspeakeable riches of Gods mercie: The remembrance of his fathers house, made the heart of the prodigall to relent;
but the due knowledge and consideration of the unspeakable riches of God's mercy: The remembrance of his Father's house, made the heart of the prodigal to relent;
So will the consideration of Gods mercies worke upon our heart, if once our hearts be inflamed with the sense of Gods love towards us, Oh then the working of our bowels! the stirring of our affections!
So will the consideration of God's Mercies work upon our heart, if once our hearts be inflamed with the sense of God's love towards us, O then the working of our bowels! the stirring of our affections!
and a sight of Gods face reconciled to them in IESVS CHRIST, How doe they seeke after that mercie with a longing desire? Out of the deepes with David, and out of the belly of Hell with Ionas, they call upon God.
and a sighed of God's face reconciled to them in JESUS CHRIST, How do they seek After that mercy with a longing desire? Out of the deeps with David, and out of the belly of Hell with Ionas, they call upon God.
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and these converts that sought for ease of him that pricked them, Men and brethren what shall wee doe? So that there is nothing in God so forceable to drive a man to repentace,
and these converts that sought for ease of him that pricked them, Men and brothers what shall we do? So that there is nothing in God so forceable to drive a man to Repentance,
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as in that place of Salomon, The just man falleth seven times a day: so heere it signifieth affliction, Thou hast fallen, namely into danger and destruction; thou art afflicted, therefore returne.
as in that place of Solomon, The just man falls seven times a day: so Here it signifies affliction, Thou hast fallen, namely into danger and destruction; thou art afflicted, Therefore return.
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for affliction is a most effectuall meanes to make our hearts relent and resolve into the teares of unsayned repentance, according to that of Elihu, God openeth the eares of men by their corrections, which hee had sealed, that hee might cause man to turne away from his purpose.
for affliction is a most effectual means to make our hearts relent and resolve into the tears of unsayned Repentance, according to that of Elihu, God Openeth the ears of men by their corrections, which he had sealed, that he might cause man to turn away from his purpose.
For, though in their prosperitie (as the Lord himselfe observeth) They turned their backe yet in their trouble; Ierem, 2, 27, they said; Arise and helpe us.
For, though in their Prosperity (as the Lord himself observeth) They turned their back yet in their trouble; Jeremiah, 2, 27, they said; Arise and help us.
This is observed also by the Prophet Isaiah, Psalm 78, 34. Lord in trouble have they visited thee, they powred out a prayer when thy chastisment was upon them.
This is observed also by the Prophet Isaiah, Psalm 78, 34. Lord in trouble have they visited thee, they poured out a prayer when thy chastisement was upon them.
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Yea (speaking of the manifold kindes of miserie wherewith the faithfull are exercised) hee maketh this the foote of his song, Then they cried unto the Lord in their trouble, Psalm, 81, 7, Psalm, 107, 6, and hee delivered them.
Yea (speaking of the manifold Kinds of misery wherewith the faithful Are exercised) he makes this the foot of his song, Then they cried unto the Lord in their trouble, Psalm, 81, 7, Psalm, 107, 6, and he Delivered them.
and this is the last meanes which God ordinarily useth to convert obstinate sinners: when nothing can prevaile with us, then doth hee visite our iniquities with the rod, and our sinnes with scourges;
and this is the last means which God ordinarily uses to convert obstinate Sinners: when nothing can prevail with us, then does he visit our iniquities with the rod, and our Sins with scourges;
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and hee is so confident that this will drive vs to repentance, that in the fift Chapter of this prophesie, vers. 15. (having threatened to withdraw all the testimonies of his love,
and he is so confident that this will drive us to Repentance, that in the fift Chapter of this prophesy, vers. 15. (having threatened to withdraw all the testimonies of his love,
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yee shall understand, that afflictions being considered in their owne nature, are the fruites of sinne, the evils of punishment, the testimonies of Gods wrath, the curses of the Law,
ye shall understand, that afflictions being considered in their own nature, Are the fruits of sin, the evils of punishment, the testimonies of God's wrath, the curses of the Law,
Therefore when afflictions follow their kinde, they bring forth nothing but evill fruite, such as impatiencie, malice against the instruments, murmuring against God, the use of unlawfull meanes, and finally dispaire,
Therefore when afflictions follow their kind, they bring forth nothing but evil fruit, such as impatiency, malice against the Instruments, murmuring against God, the use of unlawful means, and finally despair,
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hee causeth this birth and fruite of sinne to kill the mother that brought it forth, this temporarie punishment to become a fatherly chastisment, whereby wee are preserved from the everlasting punishment of hels fire;
he Causes this birth and fruit of sin to kill the mother that brought it forth, this temporary punishment to become a fatherly chastisement, whereby we Are preserved from the everlasting punishment of hels fire;
and these curses of the Law, and flashes of hell, to become Evangelicall blessings, and an ordinarie way whereby wee may travell toward his heavenly kingdome.
