The new-cured criple's caveat, or, England's duty for the miraculous mercy of the King's and kingdomes restauration in a sermon preached before the honourable society of Grays Inn, upon the 29. of May, our anniversary thanksgiving / by Rich. Meggott ...
PHysitians meet not with more diseases in the body, than Divines do in the soul of man. Are their Patients troubled with burning feavours? ours are with boyling lusts too:
PHysitians meet not with more diseases in the body, than Divines do in the soul of man. are their Patients troubled with burning favours? ours Are with boiling Lustiest too:
so are ours to fowle apostacy. In a word, have theirs Consumptions? ours have envy: have theirs the Tympany? ours have Pride: are theirs subject to death? ours are to damning. Hence it is that as our blessed Saviour is styled by St. Peter the Bishop of our souls, (1 Pet. 2. and the last) so he calleth himself the Physitian ( Mat. 9.12) A Physitian indeed he was, according to Socrates 's raised wish, NONLATINALPHABET, that cured both flesh and Spirit.
so Are ours to fowl apostasy. In a word, have theirs Consumptions? ours have envy: have theirs the Tympany? ours have Pride: Are theirs Subject to death? ours Are to damning. Hence it is that as our blessed Saviour is styled by Saint Peter the Bishop of our Souls, (1 Pet. 2. and the last) so he calls himself the physician (Mathew 9.12) A physician indeed he was, according to Socrates is raised wish,, that cured both Flesh and Spirit.
you have the ingredients he useth in it, in the words I have now read, NONLATINALPHABET, Behold thou art made whole, sin no, more least a worse thing come unto thee.
you have the ingredients he uses in it, in the words I have now read,, Behold thou art made Whole, sin no, more lest a Worse thing come unto thee.
The words were calculated (you see) for another, but may very well serve for our Meridian: they were spoken many hundred years a goe, yet are very pertinent to the businesse of this day. They were delivered at first to a man newly recovered, and what fitter to be repeated to a people lately delivered? He Christ pronounced them to, was one that had been decripit for eight and thirty years; and you I am now rehearsing them to, have you not for eighteen years been more than almost in as lame a posture? Our Saviour that by his power had restored this man from his impotence before, endeavoureth by his councell to draw him to penitence here;
The words were calculated (you see) for Another, but may very well serve for our Meridian: they were spoken many hundred Years a go, yet Are very pertinent to the business of this day. They were Delivered At First to a man newly recovered, and what fitter to be repeated to a people lately Delivered? He christ pronounced them to, was one that had been decripit for eight and thirty Years; and you I am now rehearsing them to, have you not for eighteen Years been more than almost in as lame a posture? Our Saviour that by his power had restored this man from his impotence before, endeavoureth by his council to draw him to penitence Here;
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what fitter addresse can I now make to you than with the same Memento, to presse you to your duties, behold you are made whole, sin no more, &c. In which words, you may be pleased plainly to take notice;
what fitter address can I now make to you than with the same Memento, to press you to your duties, behold you Are made Whole, sin no more, etc. In which words, you may be pleased plainly to take notice;
1. Of an intimation of a sin that might be committed. 2. The commemoration of a mercy that had been received. 3. The Admonition of a duty that was to be performed. 4. A Commination of fury that otherwise would be inflicted.
1. Of an intimation of a since that might be committed. 2. The commemoration of a mercy that had been received. 3. The Admonition of a duty that was to be performed. 4. A Commination of fury that otherwise would be inflicted.
The intimation is pious. The Commemoration gracious. The Admonition serious. The Commination grievous. The intimation of the sin suspected, you have in that word behold. The Commemoration of the mercy received in those words, thou art made whole. The Admonition of the duty to be performed in those, sin no more. The Commination of the fury that might be inflicted in those, least a worse thing come unto thee.
The intimation is pious. The Commemoration gracious. The Admonition serious. The Commination grievous. The intimation of the since suspected, you have in that word behold. The Commemoration of the mercy received in those words, thou art made Whole. The Admonition of the duty to be performed in those, sin no more. The Commination of the fury that might be inflicted in those, least a Worse thing come unto thee.
of each whereof distinctly and doubly: First in their absolute consideration as they lie in the Text, and then in their relative, as they may be a looking glass for us. I begin with the absolute consideration of the text,
of each whereof distinctly and doubly: First in their absolute consideration as they lie in the Text, and then in their relative, as they may be a looking glass for us. I begin with the absolute consideration of the text,
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How is it possible he should forget the misery of eight and thirty years in so short a space as eight and thirty hours? What is he as lame in his memory as he was in his limbs, that this is so soon repeated to him?
How is it possible he should forget the misery of eight and thirty Years in so short a Molle as eight and thirty hours? What is he as lame in his memory as he was in his limbs, that this is so soon repeated to him?
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that Manasses which signifies forgetfulnesse, is the brother of Ephraim which signifieth fruitfulnesse: and the Eremite that telleth his Nicholaus of the three Mysticall Monsters which would alwayes be assaulting him, maketh this to march in the front (primam nomino oblivionem) an unthankfull heedlesnesse of what God doth for us:
that Manasses which signifies forgetfulness, is the brother of Ephraim which signifies fruitfulness: and the Eremite that Telleth his Nicholas of the three Mystical Monsters which would always be assaulting him, makes this to march in the front (primam nomino oblivionem) an unthankful heedlesnesse of what God does for us:
to prevent this here Cynthius aurem vellit, he hath this seasonable item, Behold; be not stupid, regardlesse, insensible, I expect you should be mindful off, affected with, thankful for this unexpected mercy that is befaln you.
to prevent this Here Cynthius Ear vellit, he hath this seasonable item, Behold; be not stupid, regardless, insensible, I expect you should be mindful off, affected with, thankful for this unexpected mercy that is befallen you.
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And well may he call for this from all of us, when he hath showred down blessings upon us to behold them: this is, A Natural. An Aequal. A Facile returne to him.
And well may he call for this from all of us, when he hath showered down blessings upon us to behold them: this is, A Natural. an Aequal. A Facile return to him.
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The Oxe knoweth his owner, and the Asse his master Crib, and shall we come short of these? Agellius 's Lyon that three years after fawned upon the Slave that cured him;
The Ox Knoweth his owner, and the Ass his master Crib, and shall we come short of these? Agellius is lion that three Years After fawned upon the Slave that cured him;
Philarchus 's Aspe that killed her young one for biting the childe of the Aegyptian who bred her, were enough to rise up in judgment against us and condemn us. Besides, Secondly, It is equall.
Philarchus is Asp that killed her young one for biting the child of the Egyptian who bred her, were enough to rise up in judgement against us and condemn us. Beside, Secondly, It is equal.
and is it not fit (think you) we should take notice of those which our God conferreth on us? Canan thinketh no name so fit for his son as Mahalaleel, qui quoties filium nominaret, toties, quasi dicecet Hallulujah said a learned interpreter, because as often as he named him, he would be minded to bless God for him.
and is it not fit (think you) we should take notice of those which our God conferreth on us? Canaan Thinketh no name so fit for his son as Mahalaleel, qui How often Son nominaret, Twice, quasi dicecet Hallulujah said a learned interpreter, Because as often as he nam him, he would be minded to bless God for him.
