HE had said in the words before, that the children of Israel shall abide many daies without a King and without a Prince, without a sacrifice and without an image or altar, and without an Ephod and without Teraphim.
HE had said in the words before, that the children of Israel shall abide many days without a King and without a Prince, without a sacrifice and without an image or altar, and without an Ephod and without Teraphim.
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Now when they shall have been for many years in such a state of helpless desolation, shall have no King under whose shadow they, their laws and rights might hope for shelter;
Now when they shall have been for many Years in such a state of helpless desolation, shall have no King under whose shadow they, their laws and rights might hope for shelter;
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nor yet the pageantry, the fallacy of these, no Teraphim for Ephods, nor Image for a God; the same destruction having seized these and their worshippers, the people and their Idols going into Captivity together,
nor yet the pageantry, the fallacy of these, no Teraphim for Ephods, nor Image for a God; the same destruction having seized these and their worshippers, the people and their Idols going into Captivity together,
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Now when the Prophet had denounc'd this state of Woe, which was to dwell with them so long as that their very expectations of deliverance should be dying, having continued threescore years and ten, a longer and more wearisome age of patience then life, he then proceeds to sweeten all by telling them of a return, and what things they shall doe in it; and they are three.
Now when the Prophet had denounced this state of Woe, which was to dwell with them so long as that their very Expectations of deliverance should be dying, having continued threescore Years and ten, a longer and more wearisome age of patience then life, he then proceeds to sweeten all by telling them of a return, and what things they shall do in it; and they Are three.
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for so the word is rendred NONLATINALPHABET Lev. 19. 31. and Ieremy repeating this c. 30. 9. words it, shall serve the Lord their God, and David their King:
for so the word is rendered Lev. 19. 31. and Ieremy repeating this c. 30. 9. words it, shall serve the Lord their God, and David their King:
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but also counsels and directions immediately from God what they were best to doe, the onely prudent and safe course according to the policies of heaven;
but also Counsels and directions immediately from God what they were best to do, the only prudent and safe course according to the policies of heaven;
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the direct view of these particulars in reference to that state of theirs is not an unconcerning prospect at this season, which is the Anniversary of an equal return;
the Direct view of these particulars in Referente to that state of theirs is not an unconcerning prospect At this season, which is the Anniversary of an equal return;
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or if any light do break out, 'tis but the kindlings of his anger: so he expresses, Deut. 31. 17. This people will forsake me and break my Covenant;
or if any Light do break out, it's but the kindlings of his anger: so he Expresses, Deuteronomy 31. 17. This people will forsake me and break my Covenant;
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and they shall be devoured, and many evils and troubles shall befall them, so that they will say in that day, Are not these evils come upon us because our God is not amongst us? This absence is onely another word for desolation: Be thou instructed, ô Ierusalem, saith God by Ieremy, c. 6. 8. lest my sould depart from thee,
and they shall be devoured, and many evils and Troubles shall befall them, so that they will say in that day, are not these evils come upon us Because our God is not among us? This absence is only Another word for desolation: Be thou instructed, o Ierusalem, Says God by Ieremy, c. 6. 8. lest my should depart from thee,
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Yea there is something beyond desolation, Hos. 9. 11, 12. As for Ephraim, their glory shall flee away like a bird from the birth and from the womb, and from the conception:
Yea there is something beyond desolation, Hos. 9. 11, 12. As for Ephraim, their glory shall flee away like a bird from the birth and from the womb, and from the conception:
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though they bring up their children, yet will I bereave them that there shall not be a man, NONLATINALPHABET yea wo also to them when I depart from them.
though they bring up their children, yet will I bereave them that there shall not be a man, yea woe also to them when I depart from them.
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and although we be covered with the shadow of death, if the light of his Countenance break in, we are in glory; and the brightness of that will soon damp and shine out the fiery trial. But if the Lord depart, then there is no redemption possible:
and although we be covered with the shadow of death, if the Light of his Countenance break in, we Are in glory; and the brightness of that will soon damp and shine out the fiery trial. But if the Lord depart, then there is no redemption possible:
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and no man did put on his Ornaments, Exod. 33. 4. Nay more, I shall not speak a contradiction if I shall say, that the most intimate presence of the Godhead does not supply God's absence;
and no man did put on his Ornament, Exod 33. 4. Nay more, I shall not speak a contradiction if I shall say, that the most intimate presence of the Godhead does not supply God's absence;
and such a small withdrawing of himself as may consist with being united hypostatically, was too much for him to bear who was Immanuel, when he complained God was not with him:
and such a small withdrawing of himself as may consist with being united hypostatically, was too much for him to bear who was Immanuel, when he complained God was not with him:
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He, who although he did beseech against his cup with fervencies that did breath out in heats of bloody sweat, with agonies of prayer; yet when he fell down under it, did chearfully submit to it, saying, Not my will, but thy will be done;
He, who although he did beseech against his cup with fervencies that did breath out in heats of bloody sweat, with agonies of prayer; yet when he fell down under it, did cheerfully submit to it, saying, Not my will, but thy will be done;
why hast thou forsaken me? His God could no more forsake him, then himself could be not himself: and yet the apprehension of that which could not be was even insufferable to him, to whom nothing could be insufferable.
why hast thou forsaken me? His God could no more forsake him, then himself could be not himself: and yet the apprehension of that which could not be was even insufferable to him, to whom nothing could be insufferable.