and these curses of the Law, and flashes of hell, to become Evangelical blessings, and an ordinary Way whereby we may travel towards his heavenly Kingdom.
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for there is not a greater enemie to our profitting by afflictions, then that senselesse indolencie, whereby men are not affected with Gods judgements,
for there is not a greater enemy to our profiting by afflictions, then that senseless indolency, whereby men Are not affected with God's Judgments,
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This is another lett that hindereth many from profitting by afflictions, even their blindnesse, whereby they ascribe all their calamities wholy to secondarie causes,
This is Another let that hindereth many from profiting by afflictions, even their blindness, whereby they ascribe all their calamities wholly to secondary Causes,
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I say, If wee have fallen, we may accuse our iniquities which is the deserving cause of all our afflictions The Apostle tels us, that by sinne death entred into the world, and if it had not beene for sinne, death (whereby wee are to understand every thing that is penall and huttfull to the creature) could never have found an entrie.
I say, If we have fallen, we may accuse our iniquities which is the deserving cause of all our afflictions The Apostle tells us, that by sin death entered into the world, and if it had not been for sin, death (whereby we Are to understand every thing that is penal and huttfull to the creature) could never have found an entry.
Prouerb, 13, 21, Salomon maketh affliction to bee (as it were) the shadow of sinne which doth alway attend it, Affliction followeth sinners, and as our fals convince us to have committed iniquitie;
Proverb, 13, 21, Solomon makes affliction to be (as it were) the shadow of sin which does always attend it, Affliction follows Sinners, and as our falls convince us to have committed iniquity;
for God in his mercie forgiveth sinnes not finished, or at least hee tolerateth them, till they come to perfection, that the sinner may bee without all excuse:
for God in his mercy forgiveth Sins not finished, or At least he tolerateth them, till they come to perfection, that the sinner may be without all excuse:
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as hee sheweth himselfe, Amos 1.3. For three transgressions of Damascus, and for foure, I will not turne away the punishment thereof, &c. As if hee had said,
as he shows himself, Amos 1.3. For three transgressions of Damascus, and for foure, I will not turn away the punishment thereof, etc. As if he had said,
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This is another lett that hindereth many from profitting by afflictions, even their blindnesse, whereby they ascribe all their calamities wholy to secondarie causes,
This is Another let that hindereth many from profiting by afflictions, even their blindness, whereby they ascribe all their calamities wholly to secondary Causes,
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I say, If wee have fallen, we may accuse our iniquities which is the deserving cause of all our afflictionss ▪ The Apostle tels us, that by sinne death entred into the world, and if it had not beene for sinne, death (whereby wee are to understand every thing that is penall and huttfull to the creature) could never have found an entrie.
I say, If we have fallen, we may accuse our iniquities which is the deserving cause of all our afflictionss ▪ The Apostle tells us, that by sin death entered into the world, and if it had not been for sin, death (whereby we Are to understand every thing that is penal and huttfull to the creature) could never have found an entry.
Prouerb, 13, 21, Salomon maketh affliction to bee (as it were) the shadow of sinne which doth alway attend it, Affliction followeth sinners, and as our fals convince us to have committed iniquitie;
Proverb, 13, 21, Solomon makes affliction to be (as it were) the shadow of sin which does always attend it, Affliction follows Sinners, and as our falls convince us to have committed iniquity;
for God in his mercie forgiveth sinnes not finished, or at least hee tolerateth them, till they come to perfection, that the sinner may bee without all excuse:
for God in his mercy forgiveth Sins not finished, or At least he tolerateth them, till they come to perfection, that the sinner may be without all excuse:
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but they have sinned often, To three transgressions, they have added foure, they have threshed Gilead, with threshing instruments of Iron, and for so many transgressions I will not turne away their punishment.
but they have sinned often, To three transgressions, they have added foure, they have threshed Gilead, with threshing Instruments of Iron, and for so many transgressions I will not turn away their punishment.