The Heathen had learned so much divinity, when they had escaped any danger, recovered any loss, gained any victory, pictis tabellis in templis deorum appensis, &c. Saith Mercurialis de regymnesticâ, to paint the story of it,
The Heathen had learned so much divinity, when they had escaped any danger, recovered any loss, gained any victory, pictis tabellis in templis Gods appensis, etc. Says Mercurialis de regymnesticâ, to paint the story of it,
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himself turneth Historiographer, that as the NONLATINALPHABET had their tabulae post naufragium, so he hath his scriptura post valetudinem. Isaiah 38.9. you see it is but equall in the thoughts of all men; yea which may sway more.
himself turns Historiographer, that as the had their tabulae post Shipwreck, so he hath his Scripture post valetudinem. Isaiah 38.9. you see it is but equal in the thoughts of all men; yea which may sway more.
Thirdly, It is facile. Had it been some great thing, should we not have done it? But when he stoopeth so, low who would offer to deny him? If we could have what we want from men at this price, what a peniworth should we reckon it? No, there the Market riseth. The Physitian when he visiteth his Patient, is scarce contented if he have nothing but thanks from him;
Thirdly, It is facile. Had it been Some great thing, should we not have done it? But when he stoopeth so, low who would offer to deny him? If we could have what we want from men At this price, what a pennyworth should we reckon it? No, there the Market Riseth. The physician when he Visiteth his Patient, is scarce contented if he have nothing but thanks from him;
the Lawyer scarce heartily pleadeth a Cause where the Client feeth him with a handfull of thanks only, the Trades-man will not part with his Commodities where he meeteth with a chapman that biddeth nothing but thanks;
the Lawyer scarce heartily pleads a Cause where the Client feeth him with a handful of thanks only, the Tradesman will not part with his Commodities where he meeteth with a chapman that bids nothing but thanks;
And this is that we are this day met together for: The Apostle telleth us in the 2. of Tim. 3.2. that in the last dayes as some would be traytors, some heady, some high-minded, some disobedient to Parents; so some would be unthankfull;
And this is that we Are this day met together for: The Apostle Telleth us in the 2. of Tim. 3.2. that in the last days as Some would be Traitors, Some heady, Some High-minded, Some disobedient to Parents; so Some would be unthankful;
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when we omit it, let us mingle our thanks-giving with these three ingredients to perfume and sweeten it. Let it be Universal. Proportionable. Suitable.
when we omit it, let us mingle our thanksgiving with these three ingredients to perfume and sweeten it. Let it be Universal. Proportionable. Suitable.
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Of course solemnly before meat and after we give God thanks; but (alas!) how many thousands of other mercies escape us with no observance? Here I may allude to that passage of our Saviour concerning the Leapers ( Luke 17.17.) Were there not ten cleansed? but where are the nine? Have not you millions of mercies and blessings? what is become of them, that there are not found for which men give glory to God save this one? How many have we that are much more worth than a meales meat? Doest thou not prise thy Health higher? Thy Estate higher? Thy Liberty higher? Thy Peace, higher? Thy Relations higher? Where, O where is our thankfullnesse for these? Every one deserveth an Ecce, a behold to be set on them; let it be universall. And then,
Of course solemnly before meat and After we give God thanks; but (alas!) how many thousands of other Mercies escape us with no observance? Here I may allude to that passage of our Saviour Concerning the Leapers (Lycia 17.17.) Were there not ten cleansed? but where Are the nine? Have not you millions of Mercies and blessings? what is become of them, that there Are not found for which men give glory to God save this one? How many have we that Are much more worth than a meals meat? Dost thou not prize thy Health higher? Thy Estate higher? Thy Liberty higher? Thy Peace, higher? Thy Relations higher? Where, Oh where is our thankfulness for these? Every one deserveth an Ecce, a behold to be Set on them; let it be universal. And then,
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whether shall I send you? Truly, I may to the Caterpillar, Lice, and Locust, the Pestilent Vermine that of late was crept into every place (like the Plagues of Aegypt, not sparing the Kings Bed-chamber ) and over-run the Kingdomes;
whither shall I send you? Truly, I may to the Caterpillar, Lice, and Locust, the Pestilent Vermin that of late was crept into every place (like the Plagues of Egypt, not sparing the Kings Bedchamber) and overrun the Kingdoms;
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look upon them in the day of their usurpation, 'tis easy to remember how they defiled the Holy places with their assemblings, commanded unwelcome dayes to be Celebrated, drawled out audacious Hallelujahs to heaven,
look upon them in the day of their usurpation, it's easy to Remember how they defiled the Holy places with their assemblings, commanded unwelcome days to be Celebrated, drawled out audacious Hallelujahs to heaven,
for every prosperous villany. Did they dare to doe this for ruining three Kingdomes? and shall we dare to do otherwise for the preserving them? Did they in their way seem to give God thanks (I annually) for overthrowing a King! and shall not we for the restoring him? Did they proclaim thanksgiving for wasting a Church, and shall not we for settling it, — pudet haec opprobia nobis Vel dici potuisse, &c. 3. Let it be suitable thanks;
for every prosperous villainy. Did they Dare to do this for ruining three Kingdoms? and shall we Dare to do otherwise for the preserving them? Did they in their Way seem to give God thanks (I annually) for overthrowing a King! and shall not we for the restoring him? Did they proclaim thanksgiving for wasting a Church, and shall not we for settling it, — It is shameful haec opprobia nobis Vel dici potuisse, etc. 3. Let it be suitable thanks;
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Jesus findeth him in the Temple, NONLATINALPHABET &c. He was in a proper place for a thankful man to be in, not in the Market, not in the Court, not in the Field, but in the Temple: O how many are there among us that are glad, who doe not give thanks! glad of this dayes work (the redemption that God hath wrought for our Israel, in turning again our captivity) who except the miserably infatuated or interested are not? But (O!) how sadly do we expresse it!
jesus finds him in the Temple, etc. He was in a proper place for a thankful man to be in, not in the Market, not in the Court, not in the Field, but in the Temple: Oh how many Are there among us that Are glad, who do not give thanks! glad of this days work (the redemption that God hath wrought for our Israel, in turning again our captivity) who except the miserably infatuated or interested Are not? But (OH!) how sadly do we express it!
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but how few, how few comparatively, in the Closet, or with him in the Text, in the Temple praising and glorifying the great and Gracious Author of it? God hath given us (my beloved) that which we would have. O let us now give him that which he would have. The greatnesse of the mercy every way deserveth it;
but how few, how few comparatively, in the Closet, or with him in the Text, in the Temple praising and glorifying the great and Gracious Author of it? God hath given us (my Beloved) that which we would have. Oh let us now give him that which he would have. The greatness of the mercy every Way deserveth it;
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The second Particular of the Text, from the intimation of the sin, we are apt to run into ingratitude and unthankfulnesse, to the Commemoration of the benefit which hath been received, Thou art made whole.
The second Particular of the Text, from the intimation of the since, we Are apt to run into ingratitude and unthankfulness, to the Commemoration of the benefit which hath been received, Thou art made Whole.
Thou? Who? Thou who wert eight and thirty years decrepit, Thou who hast layn so long at the Poole, Thou who wert so unlikely ever to recover, Thou art made whole.
Thou? Who? Thou who Wertenberg eight and thirty Years decrepit, Thou who hast lain so long At the Pool, Thou who Wertenberg so unlikely ever to recover, Thou art made Whole.