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but when Wickedness over-spreads a people, those deeds of darkness put out the light of his countenance. His hand although it be not shortned, yet it contracts and shuts it self, not onely to grasp and withhold his mercies from them, but to smite:
but when Wickedness overspreads a people, those Deeds of darkness put out the Light of his countenance. His hand although it be not shortened, yet it contracts and shuts it self, not only to grasp and withhold his Mercies from them, but to smite:
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The place appointed for these offices, the Sanctuary, he calls, we know, the tabernacle of meeting, that is, where he would meet his votaries, and hear and bless them;
The place appointed for these Offices, the Sanctuary, he calls, we know, the tabernacle of meeting, that is, where he would meet his votaries, and hear and bless them;
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he does suppose that God was then departed when they had left him no abiding place: and therefore he cries out, O God, wherefore art thou absent from us so long? Remember Sion where thou hast dwelt.
he does suppose that God was then departed when they had left him no abiding place: and Therefore he cries out, Oh God, Wherefore art thou absent from us so long? remember Sion where thou hast dwelled.
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it begins chap. 9. 3. And the glory of the God of Isreal (i.e. the shining cloud, the token of his presence in the Sanctuary,) went up from the Cherub whereupon he was, to the threshold of the House, as going out;
it begins chap. 9. 3. And the glory of the God of Israel (i.e. the shining cloud, the token of his presence in the Sanctuary,) went up from the Cherub whereupon he was, to the threshold of the House, as going out;
and do return, walk in his waies, the waies of his Commandments, and return also to his Church, and seek him in his house, fall low before his footstool, begge of him to meet in his tabernacle, renew his Worship, and all invitations of him to return into his dwelling-place. For sure as it is in vain to seek him but in his own waies, nor can we hope to meet him but in his Tabernacle of meeting; so also Scripture calls both these to seek the Lord, and promises to both the finding him. To the first, Deut. 4. 29, 30. If from thy tribulation thou shalt seek the Lord thy God, thou shalt find him,
and do return, walk in his ways, the ways of his commandments, and return also to his Church, and seek him in his house, fallen low before his footstool, beg of him to meet in his tabernacle, renew his Worship, and all invitations of him to return into his dwelling-place. For sure as it is in vain to seek him but in his own ways, nor can we hope to meet him but in his Tabernacle of meeting; so also Scripture calls both these to seek the Lord, and promises to both the finding him. To the First, Deuteronomy 4. 29, 30. If from thy tribulation thou shalt seek the Lord thy God, thou shalt find him,
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more then that which does make and does adorn my Crown, then that which furnishes all the necessities and all the pomps of Royalty. And for the other, Psal. 63. 1, 2. O God, thou art my God, early will I seek thee:
more then that which does make and does adorn my Crown, then that which furnishes all the necessities and all the pomps of Royalty. And for the other, Psalm 63. 1, 2. Oh God, thou art my God, early will I seek thee:
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His very words do seem to labour too, and he does seek expressions to tell us how he seeks. The hot fits of a thirsty palate that call so oft and so impetuously are in his soul; it hath a pious fever, which cannot be allay'd but by pouring out of his soul to God in the Temple, by breathing out its heats in his devotion offices. Nay more, he longs, hath that I know not whether appetite, or passion, which is not to be understood, but onely suffered; to which all the unreasonable violences which passion can be heated into, all the defaillances nature can be opprest into, are natural; it is the bodies Extasie. Now this he had towards the worship of the Sanctuary; his very flesh found rapture in those exercises,
His very words do seem to labour too, and he does seek expressions to tell us how he seeks. The hight fits of a thirsty palate that call so oft and so impetuously Are in his soul; it hath a pious fever, which cannot be allayed but by pouring out of his soul to God in the Temple, by breathing out its heats in his devotion Offices. Nay more, he longs, hath that I know not whither appetite, or passion, which is not to be understood, but only suffered; to which all the unreasonable violences which passion can be heated into, all the defaillances nature can be oppressed into, Are natural; it is the bodies Ecstasy. Now this he had towards the worship of the Sanctuary; his very Flesh found rapture in those exercises,
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and from the glories of a throne into a desert solitude, he found no other wants but of God's house; did mind, pant, and long after nothing else, did neither thirst for his necessities, nor long for his own Crown, but for the Tabernacle only.
and from the Glories of a throne into a desert solitude, he found no other Wants but of God's house; did mind, pant, and long After nothing Else, did neither thirst for his necessities, nor long for his own Crown, but for the Tabernacle only.
if by royal example and encouragements of vertue, and by discountenancing and chastising impiety, by doing as he did profess to doe Ps. 101. (that directory for a Court ) he could people his land with holy living, and his Temple with holy-Worship; he knew he should then have good Subjects, loyal to him and at peace with themselves.
if by royal Exampl and encouragements of virtue, and by discountenancing and chastising impiety, by doing as he did profess to do Ps. 101. (that directory for a Court) he could people his land with holy living, and his Temple with holy-Worship; he knew he should then have good Subject's, loyal to him and At peace with themselves.