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but hee hath threatened a fall to iniquitie, and according to his threatening, hath hee executed his wrath upon impenitent sinners ▪ When the earth was filled with violence, then God sent the floud upon the olde world.
but he hath threatened a fallen to iniquity, and according to his threatening, hath he executed his wrath upon impenitent Sinners ▪ When the earth was filled with violence, then God sent the flood upon the old world.
Goe and enquire, what is become of those famous Churches planted by the Apostles, of Corinth, Ephesus, Galatia, &c. Are they not fallen by their iniquitie? What is become of Gods owne people, the Iewes? They are fallen,
Go and inquire, what is become of those famous Churches planted by the Apostles, of Corinth, Ephesus, Galatia, etc. are they not fallen by their iniquity? What is become of God's own people, the Iewes? They Are fallen,
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How will hee spare us? I may say unto you (as the Lord doth to Idumea ) Behold they whose judgement was not to drinke of the cup, (that is, they that were mine owne people,
How will he spare us? I may say unto you (as the Lord does to Idumea) Behold they whose judgement was not to drink of the cup, (that is, they that were mine own people,
for this is expressed as a cause of their destruction: They execute no judgement, Ierem. 5.28. But (as Isaiah speaketh) Their Princes were rebellious and companions of theeves;
for this is expressed as a cause of their destruction: They execute no judgement, Jeremiah 5.28. But (as Isaiah speaks) Their Princes were rebellious and Sodales of thieves;
For the Lord sent unto them all his servants the Prophets, rising up earely, and saying, Ierem. 35.15. returne now every man from his evill way, and amend your workes:
For the Lord sent unto them all his Servants the prophets, rising up early, and saying, Jeremiah 35.15. return now every man from his evil Way, and amend your works:
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— but they would not incline their eare, nor obey; and thereupon came their fall: for it followeth in the Text. vers. 17. Therefore thus saith the Lord of hostes,
— but they would not incline their ear, nor obey; and thereupon Come their fallen: for it follows in the Text. vers. 17. Therefore thus Says the Lord of hosts,
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In the cleargie, ignorance, lazinesse, and covetousnesse: In tradesmen, fraude and deceite: In every corner Idolatrie, robberie, and shedding of bloud:
In the Clergy, ignorance, laziness, and covetousness: In Tradesmen, fraud and deceit: In every corner Idolatry, robbery, and shedding of blood:
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and What house is free from adulterie, drunkennesse, and swearing? Next, doe but consider whether these (and many moe sinnes) bee committed safely, without punishment.
and What house is free from adultery, Drunkenness, and swearing? Next, do but Consider whither these (and many more Sins) be committed safely, without punishment.
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pride, swearing, drunkennesse, and gluttonie, are commendable because common, as Salvianus complayned in his time, In hoc scelus res devoluta, ut nisi quis malus fuerit, salvus esse non possit.
pride, swearing, Drunkenness, and gluttony, Are commendable Because Common, as Salvianus complained in his time, In hoc scelus Rest devoluta, ut nisi quis malus fuerit, Salvus esse non possit.
and fall away more and more, hardening out hearts against all admonitions? How then can wee escape a fall? Yea, have wee not fallen alreadie? Consider but the estate of the reformed Churches,
and fallen away more and more, hardening out hearts against all admonitions? How then can we escape a fallen? Yea, have we not fallen already? Consider but the estate of the reformed Churches,
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yet How hath the Lord humbled them, and made them to fall before their enemies? The reason hereof wee finde in that speech of Azariah the Prophet, to King Asa, The Lord is with you, while yee are with him:
yet How hath the Lord humbled them, and made them to fallen before their enemies? The reason hereof we find in that speech of Azariah the Prophet, to King Asa, The Lord is with you, while ye Are with him:
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and have rebelled, therefore thou hast not spared. Thus hath God made us to fall: but unlesse wee returne unto him, there is yet a greater fall to come.
and have rebelled, Therefore thou hast not spared. Thus hath God made us to fallen: but unless we return unto him, there is yet a greater fallen to come.
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Who can tell if God will turne & repent and turne away from his fierce wrath, that wee perish not? Yea, I can tell, that if wee repent, hee will turne away his wrath;
Who can tell if God will turn & Repent and turn away from his fierce wrath, that we perish not? Yea, I can tell, that if we Repent, he will turn away his wrath;
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