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That of the Tragaedian is true of all his proceedings towards men: NONLATINALPHABET. As he many times keepeth silence at the wickeds sins, and doth not punish them;
That of the Tragedian is true of all his proceedings towards men:. As he many times Keepeth silence At the wickeds Sins, and does not Punish them;
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He is many times long in bestowing that mercy, which he doth intend to bestow at last. He intended to deliver his people out of the Bondage of Aegypt, yet you know he stayed foure hundred and thirty years.
He is many times long in bestowing that mercy, which he does intend to bestow At last. He intended to deliver his people out of the Bondage of Egypt, yet you know he stayed foure hundred and thirty Years.
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It was once (I read) a custome among the Persians when their Emperour dyed, to continue three dayes without any Governour at all, that there being no NONLATINALPHABET no heire of restraint, as the Holy Ghost hath stiled the Magistrate, but every man doing what was good in his own eyes, the tyred people might with one consent and lip the more passionately welcome the Prince that did succeed him.
It was once (I read) a custom among the Persians when their Emperor died, to continue three days without any Governor At all, that there being no no heir of restraint, as the Holy Ghost hath styled the Magistrate, but every man doing what was good in his own eyes, the tired people might with one consent and lip the more passionately welcome the Prince that did succeed him.
Such a method the Almighty maketh use of, to make us fast for some time from a mercy that we may have the better stomach to it next time it is set before us.
Such a method the Almighty makes use of, to make us fast for Some time from a mercy that we may have the better stomach to it next time it is Set before us.
we have sadly seen the truth of it, when a sweet natured Prince, and sweet tempered laws could not (they had so much of them) be brooked any longer or got down with men;
we have sadly seen the truth of it, when a sweet natured Prince, and sweet tempered laws could not (they had so much of them) be brooked any longer or god down with men;
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but when the devouring voider had took away these from the table, though the Butchers, Cooks and Scullions of the new or rather no model'd State, were still serving up one Hot-potch or another to stop the mouths of the people;
but when the devouring voider had took away these from the table, though the Butchers, Cooks and Scullions of the new or rather not modeled State, were still serving up one Hot-potch or Another to stop the mouths of the people;
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how quickly did they spit out that trash and trumpery, it serving only for sowre sauce to procure them a fresh appetite to their wholesome old provisions; and that is one end of God in not present healing of our distempers,
how quickly did they spit out that trash and trumpery, it serving only for sour sauce to procure them a fresh appetite to their wholesome old provisions; and that is one end of God in not present healing of our distempers,
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and sending us our blessings as soon as we misse them, that we may have the more mind to them. 2ly. Another reason may be to manifest his power, the more Chronick diseases are hard to cure, when as they that are taken at first are soon helped; tis easie to pluck up a new set slip; but how fast doth the grown Tree stand? Tunc poterat manibus summâ tellure revelli;
and sending us our blessings as soon as we miss them, that we may have the more mind to them. 2ly. another reason may be to manifest his power, the more Chronic diseases Are hard to cure, when as they that Are taken At First Are soon helped; this easy to pluck up a new Set slip; but how fast does the grown Tree stand? Tunc poterat manibus summâ tellure revelli;
Now God delighteth to act so as himself may have most glory; then to do things when they appear most difficult. He that will stay while probabilities vanish, hopes sink, things look desperate, and then NONLATINALPHABET, himself will appear from above, when none can come in for partners, or claim a share with him;
Now God delights to act so as himself may have most glory; then to do things when they appear most difficult. He that will stay while probabilities vanish, hope's sink, things look desperate, and then, himself will appear from above, when none can come in for partners, or claim a share with him;
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then it would have been said, it was their policy and contrivance. God suffereth many of them to be taken away and murdered; and when there was no likelihood,
then it would have been said, it was their policy and contrivance. God suffers many of them to be taken away and murdered; and when there was no likelihood,
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As he will shew his power in effecting it; so he will show his wisdome in timing it. He could have brought Israel out of Aegypt with eleven dayes easy travelling;
As he will show his power in effecting it; so he will show his Wisdom in timing it. He could have brought Israel out of Egypt with eleven days easy traveling;
When the enemies of it are most impudent and hardned, when her Children are most penitent and awakened. In the first of these, I am sure, came our deliverance, when the rampant Ʋsurpers said of all that concerned things Sacred, rase it, rase it, even to the foundation thereof;
When the enemies of it Are most impudent and hardened, when her Children Are most penitent and awakened. In the First of these, I am sure, Come our deliverance, when the rampant Ʋsurpers said of all that concerned things Sacred, raze it, raze it, even to the Foundation thereof;
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And O that the loosenesse and lowdnesse, the boysterous profanenesse and wild debaucherys, that fly abroad like so many NONLATINALPHABET shamelesse and noon-day devills, did not hinder me from saying the latter too!
And O that the looseness and lowdnesse, the boisterous profaneness and wild debaucherys, that fly abroad like so many shameless and noonday Devils, did not hinder me from saying the latter too!
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I must confesse seeing ten righteous persons should have been a City-fitness to have saved Sodom from the fire, I have a great deal of confidence (notwithstanding the too huge heaps of the riotous unreformed) at that low rate there might be found as many zealous and conscientious mourners in England, in the day of her sore evill, that gave their God no rest,
I must confess seeing ten righteous Persons should have been a City-fitness to have saved Sodom from the fire, I have a great deal of confidence (notwithstanding the too huge heaps of the riotous unreformed) At that low rate there might be found as many zealous and conscientious mourners in England, in the day of her soar evil, that gave their God no rest,
The third Particular of the Text, and leadeth me from the commemoration of the mercy that had been conferred, thou art made whole, to the Admonition of the duty that was to be performed, sin no more.
The third Particular of the Text, and leads me from the commemoration of the mercy that had been conferred, thou art made Whole, to the Admonition of the duty that was to be performed, sin no more.
Is there any that liveth and sinneth not? Doth not the Psalmist tell us Psal. 14.3. there is none exactly righteous, no not one? Holy Job, that none can bring a clean thing out of an unclean? the Blessed Apostle, 1 John. 1.8.
Is there any that lives and Sinneth not? Does not the Psalmist tell us Psalm 14.3. there is none exactly righteous, no not one? Holy Job, that none can bring a clean thing out of an unclean? the Blessed Apostle, 1 John. 1.8.
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Not to spend time to no purpose, doubtlesse it hath peculiar reference to that or those particular sins for which this long affliction had been on him.
Not to spend time to no purpose, doubtless it hath peculiar Referente to that or those particular Sins for which this long affliction had been on him.