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The Master of our Politicks discerned it too, and therefore does advise that the first and chiefest publick cares should be about things of Religion, that and the same profession of it being NONLATINALPHABET, the cement of Communities, and the very foundation of all legislative,
The Master of our Politics discerned it too, and Therefore does Advice that the First and chiefest public Cares should be about things of Religion, that and the same profession of it being, the cement of Communities, and the very Foundation of all legislative,
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and if at any time present advantage, or an expectation, or some passion do encline them to seek David their King; yet the appearance of a change of Interest, that expectation defeated, or a cross animosity will burst those bonds,
and if At any time present advantage, or an expectation, or Some passion do incline them to seek David their King; yet the appearance of a change of Interest, that expectation defeated, or a cross animosity will burst those bonds,
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and did remonstrate in good wishes, as some men do in prayers, c. 15. 3, 4) they were all drawn into rebellion against this David, and made him flie out of the land,
and did remonstrate in good wishes, as Some men do in Prayers, c. 15. 3, 4) they were all drawn into rebellion against this David, and made him fly out of the land,
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and became Subjects to that Absalom. When he was dead indeed they speak of bringing back the King, c. 19. 10. and when his own Iudah had done it, quarrell'd ver. 43. because that their advice was not first had:
and became Subject's to that Absalom. When he was dead indeed they speak of bringing back the King, c. 19. 10. and when his own Iudah had done it, quarreled for. 43. Because that their Advice was not First had:
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because he came not back upon their score, for they forsooth have ten parts in him, v. 43. and yet the next day every man of Israel went after him that said, We have no part in David, Sheba a man of Belial, ch. 20. 1. Thus no allegiance, no tie however sacred and divine will hold them who follow not upon God's score.
Because he Come not back upon their score, for they forsooth have ten parts in him, v. 43. and yet the next day every man of Israel went After him that said, We have no part in David, Sheba a man of Belial, changed. 20. 1. Thus no allegiance, no tie however sacred and divine will hold them who follow not upon God's score.
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Now the Lord to prevent divisions had provided so farre Uniformity in his worship, that he required a single Unity; and that it might be but in one manner, he let it be but in one place.
Now the Lord to prevent divisions had provided so Far Uniformity in his worship, that he required a single Unity; and that it might be but in one manner, he let it be but in one place.
And truly, when men once depart from Uniformity, what measures can they set themselves of changing? what shall confine or put shores to them? what principle can they proceed upon which shall engage them to stay any where? and why may not divisions be as infinite as mens phansies? And though,
And truly, when men once depart from Uniformity, what measures can they Set themselves of changing? what shall confine or put shores to them? what principle can they proceed upon which shall engage them to stay any where? and why may not divisions be as infinite as men's fancies? And though,
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when those are but in circumstantial things, those who are strong, and know them to be such, are no otherwise concerned to contend for them then on Authorities behalf, (to which every change is a Convulsion fitt, ) and on the account of decency,
when those Are but in circumstantial things, those who Are strong, and know them to be such, Are not otherwise concerned to contend for them then on Authorities behalf, (to which every change is a Convulsion fit,) and on the account of decency,
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yet when others do dogmatize, and put conscience in the not doing them, and stand at such a distance from them as to chuse Schisme, Disobedience, and Sedition rather,
yet when Others do dogmatize, and put conscience in the not doing them, and stand At such a distance from them as to choose Schism, Disobedience, and Sedition rather,
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If either of these many be God's punishment, for the sins of a land, I will not say that they who love the many Princes love the transgressions which God plagues so;
If either of these many be God's punishment, for the Sins of a land, I will not say that they who love the many Princes love the transgressions which God plagues so;
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but I will say, they who do chuse that which God calls his plague, that quarrel for his vengeance, and with great strife and hazard take his indignation by force, I can but pity them in their own options and enjoyments:
but I will say, they who do choose that which God calls his plague, that quarrel for his vengeance, and with great strife and hazard take his Indignation by force, I can but pity them in their own options and enjoyments:
For they could not otherwise truly and with all their heart seek God, except they did subject themselves to his Government to whom they did of right belong as Subjects.
For they could not otherwise truly and with all their heart seek God, except they did Subject themselves to his Government to whom they did of right belong as Subject's.
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And I shall adde that they who do forsake their King, will soon forsake their God. The Rabbines say it more severely of Israel, that they at once rejected three things, the Kingdome of the house of David,
And I shall add that they who do forsake their King, will soon forsake their God. The Rabbis say it more severely of Israel, that they At once rejected three things, the Kingdom of the house of David,
Moses was the first King in Ieshurun, and he was onely gone into the Mount for forty daies, and they set up a golden Calf; they make themselves a God if they want him whom the Lord makes so, as he does the Magistrate:
Moses was the First King in Jeshurun, and he was only gone into the Mount for forty days, and they Set up a golden Calf; they make themselves a God if they want him whom the Lord makes so, as he does the Magistrate:
if they have not a Prince, that NONLATINALPHABET, living Image of God, then they must have an Idol. When Moses his next successor was dead, we read that the man Micah had an house of Gods,
if they have not a Prince, that, living Image of God, then they must have an Idol. When Moses his next successor was dead, we read that the man micah had an house of God's,
and truly he might make his Priest who made his Deities. And the account of this is given, In those daies there was no King in Israel, Iud. 17. 5, 6. The very same is said ch. 18. 1. to preface the Idolatry of the Tribe of Dan. There was no heir of restraint, as it is worded ver. 7. It seems, to curb impiety is the Princes Inheritance, which till it be supprest, he hath not what he is heir to.
and truly he might make his Priest who made his Deities. And the account of this is given, In those days there was no King in Israel, Iud. 17. 5, 6. The very same is said changed. 18. 1. to preface the Idolatry of the Tribe of Dan. There was no heir of restraint, as it is worded for. 7. It seems, to curb impiety is the Princes Inheritance, which till it be suppressed, he hath not what he is heir to.
the other, besides 40000. slain of them who had a righteous cause, and whom God did bid fight, destroyed also a Tribe in Israel: these all sprang from the same occasion,
the other, beside 40000. slave of them who had a righteous cause, and whom God did bid fight, destroyed also a Tribe in Israel: these all sprang from the same occasion,
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for so the story closes it, In those daies there was no King in Israel, ch. 21. 25. Just upon this, when God in their necessities did raise them Iudges, that is, Kings, read all their story, you will find to almost every several Judge there did succeed a several Idolatry:
for so the story closes it, In those days there was no King in Israel, changed. 21. 25. Just upon this, when God in their necessities did raise them Judges, that is, Kings, read all their story, you will find to almost every several Judge there did succeed a several Idolatry:
Those 450. years being divided all betwixt their Princes and their Idols. After them Ieroboam, he that made the great secession of that people from their Prince, hath got no other character from God but this, the Man that did make Israel to sin, at once against God and against their King.
Those 450. Years being divided all betwixt their Princes and their Idols. After them Jeroboam, he that made the great secession of that people from their Prince, hath god no other character from God but this, the Man that did make Israel to since, At once against God and against their King.
Ezek. 4. 4, 5. the Lord does bid the Prophet lie on his left side 390. daies, to bear the iniquity of Israel according to the number of the years of their iniquity.
Ezekiel 4. 4, 5. the Lord does bid the Prophet lie on his left side 390. days, to bear the iniquity of Israel according to the number of the Years of their iniquity.
but their iniquity was not, it seems, that does outlive their State, so long as that God's Temple, that King's house did stand from which they did divide.
but their iniquity was not, it seems, that does outlive their State, so long as that God's Temple, that King's house did stand from which they did divide.
Mischief did not appear entail'd on Monarchy, as 'tis upon rebellion and having no King. It does appear their Kings were guards also to God and his Religion, the great defendors of his Faith and Worship. God and the Prince for the most part stood and fell together:
Mischief did not appear entailed on Monarchy, as it's upon rebellion and having no King. It does appear their Kings were guards also to God and his Religion, the great defendors of his Faith and Worship. God and the Prince for the most part stood and fell together:
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But why David their King? for could his Kingdome disappear and be to seek, of whom the Lord had said, I have sworn once by my Holiness, I will not fail David? Psal. 89. And his Throne therefore was as sure as God is holy. But yet the Lord had said to the people of Israel, If ye doe wickedly, ye shall be destroyed both you and your King.
But why David their King? for could his Kingdom disappear and be to seek, of whom the Lord had said, I have sworn once by my Holiness, I will not fail David? Psalm 89. And his Throne Therefore was as sure as God is holy. But yet the Lord had said to the people of Israel, If you do wickedly, you shall be destroyed both you and your King.
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National vices have all Treason in them, and every combination in such sins is a Conspiracy. If universal practice palliate them, we do not see their stain, it may be, think them slight;
National vices have all Treason in them, and every combination in such Sins is a conspiracy. If universal practice palliate them, we do not see their stain, it may be, think them slight;
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but their complexion is purple: Common blood is not deep enough to colour them, they die themselves in that that's sacred. Nay these do seem to spread contagion to God, as if they would not let the Lord be holy, nor suffer that to be which he swore by his holiness should be:
but their complexion is purple: Common blood is not deep enough to colour them, they die themselves in that that's sacred. Nay these do seem to spread contagion to God, as if they would not let the Lord be holy, nor suffer that to be which he swore by his holiness should be:
But how David their King, when 'twas Zorobabel? for with Theophylact and others I conclude he must be meant in the first literal importance of the words.
But how David their King, when 'twas Zerubbabel? for with Theophylact and Others I conclude he must be meant in the First literal importance of the words.
the other to deliver his people from Babel, and to repair a broken Nation and demolish'd Temple. And for this work God bids them seek David their King.
the other to deliver his people from Babel, and to repair a broken nation and demolished Temple. And for this work God bids them seek David their King.
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The waies from Babel to Ierusalem, from the Confusion of a people to a City that is at unity in it self, the City of God where he appears in perfect beauty, and where the throne of the house of David is, must be the first waies of David: in those he walk'd to Sion, and did invest his people in God's promises, the whole land of Canaan. In those Zorobabel brought them back to that land and Sion. And in these our Messiah leads us to Mount Sion that is above, to the celestial Ierusalem; does build an universal Church and heaven it self. And all that have the like to doe must walk in those first waies, fulfill that part of David, and must copy Christ. Such the repairers of great breaches must be:
The ways from Babel to Ierusalem, from the Confusion of a people to a city that is At unity in it self, the city of God where he appears in perfect beauty, and where the throne of the house of David is, must be the First ways of David: in those he walked to Sion, and did invest his people in God's promises, the Whole land of Canaan. In those Zerubbabel brought them back to that land and Sion. And in these our Messiah leads us to Mount Sion that is above, to the celestial Ierusalem; does built an universal Church and heaven it self. And all that have the like to do must walk in those First ways, fulfil that part of David, and must copy christ. Such the repairers of great Breaches must be:
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these are the waies to settle Thrones, the onely waies in which we may find the goodness of the Lord; which to fear is the third direction, and my last part.
these Are the ways to settle Thrones, the only ways in which we may find the Goodness of the Lord; which to Fear is the third direction, and my last part.