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And thus much we must all learn from it, when we are delivered to take speciall heed of those sins for which we were before punished; Non redire ad Peccandum;
And thus much we must all Learn from it, when we Are Delivered to take special heed of those Sins for which we were before punished; Non Redire ad Peccandum;
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and hast given us such deliverance as this, should we again break thy Commandments and joyn in affinity with the people of these abominations? Wouldst thou not be angry with us till thou hadst consumed us,
and hast given us such deliverance as this, should we again break thy commandments and join in affinity with the people of these abominations? Wouldst thou not be angry with us till thou Hadst consumed us,
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ad hoc excoquuntur homines tribulationibus (saith the Father) ut vasa electionis evacuentur nequitiâ & impleantur gratiâ, this is the end of all our sufferings, the taking away of our sins;
ad hoc excoquuntur homines tribulationibus (Says the Father) ut vasa electionis evacuentur nequitiâ & impleantur gratiâ, this is the end of all our sufferings, the taking away of our Sins;
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and what shall we lose the benefit, and only endure the smart of them? How sad will it be to be like Solomons drunkard? They have stricken me, shalt thou say, and I was not sick;
and what shall we loose the benefit, and only endure the smart of them? How sad will it be to be like Solomons drunkard? They have stricken me, shalt thou say, and I was not sick;
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when shall I awake, I will seek it yet again? What? hast thou been imprisoned? and art not yet humbled? Sequestred? and art not yet Reformed? Impoverished? and art not yet returned to thy God? It was a signe of the Churches sincerity when they could say, All this is come upon us,
when shall I awake, I will seek it yet again? What? hast thou been imprisoned? and art not yet humbled? Sequestered? and art not yet Reformed? Impoverished? and art not yet returned to thy God? It was a Signen of the Churches sincerity when they could say, All this is come upon us,
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it would be a sad argument of our obstinacy if we cannot but say all this is come upon us, these Warrs, these Confusions, these calamities and losses, and yet have we forgotten thee? let us remember our past afflictions.
it would be a sad argument of our obstinacy if we cannot but say all this is come upon us, these Wars, these Confusions, these calamities and losses, and yet have we forgotten thee? let us Remember our past afflictions.
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Doth God pay so liberally for that little we do for him, and shall we returne nothing for the great things he doth for us? Come, give as much for the mercy now thou hast it,
Does God pay so liberally for that little we do for him, and shall we return nothing for the great things he does for us? Come, give as much for the mercy now thou hast it,
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Come (my Brethren,) seriously bethink your selves, Had God said to us some years agoe, in the height of our confusions, by revelation told thee (give me leave to suppose it) if thou wilt never be drunk more, never take my name in vaine more, never be unchaste more, the King shall come in peace, shall be restored, the Church shall be setled.
Come (my Brothers,) seriously bethink your selves, Had God said to us Some Years ago, in the height of our confusions, by Revelation told thee (give me leave to suppose it) if thou wilt never be drunk more, never take my name in vain more, never be unchaste more, the King shall come in peace, shall be restored, the Church shall be settled.
O now you have them, do not deale the worse with God, because he hath trusted you before hand. Few of us but would make the world believe we would do much for the King and Church, ready to say in this case with St Paul, we are ready not only to be bound but to dye:
Oh now you have them, do not deal the Worse with God, Because he hath trusted you before hand. Few of us but would make the world believe we would do much for the King and Church, ready to say in this case with Saint Paul, we Are ready not only to be bound but to die:
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as you tender both, Sin no more. I must confesse my friends, I doubt you will scarce (if need be) hazzard your fortunes, venture your lives to rescue them from,
as you tender both, since no more. I must confess my Friends, I doubt you will scarce (if need be) hazard your fortune's, venture your lives to rescue them from,
What fruit have you had in these things? Thy wretched oaths, intemperate revellings, blushfull chamberings, unchristian Scandalls; What! What have they cost these convulsive pale-faced Kingdomes?
What fruit have you had in these things? Thy wretched Oaths, intemperate revellings, blushful chamberings, unchristian Scandals; What! What have they cost these convulsive pale-faced Kingdoms?
Tell me, tell me, what made one King Murdered? were they not these? another exiled? were they not these? a Church ruined? were they not these? and is not this enough to put you out of love with them, to think how dearly you have paid for them? The Philosopher in the itch and heat of his lust, was frighted out of it with the price:
Tell me, tell me, what made one King Murdered? were they not these? Another exiled? were they not these? a Church ruined? were they not these? and is not this enough to put you out of love with them, to think how dearly you have paid for them? The Philosopher in the itch and heat of his lust, was frighted out of it with the price:
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and shall not wee, when the market is so much raised? Herodotus hath a peculiar conceit from other Historians about Helena, whom Paris ravished from her husband, that she was not in Troy at all,
and shall not we, when the market is so much raised? Herodotus hath a peculiar conceit from other Historians about Helena, whom paris ravished from her husband, that she was not in Troy At all,
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but that wee delivered them up to make peace with him that was provoked by them: how can they think we were so vilanously base as to part with our peace, our lawes, our friends, our estates, rather than our lusts? But seeing here we are too too guilty,
but that we Delivered them up to make peace with him that was provoked by them: how can they think we were so villanously base as to part with our peace, our laws, our Friends, our estates, rather than our Lustiest? But seeing Here we Are too too guilty,
Enquire what it was incensed him so against us, as to bring those eare-tingling evills upon us, that wee may know them no more. This is but a just return for our sinnes sinding us out,
Inquire what it was incensed him so against us, as to bring those eare-tingling evils upon us, that we may know them no more. This is but a just return for our Sins sinding us out,
What was it brought such a general (though causeless) odium upon our Liturgie, but our slight and formal using of it? O now 'tis restored to you, be more devout and zealous in it, sinne no more. What made the Sacrament of the Lords Supper, that bread of life cast aside like the Gibeonites mouldy loaves,
What was it brought such a general (though causeless) odium upon our Liturgy, but our slight and formal using of it? Oh now it's restored to you, be more devout and zealous in it, sin no more. What made the Sacrament of the lords Supper, that bred of life cast aside like the Gibeonites mouldy loaves,
sinne no more. What made the holy Creed that good confession, suffer an Ostracisme and be disused in our Churches, but an unholy life reproaching our most holy faith? O now 'tis returned, be more awakened and reformed; sinne no more What was it caused God to punish us with an unnatural and bloody war, but our habitual rebelling and fighting against God? O now we are in peace again, let us be more willing, and obedient, sinne no more.
sin no more. What made the holy Creed that good Confessi, suffer an Ostracism and be disused in our Churches, but an unholy life reproaching our most holy faith? Oh now it's returned, be more awakened and reformed; sin no more What was it caused God to Punish us with an unnatural and bloody war, but our habitual rebelling and fighting against God? Oh now we Are in peace again, let us be more willing, and obedient, sin no more.
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What made him permit men to sequester and plunder you, but your mispending and abusing of the estates, which he had given you? O now you re-enjoy them, be more sober and charitable with them, sinne no more; what made the Clergy (the Orthodox clergy) ejected and turned out of their places, but their two great negligence and carelesness in their places? O now we are resetled and reintrusted, let us be more diligent and abundant in labours, sinne no more.
What made him permit men to sequester and plunder you, but your misspending and abusing of the estates, which he had given you? O now you re-enjoy them, be more Sobrium and charitable with them, sin no more; what made the Clergy (the Orthodox Clergy) ejected and turned out of their places, but their two great negligence and carelessness in their places? Oh now we Are resettled and reintrusted, let us be more diligent and abundant in labours, sin no more.
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We are very apt to looke upon others, to search and try their wayes, that did these things to find out their pride and cruelty, their malice and coveteousness, their disloyalty and hypocrisy, their perjury and implacableness, but this were better spared, as that which only exasperateth and maketh us more bitter: O let us look upon our selves, search and try our wayes that cause these things, find out our own lust and carnality Oaths, and Idleness, Intemperance and Vanity, Impatience and Ʋnthankfulness, this were time well-spent, as that which might amend and make us better:
We Are very apt to look upon Others, to search and try their ways, that did these things to find out their pride and cruelty, their malice and covetousness, their disloyalty and hypocrisy, their perjury and implacableness, but this were better spared, as that which only exasperateth and makes us more bitter: Oh let us look upon our selves, search and try our ways that cause these things, find out our own lust and carnality Oaths, and Idleness, Intemperance and Vanity, Impatience and Ʋnthankfulness, this were time well-spent, as that which might amend and make us better:
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that discovering these Achans, we may stone them to death, knowing these Jonahs, we may cast them into the Sea, attaching these malefactors, we may condemne and execute them, being sensible that these are the sinnes we may abhorr and abandon them.
that discovering these Achans, we may stone them to death, knowing these Jonahs, we may cast them into the Sea, attaching these malefactors, we may condemn and execute them, being sensible that these Are the Sins we may abhor and abandon them.