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3. That Israel who came but now out of the furnace should fear the Lord whose wrath did kindle it, whose justice they had found such a consuming fire as to make the Temple it self a Sacrifice, and the whole Nation a burnt-offering, is reasonable to expect:
3. That Israel who Come but now out of the furnace should Fear the Lord whose wrath did kindle it, whose Justice they had found such a consuming fire as to make the Temple it self a Sacrifice, and the Whole nation a Burnt-offering, is reasonable to expect:
and being tasted melts the heart, and causes dissolution of soul through swoons of complacency, that this should be received with dread and trembling, is most strange.
and being tasted melts the heart, and Causes dissolution of soul through swoons of complacency, that this should be received with dread and trembling, is most strange.
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as he saies, in those most comfortable attributes, the sight of which is beatifick Vision, Exod. 34. 6, &c. The Lord, the Lord God merciful and gracious, long-suffering,
as he Says, in those most comfortable attributes, the sighed of which is beatific Vision, Exod 34. 6, etc. The Lord, the Lord God merciful and gracious, long-suffering,
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if that which follows there be part of it, forgiving sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation;
if that which follows there be part of it, forgiving since, and that will by no means clear the guilty, visiting the iniquity of the Father's upon the children unto the third and fourth generation;
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To fear God's goodness therefore is to revere it, to entertain it with a pious astonishment, acknowledging themselves unworthy of the crums of it, especially not daring to provoke it by surfeting, or by presuming on it,
To Fear God's Goodness Therefore is to revere it, to entertain it with a pious astonishment, acknowledging themselves unworthy of the crumbs of it, especially not daring to provoke it by surfeiting, or by presuming on it,
or by abusing it to serve ill ends, or any other then God sent it for, those of piety and obedience: not to comply with which, is to defeat God's kindness, and the designs of it.
or by abusing it to serve ill ends, or any other then God sent it for, those of piety and Obedience: not to comply with which, is to defeat God's kindness, and the designs of it.
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His Holiness cannot behold iniquity, his Iustice speaks nothing but condemnation to guilt, his Power without kindness is but omnipotent destruction; but if we have his Goodness on our side, we have an Advocate in his own bosome that will bear up against the rest,
His Holiness cannot behold iniquity, his justice speaks nothing but condemnation to guilt, his Power without kindness is but omnipotent destruction; but if we have his goodness on our side, we have an Advocate in his own bosom that will bear up against the rest,
for his mercy is over all his attributes as well as works: but if this also be exasperated, and kindness grow severe, there is no refuge in the Lord, no shadow of him to take Sanctuary under;
for his mercy is over all his attributes as well as works: but if this also be exasperated, and kindness grow severe, there is no refuge in the Lord, no shadow of him to take Sanctuary under;
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for there is nothing to allay the anger of his Compassion and Bounty. This sure is the extremest terrour we are to dread, his kindness more then his severity and wrath;
for there is nothing to allay the anger of his Compassion and Bounty. This sure is the Extremest terror we Are to dread, his kindness more then his severity and wrath;
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and if the heats of love take fire and rise into indignation, 'tis unquenchable flame and everlasting burning. Therefore when God hath done all things that he can doe or they can wish,
and if the heats of love take fire and rise into Indignation, it's unquenchable flame and everlasting burning. Therefore when God hath done all things that he can do or they can wish,
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ty'd to our miseries so, that without perjury we could neither be without them, nor yet have them. As we had broke through all our sacred oaths to invade and usurp calamity and guilt,
tied to our misery's so, that without perjury we could neither be without them, nor yet have them. As we had broke through all our sacred Oaths to invade and usurp calamity and guilt,
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If this were not enough to make us be without a God too, then to drive him away we had defil'd his dwelling places to the ground, and by his ancient gists of remove he was certainly gone.
If this were not enough to make us be without a God too, then to drive him away we had defiled his Dwelling places to the ground, and by his ancient gists of remove he was Certainly gone.