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Last particular of the text, from the exhortation to the duty we owe, sinne no more, to the commination of the fury, which otherwise we shall feele, least a worse thing come unto thee.
Last particular of the text, from the exhortation to the duty we owe, sin no more, to the commination of the fury, which otherwise we shall feel, least a Worse thing come unto thee.
The Talmudists tells us, that the NONLATINALPHABET which the Israelites are bid provide, when they were to take possession of the land of promise, Josh. 1.11. was not victuals as we translate it, but malè actae vitae penitentiam & adversus deum pictatem• … ut his virtutibus se dignos praestent, qui in terram promissant faeliciter traficiant, The provision they are commanded to make, was not of things to eat and drinke, for that they had (say they) no need of, Manna still falling;
The Talmudists tells us, that the which the Israelites Are bid provide, when they were to take possession of the land of promise, Josh. 1.11. was not victuals as we translate it, but malè actae vitae penitentiam & Adversus God pictatem• … ut his virtutibus se dignos praestent, qui in terram promissant faeliciter traficiant, The provision they Are commanded to make, was not of things to eat and drink, for that they had (say they) no need of, Manna still falling;
but it was to furnish themselves with suitable graces, that they might resist the temptations of their prosperity, and walke worthy of their Milke and Honey: otherwise Canaan might be more intolerable than Aegypt. Such an Item hath this paralytick in the Text, to have a care how he walketh, now he is set again upon his legs; else his remedy would be more dangerous than his disease, his recovery more mischeivous then his malady, his exaltation more mortall and formidable than his affliction, a worse thing would come unto him.
but it was to furnish themselves with suitable graces, that they might resist the temptations of their Prosperity, and walk worthy of their Milk and Honey: otherwise Canaan might be more intolerable than Egypt. Such an Item hath this paralytic in the Text, to have a care how he walks, now he is Set again upon his legs; Else his remedy would be more dangerous than his disease, his recovery more mischievous then his malady, his exaltation more Mortal and formidable than his affliction, a Worse thing would come unto him.
NONLATINALPHABET saith the Golden-mouthed father upon the Text. A relapse into former sins still bringeth a recruit of sharper judgments. The second Edition of sin is still the dearest.
Says the Golden-mouthed father upon the Text. A relapse into former Sins still brings a recruit of sharper Judgments. The second Edition of since is still the dearest.
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The latter end of repeated provocations, worse than the beginning Sodom, and Gomorah are vanquished in the field, Gen. 14.10. Will not they take warning and amend by that? The next time you heare they are consumed by fire, Gen. 19.24. The first-borne of his anger, is enough to deterre, that is a Jezreel, Hosea 1.4.
The latter end of repeated provocations, Worse than the beginning Sodom, and Gomorrah Are vanquished in the field, Gen. 14.10. Will not they take warning and amend by that? The next time you hear they Are consumed by fire, Gen. 19.24. The firstborn of his anger, is enough to deter, that is a Jezrael, Hosea 1.4.
But if that be ineffectual, the next will surely destroy and undoe, that is Lo-ruhamah, chap. 1.6. The Murrain, Boyls, Haile, Locusts &c. come upon Aegypt, Exod 9.10, &c. are they hardned still and obstinate? Then the red sea must make clean worke with them, chap 14.26. Non tot Achaemeniis armatur susa sagittis.
But if that be ineffectual, the next will surely destroy and undo, that is Lo-ruhamah, chap. 1.6. The Murrain, Boils, Hail, Locusts etc. come upon Egypt, Exod 9.10, etc. Are they hardened still and obstinate? Then the read sea must make clean work with them, chap 14.26. Non tot Achaemeniis armatur susa sagittis.
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and that with more fearfull and firy indignation, if after he hath whipped us with some smarting rods we still continue our stubbornesse and obstinacy then, he hath stinging Scorpions,
and that with more fearful and firy Indignation, if After he hath whipped us with Some smarting rods we still continue our Stubbornness and obstinacy then, he hath stinging Scorpions,
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or as our translation, thou hast chastised me, and I was chastised as a Bullock, &c when thou correctest me I was as much the better as a mad bull would have been:
or as our Translation, thou hast chastised me, and I was chastised as a Bullock, etc. when thou correctest me I was as much the better as a mad bull would have been:
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yet he maketh this faire promise, turn thou me, fac ut redeam in patriam, as Grotius hath explained it, return my captivity, restore my liberty, & tunc resipiscam, and then I shall be turned, I shall reform, this will melt me, and engage me.
yet he makes this fair promise, turn thou me, fac ut redeam in Patriam, as Grotius hath explained it, return my captivity, restore my liberty, & tunc resipiscam, and then I shall be turned, I shall reform, this will melt me, and engage me.
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Now when God hath thus trusted us, upon no other security but our bare word, that we will be better, flung away his rod, upon our solemn engagement, we will do so no more;
Now when God hath thus trusted us, upon no other security but our bore word, that we will be better, flung away his rod, upon our solemn engagement, we will do so no more;
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if then we shall apostatise and deal falsely, here the treachery is superadded to the impiety, the disingenuity to the iniquity; and how can we expect but his anger should be hotter, and his blows the harder? Men cannot endure to be deceived and cheated,
if then we shall apostatise and deal falsely, Here the treachery is superadded to the impiety, the disingenuity to the iniquity; and how can we expect but his anger should be hotter, and his blows the harder? Men cannot endure to be deceived and cheated,
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and if we once go NONLATINALPHABET, as Porphiry hath elegantly phrased it, to think to gull the Almighty by our coggings and fawnings on him in a low condition,
and if we once go, as Porphyry hath elegantly phrased it, to think to gull the Almighty by our coggings and fawnings on him in a low condition,
Secondly, After mercy received and blessings conferred, the offence is heightned, the iniquity aggravated, then to sin more is more sin The Apostle 2 Tim. 3.13. telleth us of men that wax worse and worse. Our Saviour speaketh of them that are twofold worse, Mat 23.15. The Prophet of them that are three, foure-fold worse, Amos 2.1. The Evangelist of one sevenfold worse, Mar. 16. v 9. God himself of them that were tenfold worse, Numb. 14.22.
Secondly, After mercy received and blessings conferred, the offence is heightened, the iniquity aggravated, then to sin more is more since The Apostle 2 Tim. 3.13. Telleth us of men that wax Worse and Worse. Our Saviour speaks of them that Are twofold Worse, Mathew 23.15. The Prophet of them that Are three, fourfold Worse, Amos 2.1. The Evangelist of one sevenfold Worse, Mar. 16. v 9. God himself of them that were tenfold Worse, Numb. 14.22.
Redditur? Foolish people and unwise shall we thus requite the Lord? What have we not then to answer for? O the obduratenesse! O the unkindness! O the falsenesse! O the wantonnesse we shall then be called to an account for!
Redditur? Foolish people and unwise shall we thus requite the Lord? What have we not then to answer for? O the obdurateness! Oh the unkindness! Oh the falseness! Oh the wantonness we shall then be called to an account for!