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if the son of Man should have come, could he have found any faith in the land? Vertue was out of countenance and practice, while prosperous and happy Villany usurp'd its name,
if the son of Man should have come, could he have found any faith in the land? Virtue was out of countenance and practice, while prosperous and happy Villainy usurped its name,
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and all those guilts that make the last times perillous, Blasphemy, disobedience, truce-breakings and Treasons, Schisms and Rebellions, with all their dismal consequences and appendages, (for these are not single, personal crimes, these have a politick capacity ) all these did not onely walk in the dress of piety,
and all those guilts that make the last times perilous, Blasphemy, disobedience, truce-breakings and Treasons, Schisms and Rebellions, with all their dismal consequences and appendages, (for these Are not single, personal crimes, these have a politic capacity) all these did not only walk in the dress of piety,
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and under holy Masks, but were themselves the very form of Godliness, by which 'twas constituted and distinguished, the Signature of a party of Saints, the Constellation of their graces: And on the other side, the detestation of such hypocrisie made others Libertines and Atheists; while seeing men such holy counterfeits,
and under holy Masks, but were themselves the very from of Godliness, by which 'twas constituted and distinguished, the Signature of a party of Saints, the Constellation of their graces: And on the other side, the detestation of such hypocrisy made Others Libertines and Atheists; while seeing men such holy counterfeits,
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but it is plain we did seek David our King. And my heart is towards the Governours of Israel, that offer'd themselves willingly among the people: bless ye the Lord:
but it is plain we did seek David our King. And my heart is towards the Governors of Israel, that offered themselves willingly among the people: bless you the Lord:
May all the blessings which this was the birth-day of, all that my Text encloses, all the goodness of the Lord, be the sure portion of them and their Families;
May all the blessings which this was the birthday of, all that my Text encloses, all the Goodness of the Lord, be the sure portion of them and their Families;
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We sought him with the violent impatiences of necessitous and furious desires, and our eyes, that had even fail'd with looking for him, did even fail with looking on him, as impotent and as unsatisfied in our fruitions as expectations;
We sought him with the violent impatiences of necessitous and furious Desires, and our eyes, that had even failed with looking for him, did even fail with looking on him, as impotent and as unsatisfied in our fruitions as Expectations;
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he was as necessary to us as repentance, as without whom it was impossible for us to repent and return from those impieties to him, of usurping his rights, of exiling, of murthering him by wants, because we could not doe it by the Axe or Sword; without him 'twas impossible for us to give over the committing these;
he was as necessary to us as Repentance, as without whom it was impossible for us to Repent and return from those impieties to him, of usurping his rights, of exiling, of murdering him by Wants, Because we could not do it by the Axe or Sword; without him 'twas impossible for us to give over the committing these;
and the tears that did welcome him were one of our best lavers to wash off that blood that we had pull'd upon our selves. One endear'd also to us by God's most miraculous preservations of him for us:
and the tears that did welcome him were one of our best lavers to wash off that blood that we had pulled upon our selves. One endeared also to us by God's most miraculous preservations of him for us:
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We cannot look upon his life but as the issue of prodigious bounty, snatch'd by immediate Providence out of the gaping jaws of tyrannous, usurping, murtherous malice, merely to keep him for our needs, and for this day: One whom God had train'd up and manag'd for us, just as he did prepare David their King, at thirty years of age to take possession of that Crown which God had given him by Samuel about twelve years before;
We cannot look upon his life but as the issue of prodigious bounty, snatched by immediate Providence out of the gaping Jaws of tyrannous, usurping, murderous malice, merely to keep him for our needs, and for this day: One whom God had trained up and managed for us, just as he did prepare David their King, At thirty Years of age to take possession of that Crown which God had given him by Samuel about twelve Years before;
and in those years to prepare him for Canaan by a Wilderness, to harden him with discipline, that so the luxuries and the effeminacies of a Court might not emasculate and melt him;
and in those Years to prepare him for Canaan by a Wilderness, to harden him with discipline, that so the luxuries and the effeminacies of a Court might not emasculate and melt him;
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and by constraining him to dwell in Mesech, with Aliens to his Religion, to teach him to be constant to his own, and to love Sion. And hath he not prepared our David so for us? and we hope hath prepared for him too the first daies of David, having no Sheba in the Field,
and by constraining him to dwell in Mesech, with Aliens to his Religion, to teach him to be constant to his own, and to love Sion. And hath he not prepared our David so for us? and we hope hath prepared for him too the First days of David, having no Sheba in the Field,
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nor Achitophel in the Councel, nor an Abiathar in the Temple, not in that Temple which himself hath rais'd, God having made him instrument of that which he would not let David doe, building his house, and furnishing it with all its Offices, and making it fit for God to meet us in,
nor Ahithophel in the Council, nor an Abiathar in the Temple, not in that Temple which himself hath raised, God having made him Instrument of that which he would not let David do, building his house, and furnishing it with all its Offices, and making it fit for God to meet us in,
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But if God did look down from heaven then as he did Psal. 14. to see if any did understand and seek after God, should he not then have found it here as there? They are altogether gone out of the way;
But if God did look down from heaven then as he did Psalm 14. to see if any did understand and seek After God, should he not then have found it Here as there? They Are altogether gone out of the Way;
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their throat is an open sepulchre, with their tongues have they deceived, the poison of asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood:
their throat is an open Sepulchre, with their tongues have they deceived, the poison of asps is under their lips, their Mouth is full of cursing and bitterness, their feet Are swift to shed blood:
and, which is worse in these then them, they even then call upon God, as if they craved a blessing from the Lord upon that meal that did devour his people; and when they did seek God, they meant to find a prey. Yet where were any others that did seek him? or that do cleave to him now? The Schismatick does not seek God, who shuns the place where he appears, and meets, and dwells; nor does he cleave to God who tears himself off from the Lord's body.
and, which is Worse in these then them, they even then call upon God, as if they craved a blessing from the Lord upon that meal that did devour his people; and when they did seek God, they meant to find a prey. Yet where were any Others that did seek him? or that do cleave to him now? The Schismatic does not seek God, who shuns the place where he appears, and meets, and dwells; nor does he cleave to God who tears himself off from the Lord's body.
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do they seek God that are diverted by so many Saints and Angels? that terminate divinest Worship in a creature? or do they cleave to God, when their devotion embraceth stocks and stones? or did they seek God for the purpose of my Text, who did not seek David their King, but did apply themselves to several forein Princes, and to others which they hoped would set up their Golden calf? Incendiaries, that make fires and raise commotions, these are farre from God;
do they seek God that Are diverted by so many Saints and Angels? that terminate Divinest Worship in a creature? or do they cleave to God, when their devotion Embraceth stocks and stones? or did they seek God for the purpose of my Text, who did not seek David their King, but did apply themselves to several foreign Princes, and to Others which they hoped would Set up their Golden calf? Incendiaries, that make fires and raise commotions, these Are Far from God;
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If he at all dislik'd the former, it was upon reasons of burthen, or of pride, or Libertinisme: so much Religion though counterfeit was a reproach to him,
If he At all disliked the former, it was upon Reasons of burden, or of pride, or Libertinism: so much Religion though counterfeit was a reproach to him,
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These are so farre from seeking God, that God saies these did drive him out of Israel, Ezek. 9. 9. And then when that hath so long been the Wit, that 'tis now the Complexion of the Age,
These Are so Far from seeking God, that God Says these did drive him out of Israel, Ezekiel 9. 9. And then when that hath so long been the Wit, that it's now the Complexion of the Age,
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and they who thought fit to shew their not being hypocrites by license, and (to give it an easie word) by drollery in sacred things, have now made nothing to be sacred to them;
and they who Thought fit to show their not being Hypocrites by license, and (to give it an easy word) by drollery in sacred things, have now made nothing to be sacred to them;
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Now who would seek the living God among the dead? the Lord of life sure is not to be found in graves. Golgotha was a place to crucifie him in, not worship him:
Now who would seek the living God among the dead? the Lord of life sure is not to be found in graves. Golgotha was a place to crucify him in, not worship him:
he takes not in the air of funeral Vaults for incense; 'twas a Demoniack that us'd to be among the Tombs. The subtle, false and faithless men that walk in mazes, never shall meet God;
he Takes not in the air of funeral Vaults for incense; 'twas a Demoniac that used to be among the Tombs. The subtle, false and faithless men that walk in mazes, never shall meet God;
They that do climb as if they meant to find God on his own Throne, that follow Christ up to a pinnacle of the Temple, or to the top of that exceeding high Mount, whence they can overlook the glories of the World,
They that do climb as if they meant to find God on his own Throne, that follow christ up to a pinnacle of the Temple, or to the top of that exceeding high Mount, whence they can overlook the Glories of the World,
Nor is it possible to seek the Lord in the waies that lead to the strange Womans house, for her house is the way to hell, Solomon saies, (and he did know;) nay more, her steps take hold on hell, seise on those everlasting burnings which her foul heats kindle and begin. In a word, they that seek their own, that turn all merely to their advantage, they cannot seek God too, he will not be joynt God with Mammon. And then where are the men that sought him? that did retrive him to us? or with whom does he dwell? If he be not among us, we do in vain flatter our selves in our prosperity and peace, gawd it in all our bright appearances.
Nor is it possible to seek the Lord in the ways that led to the strange Woman's house, for her house is the Way to hell, Solomon Says, (and he did know;) nay more, her steps take hold on hell, seize on those everlasting burnings which her foul heats kindle and begin. In a word, they that seek their own, that turn all merely to their advantage, they cannot seek God too, he will not be joint God with Mammon. And then where Are the men that sought him? that did retrieve him to us? or with whom does he dwell? If he be not among us, we do in vain flatter our selves in our Prosperity and peace, gawd it in all our bright appearances.
and mounting in his strength chase away all the little receptacles and recesses of the night, not leave a cloud to shelter the least relicks of her darkness,
and mounting in his strength chase away all the little receptacles and Recesses of the night, not leave a cloud to shelter the least Relics of her darkness,
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So may prosperity it self, if the Lord and his blessing be not in it, raise that which will soon overcast and benight the most glorious condition of a Nation.
So may Prosperity it self, if the Lord and his blessing be not in it, raise that which will soon overcast and benight the most glorious condition of a nation.
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That wine which now makes your hearts glad, may prove like that which did commit the Centaures and the Lapithae, first kindle Lusts, then Warres, and at last onely fill a Cup of trembling and astonishment; and that oyle that does make you chearful countenances, may make your paths slippery, and nourish flames that will devour and ruine all.
That wine which now makes your hearts glad, may prove like that which did commit the Centaur's and the Lapithae, First kindle Lustiest, then Wars, and At last only fill a Cup of trembling and astonishment; and that oil that does make you cheerful countenances, may make your paths slippery, and nourish flames that will devour and ruin all.
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when with his straying he was wearied into impossibility of a return, has also sought, and found, and brought together us and our great Shepherd: for this is the Lord's doing,
when with his straying he was wearied into impossibility of a return, has also sought, and found, and brought together us and our great Shepherd: for this is the Lord's doing,
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and they whom it does not lead to repentance, do despise it, S. Paul saies, Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-sufferance, not knowing that the goodness of the Lord leads thee to repentance?
and they whom it does not led to Repentance, do despise it, S. Paul Says, Rom. 2. 4. Despisest thou the riches of his Goodness and forbearance and long-sufferance, not knowing that the Goodness of the Lord leads thee to Repentance?