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It was a smart (though prophane) answer of him that being pressed upon the account of Christianity to be reconciled to a great acquaintance of his that had done him an injury, He had read in the Gospel that he must forgive his enemies,
It was a smart (though profane) answer of him that being pressed upon the account of Christianity to be reconciled to a great acquaintance of his that had done him an injury, He had read in the Gospel that he must forgive his enemies,
This went near the Psalmist, that they that eat of his bread should lift up the heele against him, Psal. 41.9. The Historian hath given us this character of the Athenians, NONLATINALPHABET, they are more enraged at the unkindnesse of a friend than the afront of an enemy. Thus is it with the highest the more obligations we have, the more aggravations our sins have.
This went near the Psalmist, that they that eat of his bred should lift up the heel against him, Psalm 41.9. The Historian hath given us this character of the Athenians,, they Are more enraged At the unkindness of a friend than the afront of an enemy. Thus is it with the highest the more obligations we have, the more aggravations our Sins have.
It is cheaper sinning before our sickness than after our recovery; before our danger than after our deliverance; before our captivity than after in our prosperity;
It is cheaper sinning before our sickness than After our recovery; before our danger than After our deliverance; before our captivity than After in our Prosperity;
Thirdly, So it must be, beccause of the sinner, who is more hardly recovered. The bad things of this life, crosses and afflictions are NONLATINALPHABET as Hippocrates reckoneth, the knife and the launce, instruments for cure and Chirurgery;
Thirdly, So it must be, Because of the sinner, who is more hardly recovered. The bad things of this life, Crosses and afflictions Are as Hippocrates Reckoneth, the knife and the lance, Instruments for cure and Chirurgery;
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Will a Lyon roare in the forrest to have no prey? shall my chidings and threats and thunderbolts, tearing your Ephod, and your Altar, your Vaile, and your Temple, your Throne, and your Gates, be spent to no purpose? Will a young Lyon give forth his voice from his den, that he may take nothing, shall all this Tragical Scene designed and acted by me, be but a beating of the aire, or a scourging of the Sea unprofitably? It shall goe hard, very hard,
Will a lion roar in the forest to have no prey? shall my chidings and Treats and thunderbolts, tearing your Ephod, and your Altar, your Veil, and your Temple, your Throne, and your Gates, be spent to no purpose? Will a young lion give forth his voice from his den, that he may take nothing, shall all this Tragical Scene designed and acted by me, be but a beating of the air, or a scourging of the Sea unprofitably? It shall go hard, very hard,
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If this will not doe, he will plague seven times more, Verse the 21. If that will not doe, he will punish yet seven times more. Verse the 24. If that will not doe he will chastise yet seven times more, Verse the 28. mille nocendi artes. And this being his method in dealing with us, we may be sure that he that hath not his word, will not have his works to return in vaine.
If this will not do, he will plague seven times more, Verse the 21. If that will not do, he will Punish yet seven times more. Verse the 24. If that will not do he will chastise yet seven times more, Verse the 28. mille nocendi arts. And this being his method in dealing with us, we may be sure that he that hath not his word, will not have his works to return in vain.
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If one judgement do not availe, he will send a second, if a drop of anger will not serve, he will poure out a vial; if touching with a coale will not putrifie, he will kindle a furnace of affliction. To shut up this then,
If one judgement do not avail, he will send a second, if a drop of anger will not serve, he will pour out a vial; if touching with a coal will not putrify, he will kindle a furnace of affliction. To shut up this then,
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least he should be exalted above measure, he appointed an Officer still to repeate this to him, Remember thou art mortall: Indeed such an office I must now take on me, to prevent security, in this day of your prosperity, sound this in your ears, remember you are mutable. This is a day of glad glad tidings, but let me sprinkle a little salt to season it,
lest he should be exalted above measure, he appointed an Officer still to repeat this to him, remember thou art Mortal: Indeed such an office I must now take on me, to prevent security, in this day of your Prosperity, found this in your ears, Remember you Are mutable. This is a day of glad glad tidings, but let me sprinkle a little salt to season it,
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but let me put a deaths head upon the table to keep you sober. St. Augustines observation of the fruit of our deliverances is too too true, abstulit securi• … attulit securitatem, as soon as God taketh of his hand, we are ready to lift up the heele, as soon as out, apt to conclude we can never more fall into misery:
but let me put a death's head upon the table to keep you Sobrium. Saint Augustine's observation of the fruit of our Deliverances is too too true, abstulit securi• … attulit securitatem, as soon as God Takes of his hand, we Are ready to lift up the heel, as soon as out, apt to conclude we can never more fallen into misery:
Not only the Babilonian said he was ascended above the heights of the clouds (where you know there are no stormes) Isaiah 14.14. The Tyrian that he sat in the seat of God (which you know can never shake) Ezek: 28.2.
Not only the Babylonian said he was ascended above the heights of the Clouds (where you know there Are no storms) Isaiah 14.14. The Tyrian that he sat in the seat of God (which you know can never shake) Ezekiel: 28.2.
It is the design of some turbulent spirits by making monstrous and prodigious lies, their refuge, to attempt to make their (they feare) crest fallen crew believe a worse thing is coming to us:
It is the Design of Some turbulent spirits by making monstrous and prodigious lies, their refuge, to attempt to make their (they Fear) crest fallen crew believe a Worse thing is coming to us:
let me by making this word my basis, cause you to believe that a worse thing may come. As it is the Character of a guilty man to feare, when no feare is, formidable, bug bares, malitiously dressed up by a discontented fancy,
let me by making this word my basis, cause you to believe that a Worse thing may come. As it is the Character of a guilty man to Fear, when no Fear is, formidable, bug bares, maliciously dressed up by a discontented fancy,
if these be among us and abound? O let us with a conscientious speed mortify and relinquish them as the things (indeed the only things) which may now turne us back into a more deplorable sad estate than either the house of Bondage or the horrid Wildernesse we are come out from.
if these be among us and abound? O let us with a conscientious speed mortify and relinquish them as the things (indeed the only things) which may now turn us back into a more deplorable sad estate than either the house of Bondage or the horrid Wilderness we Are come out from.
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Our arme of flesh is not so full, but it may yet be withered, our Mountaines of settlement is not so strong but in may yet be shaken, our distempers of Church and state not so through cured, but they may yet break out again worse than ever.
Our arm of Flesh is not so full, but it may yet be withered, our Mountains of settlement is not so strong but in may yet be shaken, our distempers of Church and state not so through cured, but they may yet break out again Worse than ever.
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If these late years torrent of calamities, have not washed and clensed us from our former filthinesse; what can we think remaineth but a fearfull expectation of an Ocean a deluge of more heavy ones;
If these late Years torrent of calamities, have not washed and cleansed us from our former filthiness; what can we think remains but a fearful expectation of an Ocean a deluge of more heavy ones;
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This is indeed a gawdy day, and it would not be so suitable a Pulpit-solemnity if we had not this second course. Let me beg your patience to allow me a little exceedings in time for it, that I may by once more rubbing over the text make it so bring and clear, that we may see our own features dress and posture in it,
This is indeed a Gaudy day, and it would not be so suitable a Pulpit-solemnity if we had not this second course. Let me beg your patience to allow me a little exceedings in time for it, that I may by once more rubbing over the text make it so bring and clear, that we may see our own features dress and posture in it,
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many a time in the days of our Tyrants and Taskmasters, when we lay uncomfortably groaning for some good Angel to come down & stir these waters of Marah, my melancholly Loyalty thinking of this story, hath been ready to sigh out;
many a time in the days of our Tyrants and Taskmasters, when we lay uncomfortably groaning for Some good Angel to come down & stir these waters of Marah, my melancholy Loyalty thinking of this story, hath been ready to sighs out;
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And now blessed, blessed, blessed be God! our eyes have seen it, hujus voti deus nos abundè reddidit compotes, a little to alter the Historians words, upon this occasion, at length it is come to passe compleatly,
And now blessed, blessed, blessed be God! our eyes have seen it, hujus voti deus nos abundè reddidit compotes, a little to altar the Historians words, upon this occasion, At length it is come to pass completely,
The Admonition of the duty that must be performed. Begin we with the first, the Commemoration of the mercies we have received; Behold, thou art made whole.