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and made repent? Those whom it was directed to convince, and came on purpose to, to prove by their own onely argument they had of providential Miracles, they were not in the right,
and made Repent? Those whom it was directed to convince, and Come on purpose to, to prove by their own only argument they had of providential Miracles, they were not in the right,
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yet these chuse rather to deny their own conclusions, and resist God's goodness, then to be convinc'd and repent: for we have seen them as bold Martyrs to their Sin as ever any to Religion, signalize their resolv'd impenitence with chearful suffering,
yet these choose rather to deny their own conclusions, and resist God's Goodness, then to be convinced and Repent: for we have seen them as bold Martyrs to their since as ever any to Religion, signalise their resolved impenitence with cheerful suffering,
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Others that did not go so farre in condemnation nor guilt as they, and therefore think they have no reason to repent of that, do they repent of what they did contribute to it? Of those that lifted up their hands to swear and fight, how many are there that have made them fall,
Others that did not go so Far in condemnation nor guilt as they, and Therefore think they have no reason to Repent of that, do they Repent of what they did contribute to it? Of those that lifted up their hands to swear and fight, how many Are there that have made them fallen,
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why do not we repent of our Allegiance and Loyalty? if all that were well, what hath thy goodness done, ô Lord, that hath reverst it all? And for the rest, those that do not partake the plenties of thy goodness, murmure and repine at it;
why do not we Repent of our Allegiance and Loyalty? if all that were well, what hath thy Goodness done, o Lord, that hath reversed it all? And for the rest, those that do not partake the plenties of thy Goodness, murmur and repine At it;
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are discontent at having what they pray'd for, what they would have dy'd for: those that have been partakers of it, have turn'd it into wantonness, have made it furnish them for base unworthy practices.
Are discontent At having what they prayed for, what they would have died for: those that have been partakers of it, have turned it into wantonness, have made it furnish them for base unworthy practices.
Such as have not the generosity of vice, have not a noble, manly wickedness, are poltron sins; have made it raise a cry on the faithfullest party, the best Cause, and the purest Church in the World.
Such as have not the generosity of vice, have not a noble, manly wickedness, Are poltroon Sins; have made it raise a cry on the Faithfullest party, the best Cause, and the Purest Church in the World.
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and the face of things is so vicious in every order and degree and sexe, that — But the Confession is onely fit for Litanies, and we have need to make the burthen of ours be, Lord, give us some afflictions again, send out thy Indignation, for we do fear thy goodness, it hath almost undone us:
and the face of things is so vicious in every order and degree and sex, that — But the Confessi is only fit for Litanies, and we have need to make the burden of ours be, Lord, give us Some afflictions again, send out thy Indignation, for we do Fear thy Goodness, it hath almost undone us:
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and Origen does prove this very thing did harden Pharaoh 's heart, indulgence was his induration. Now induration is the being put in Hell upon the Earth: there is the same impenitence in both,
and Origen does prove this very thing did harden Pharaoh is heart, indulgence was his induration. Now induration is the being put in Hell upon the Earth: there is the same impenitence in both,
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and Iudgement is pronounc'd already on the hardned, and the life they lead is but the interval betwixt the Sentence and the Execution, and all their Sun-shine of Prosperity is but kindled brimstone, onely without the stench. And then to make the treasures of God's bounty be treasures of wrath to us, to make his kindness, his long-suffering, that is, S. Peter sayes, salvation, condemne us, his very goodness be hell to us!
and Judgement is pronounced already on the hardened, and the life they led is but the interval betwixt the Sentence and the Execution, and all their Sunshine of Prosperity is but kindled brimstone, only without the stench. And then to make the treasures of God's bounty be treasures of wrath to us, to make his kindness, his long-suffering, that is, S. Peter Says, salvation, condemn us, his very Goodness be hell to us!
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and it was great indeed, so perfectly miraculous in such strange and continued successes, resisting our contrivances and our sins too, overcoming all opposition of our vices and our own policies, that do not comport with it,
and it was great indeed, so perfectly miraculous in such strange and continued Successes, resisting our contrivances and our Sins too, overcoming all opposition of our vices and our own policies, that do not comport with it,
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as if it were the last blaze of the candle of the Lord when its light gasps, its flash of shine before it do goe out, the dying struggles and extreme efforts of goodness, to see if at the last any thing can be wrought by it.
as if it were the last blaze of the candle of the Lord when its Light gasps, its flash of shine before it do go out, the dying struggles and extreme efforts of Goodness, to see if At the last any thing can be wrought by it.
If we repent, God's gifts then are without repentance, but one of us must change: bring Piety and Vertue into countenance and fashion, and God will dwell among us.
If we Repent, God's Gifts then Are without Repentance, but one of us must change: bring Piety and Virtue into countenance and fashion, and God will dwell among us.
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and then we shall all reign with him who is the King of Kings, and who wash'd us in his blood to make us Kings and Priests to God and his Father, to whom be glory and dominion for ever. Amen. FINIS.
and then we shall all Reign with him who is the King of Kings, and who washed us in his blood to make us Kings and Priests to God and his Father, to whom be glory and dominion for ever. Amen. FINIS.
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