The Admonition of the duty that must be performed. Begin we with the First, the Commemoration of the Mercies we have received; Behold, thou art made Whole.
If the ancient said of David 's Psalms, they were enough to make mutum eloquentem, a dumbe man speak, I may of this days deliverance, it is enough to make caecum discernent em, a blinde man see.
If the ancient said of David is Psalms, they were enough to make mutum eloquentem, a dumb man speak, I may of this days deliverance, it is enough to make caecum discernent em, a blind man see.
And yet (the wretchednesse of turbulent and pevish spirits!) how many shut their eyes upon it? A generation we have so exceeding sharpe-sighted; they could behold Liberty in a Dung-hill ▪ Tyrant ▪ Law in high Courts of Justice; Reformation in a sacrilegious confusion; and yet (good men!) are able to discerne nothing in a Lawfull Prince, but jealousies; in a setled Church, but superstition; in ancient laws; but persecution; & they that taught them thus, upon this day, when they must appear in publick by the uncouth choice of their Texts, sly drift of their discourses, impertinent, if not scandalous, (being carefull to speak no more to the purpose,
And yet (the wretchedness of turbulent and peevish spirits!) how many shut their eyes upon it? A generation we have so exceeding sharp-sighted; they could behold Liberty in a Dunghill ▪ Tyrant ▪ Law in high Courts of justice; Reformation in a sacrilegious confusion; and yet (good men!) Are able to discern nothing in a Lawful Prince, but jealousies; in a settled Church, but Superstition; in ancient laws; but persecution; & they that taught them thus, upon this day, when they must appear in public by the uncouth choice of their Texts, sly drift of their discourses, impertinent, if not scandalous, (being careful to speak no more to the purpose,
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than they doe upon the thirtieth of January, or one of the Churches Festivals ) too clearly manifest, they are unwilling the people should behold any thing of mercy in the dispensation.
than they do upon the thirtieth of January, or one of the Churches Festivals) too clearly manifest, they Are unwilling the people should behold any thing of mercy in the Dispensation.
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Indeed it is no great wonder, for such as these licked themselves whole when the Kingdome was broke, and they themselves are broke, now the Kingdome is made whole.
Indeed it is no great wonder, for such as these licked themselves Whole when the Kingdom was broke, and they themselves Are broke, now the Kingdom is made Whole.
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But let us remember what it is this day is set apart for, and that we may behold the dimensions of this miraculous deliverance not to stay (in such haste) upon the length of it:
But let us Remember what it is this day is Set apart for, and that we may behold the dimensions of this miraculous deliverance not to stay (in such haste) upon the length of it:
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The Schoolmen dispute boldy, whether God could have found out another way for the redemption of mankinde than the blood of his Son. I like not that question so well,
The Schoolmen dispute boldy, whither God could have found out Another Way for the redemption of mankind than the blood of his Son. I like not that question so well,
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as to start another, as unnecessary and presumptious, whether he could have found out another way for the setling of our foundations then the restoring of our Soveraign. This I am sure of, we men could pitch upon no other.
as to start Another, as unnecessary and presumptuous, whither he could have found out Another Way for the settling of our foundations then the restoring of our Sovereign. This I am sure of, we men could pitch upon no other.
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prescribing, sometimes the strong Purges of illegal Sequestrations: sometimes the fasting Spittle of pretended Humiliations: sometimes the letting Blood of a High Court of Justice: constantly the Weapon-Salve of a domineering Army? and what did all availe us? All could see at last and acknowledge the Kings Evill was the disease which we were sick off, and his hand onely could work the cure, and him God gave us. Consider,
prescribing, sometime the strong Purges of illegal Sequestrations: sometime the fasting Spittle of pretended Humiliations: sometime the letting Blood of a High Court of justice: constantly the Weapon-Salve of a domineering Army? and what did all avail us? All could see At last and acknowledge the Kings Evil was the disease which we were sick off, and his hand only could work the cure, and him God gave us. Consider,
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Secondly, The height of the deliverance in the Sweetness & smoothnesse, that it came to us, Rabbi Bechai in his Paraphrase upon Gen. 49. hath nicely noted that all the letters in the Alphabet, are to be found in the blessing of Judah, except only I,
Secondly, The height of the deliverance in the Sweetness & smoothness, that it Come to us, Rabbi Bechai in his paraphrase upon Gen. 49. hath nicely noted that all the letters in the Alphabet, Are to be found in the blessing of Judah, except only I,
What his affected curiosity fancied our own experience hath verifyed, as many blessings in a lump as all the letters can well express have been restored of late,
What his affected curiosity fancied our own experience hath verified, as many blessings in a lump as all the letters can well express have been restored of late,
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Thus God delighteth to act by contraries, when he would punish us, he let the Embassadours of Peace (Ministers) beat our Plow-shares into Swords & our Pruning-hooks into spears;
Thus God delights to act by contraries, when he would Punish us, he let the ambassadors of Peace (Ministers) beatrice our Ploughshares into Swords & our Pruning-hooks into spears;
when he would deliver us, he maketh the Children of Warr (Souldiers) beat their Swords into Plow-shares, and their Speares into Pruning-hooks; to carry it yet further, let us Behold.
when he would deliver us, he makes the Children of War (Soldiers) beatrice their Swords into Ploughshares, and their Spears into Pruning-hooks; to carry it yet further, let us Behold.
How farr did it reach? Who is not the better for it? Let none be so sottish as to mistake it for a particular mercy to His Majesty onely, true it is, he hath a Benjamin 's portion in it, this day he was made, brought forth into the World,
How Far did it reach? Who is not the better for it? Let none be so sottish as to mistake it for a particular mercy to His Majesty only, true it is, he hath a Benjamin is portion in it, this day he was made, brought forth into the World,
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but this is not all, though the blessings was poured out immediately upon Him the Head; yet it ran down plentifully on His Subjects the hems of His Garment, that all are made whole.
but this is not all, though the blessings was poured out immediately upon Him the Head; yet it ran down plentifully on His Subject's the hems of His Garment, that all Are made Whole.
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Behold O ye Nobles you are made whole in your priviledges, that are returned, your Honours which were despised, your Families which were endangered. Behold O ye Churchmen, you are made whole in your worship, that is established; your jurisdiction that is restored, your Revenues that were Ravished. Behold O ye Lawyers, you are made whole, in your Laws, that are maintained, your Courts that are upheld, your Societies that are countenanced. Behold O ye Souldiers, you are made more than whole, in the estates you have got, the priviledges you have granted, the Arreares which have been paid you. In a word, all of us may behold our being made whole in our peace, which was disturbed, our Liberty which was violated, our indemnity which is granted. And being thus sensible of our being made whole, forget not the other Part of the Text, to sin no more, least a worse thing, &c. Sin no more against the Lord to provoke him to do such terrible things as he hath been doing among us;
Behold Oh you Nobles you Are made Whole in your privileges, that Are returned, your Honours which were despised, your Families which were endangered. Behold Oh you Churchmen, you Are made Whole in your worship, that is established; your jurisdiction that is restored, your Revenues that were Ravished. Behold Oh you Lawyers, you Are made Whole, in your Laws, that Are maintained, your Courts that Are upheld, your Societies that Are countenanced. Behold Oh you Soldiers, you Are made more than Whole, in the estates you have god, the privileges you have granted, the Arrears which have been paid you. In a word, all of us may behold our being made Whole in our peace, which was disturbed, our Liberty which was violated, our indemnity which is granted. And being thus sensible of our being made Whole, forget not the other Part of the Text, to sin no more, lest a Worse thing, etc. since no more against the Lord to provoke him to do such terrible things as he hath been doing among us;
Sin no more against the Lords anointed. When Robert King of Naples, desired Giotto then famous in Italy to paint him out his Kingdome, he drew an Asse with a Saddle on his Back smelling to another new Saddle with a Crown and Scepter upon it;
since no more against the lords anointed. When Robert King of Naples, desired Giotto then famous in Italy to paint him out his Kingdom, he drew an Ass with a Saddle on his Back smelling to Another new Saddle with a Crown and Sceptre upon it;
the King demanding what he meant by it, he reply'd, this is the lively protracture of your People and Subjects, who are still desiring new Lords and Governours;
the King demanding what he meant by it, he replied, this is the lively protracture of your People and Subject's, who Are still desiring new lords and Governors;
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hancer after every wilde Chimaera and Eutopian forme of policy that was started to them? rather than have no new Government in the State; some would send to Rome for a perpetual Dictator, some to Holland for acurst Common-wealth, others (I had almost said) to Hell for hardnamed Juntos;
hancer After every wild Chimaera and Utopian Form of policy that was started to them? rather than have no new Government in the State; Some would send to Room for a perpetual Dictator, Some to Holland for accursed Commonwealth, Others (I had almost said) to Hell for hardnamed Juntos;
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Rather than have no new alteration in the Church; some would send to Geneva for a Presbyterian Parity, some to New-England for an Independent Anarchy, some to Munster for an Anabaptisticall Frenzy. Yea so hot and eager were we upon those frantick crotchers, that have them we must whatever we pay for them.
Rather than have no new alteration in the Church; Some would send to Geneva for a Presbyterian Parity, Some to New england for an Independent Anarchy, Some to Munster for an Anabaptistical Frenzy. Yea so hight and eager were we upon those frantic crotchers, that have them we must whatever we pay for them.
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Caligula - like an Army must be raised to spend blood and mony, that they may gather these Cockleshells. And now (my beloved!) now you have eat of the fruit of those unreasonable,
Caligula - like nias Army must be raised to spend blood and money, that they may gather these Cockleshells. And now (my Beloved!) now you have eat of the fruit of those unreasonable,
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as well (as unchristian) projects, tell me what taste had it? where was the goodly reformation that they promised you? where was the amendment of abuses they would rectify for you? where was the glorious days they would make for you? I cannot but think you are sensible, a plague and a cheat was never so dearly purchased. O now the omnipotent God hath wound us out of those wofull Labyrinths we had brought our selves into, Sin thus no more; Sin no more by your unthankfull repinings, sin no more by your tumultuary complainings; Sin no more by your Factious sidings. Parliaments! Sin no more by Disloyall Votes and Ordinances. Preachers! sin no more by Seditious Doctrine and discourses.
as well (as unchristian) projects, tell me what taste had it? where was the goodly Reformation that they promised you? where was the amendment of Abuses they would rectify for you? where was the glorious days they would make for you? I cannot but think you Are sensible, a plague and a cheat was never so dearly purchased. Oh now the omnipotent God hath wound us out of those woeful Labyrinths we had brought our selves into, since thus no more; since no more by your unthankful repinings, sin no more by your tumultuary complainings; since no more by your Factious sidings. Parliaments! since no more by Disloyal Votes and Ordinances. Preachers! sin no more by Seditious Doctrine and discourses.
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The good one, he saith, because such is the goodnesse of his nature, that he punisheth no body, nullo prosequuntur honore; they are wholy regardlesse off,
The good one, he Says, Because such is the Goodness of his nature, that he Punisheth no body, nullo prosequuntur honore; they Are wholly regardless off,
but if any should be of so devillish a disposition as with the Clay to be the more hardned by these sun-beams, the more embolded to new disturbances and insurrections, as you could not but expect, that as you snarled at one another before, it would be worse you would devoure one another then:
but if any should be of so devilish a disposition as with the Clay to be the more hardened by these sunbeams, the more embolded to new disturbances and insurrections, as you could not but expect, that as you snarled At one Another before, it would be Worse you would devour one Another then:
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I remember what the Massorites tell us, that in foure books of Holy Scriptures, viz. Ecclesiastes, Isaiah, Lamentations and Malachy; when they are read in the Synagogues the last verse save one is repeated after the last,
I Remember what the Massorites tell us, that in foure books of Holy Scriptures, viz. Ecclesiastes, Isaiah, Lamentations and Malachy; when they Are read in the Synagogues the last verse save one is repeated After the last,
and close with repeating the former part of my text as suitable to the Triumph of this day, behold thou art made whole, but all things considered that it may be the stronger motive to you, to sin no more; I shall choose rather to sweeten the latter, sin no more and a better thing shall come unto you.
and close with repeating the former part of my text as suitable to the Triumph of this day, behold thou art made Whole, but all things considered that it may be the Stronger motive to you, to sin no more; I shall choose rather to sweeten the latter, sin no more and a better thing shall come unto you.
What our God hath done for us, as amazingly by great as it is, shall be but the earnest of a larger bargain, the first fruits of a fuller harvest, the dawning of a brighter day: this being made whole shall be but a Preface to our being made happy. O sin no more, this will keep all whole. Sin no more, this will keep the nation whole, the nation that hath been an Aceldama a field of blood, this will make it a Canaan, a place of fruitfullnesse.
What our God hath done for us, as amazingly by great as it is, shall be but the earnest of a larger bargain, the First fruits of a fuller harvest, the dawning of a Brighter day: this being made Whole shall be but a Preface to our being made happy. Oh since no more, this will keep all Whole. since no more, this will keep the Nation Whole, the Nation that hath been an Aceldama a field of blood, this will make it a Canaan, a place of fruitfullness.
in a word, sin no more, this wil keep the church whole; the Church that hath bin a Meribah a place of strife and contention, this will make it a Hierusalem, a City uniforme;
in a word, sin no more, this will keep the Church Whole; the Church that hath been a Meribah a place of strife and contention, this will make it a Jerusalem, a city uniform;
Which God (who is the King of Kings, and Lord of Lords, and as a Testimony that he had not cast us off for ever, brought again our Gratious Lord and King to sit upon the Throne of His Fathers, this day,) grant every day more and more;
Which God (who is the King of Kings, and Lord of lords, and as a Testimony that he had not cast us off for ever, brought again our Gracious Lord and King to fit upon the Throne of His Father's, this day,) grant every day more and more;
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