The robbing and spoiling of Jacob and Israel considered and bewailed, in a sermon preached at Westminster before the Honourable House of Commons, at the late solemn fast, Nov. 29, 1643 / by William Mevve ...
WHich words (as you may perceive Honourable and beloved) are a text so sadly open'd to our hand, a Prophesy so clearly fulfilled in our eyes, that he which runs may reade it,
WHich words (as you may perceive Honourable and Beloved) Are a text so sadly opened to our hand, a Prophesy so clearly fulfilled in our eyes, that he which runs may read it,
I shall not need therefore by way of clearing a passage to the words, to say much, more then what our Saviour did in opening a Prophesy in this book, which (after reading the words) he closed up again and told them, This day is this Scripture fulfilled in your ears, and they all bare him witnesse.
I shall not need Therefore by Way of clearing a passage to the words, to say much, more then what our Saviour did in opening a Prophesy in this book, which (After reading the words) he closed up again and told them, This day is this Scripture fulfilled in your ears, and they all bore him witness.
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Nor shall I need by way of preface, to say more then the Prophet here doth immediately before the Text, to quicken up your attention, Who amongst you will give ear to this, who will hearken and hear for the time to come? where he lifts up his voice like a Trumpet to make way,
Nor shall I need by Way of preface, to say more then the Prophet Here does immediately before the Text, to quicken up your attention, Who among you will give ear to this, who will harken and hear for the time to come? where he lifts up his voice like a Trumpet to make Way,
and ending at the 13. verse of the next) is a Prophecy so strangely enterwoven with threats and promises, that it appears as so much Checker-work of Judgements and mercies;
and ending At the 13. verse of the next) is a Prophecy so strangely interwoven with Treats and promises, that it appears as so much Checkerwork of Judgments and Mercies;
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hear a little of the one, then as much of the other, with line upon line, judgement upon mercy, very suitable to his hearers, which we may conceive to have been a mixed number,
hear a little of the one, then as much of the other, with line upon line, judgement upon mercy, very suitable to his hearers, which we may conceive to have been a mixed number,
for it is well known, that the sinners in Sion, and mourners in Sion in those days were so blended and mixt together that there needed a Divine hand to mark the one from the other.
for it is well known, that the Sinners in Sion, and mourners in Sion in those days were so blended and mixed together that there needed a Divine hand to mark the one from the other.
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In the former part of this chapter we have the Lord Jesus exhibited to us as one most eminently set off with all the gracious endowments that might win upon the hearts of the worst of men;
In the former part of this chapter we have the Lord jesus exhibited to us as one most eminently Set off with all the gracious endowments that might win upon the hearts of the worst of men;
nor cause his voice to be heard in the streets, v. 2. so far from raising uproars or tumults, that he appears not in the strong wind, or Earthquake, or fire, but in a still voice, which should neither break the bruised Reed, or quench the smoaking Flax, v. 3. That sword which he brought into the world with him, was not to bee drawn, if peace spoken to the heathen might prevail:
nor cause his voice to be herd in the streets, v. 2. so Far from raising uproars or tumults, that he appears not in the strong wind, or Earthquake, or fire, but in a still voice, which should neither break the Bruised Reed, or quench the smoking Flax, v. 3. That sword which he brought into the world with him, was not to be drawn, if peace spoken to the heathen might prevail:
or at least to knock off the bolts and chaines that they might be at liberty to follow him freely and faithfully, v. 7. Now if (notwithstanding all this) there should be a perverse party amongst them of the sons of Beliall, that would refuse his gentle yoak,
or At least to knock off the bolts and chains that they might be At liberty to follow him freely and faithfully, v. 7. Now if (notwithstanding all this) there should be a perverse party among them of the Sons of Belial, that would refuse his gentle yoke,
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and break his bands asunder, close up their eies against the light and fight it out in the dark, the Lord will see the quarrell of his son, (or as he cals him, ver. 1. his servant) revenged to the full upon that people, ver. 13, 14. If the Prince of peace were silent, the Lord of Hosts would speak in his cause,
and break his bans asunder, close up their eyes against the Light and fight it out in the dark, the Lord will see the quarrel of his son, (or as he calls him, ver. 1. his servant) revenged to the full upon that people, ver. 13, 14. If the Prince of peace were silent, the Lord of Hosts would speak in his cause,
Which (by the way) may serve as a warning caution to that Nation or people (suppose it be ours) that have had more of Christs company then they care for, more of his proffered Grace then they are willing to accept or acknowledge;
Which (by the Way) may serve as a warning caution to that nation or people (suppose it be ours) that have had more of Christ company then they care for, more of his proffered Grace then they Are willing to accept or acknowledge;
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when God comes to reckon for this, though that Nation were as neer and dear to him as Iacob, or Israel, of whom he speaks with honourable mention, Hos. 12, 45. one that was excellent at the duty wherein we are now imployed, could weep and make supplication, and by his strength had power with God; Yet if the prevailing party amongst them were strong enough, to trample down those Honourable Laws, which he had magnified on purpose for the advantage of his people;
when God comes to reckon for this, though that nation were as near and dear to him as Iacob, or Israel, of whom he speaks with honourable mention, Hos. 12, 45. one that was excellent At the duty wherein we Are now employed, could weep and make supplication, and by his strength had power with God; Yet if the prevailing party among them were strong enough, to trample down those Honourable Laws, which he had magnified on purpose for the advantage of his people;
this (I take it) were but to strike fire and light up a candle at noon-day, to seek for that which is neither hid nor lost, this is no time or place to be luxuriant in Criticismes;
this (I take it) were but to strike fire and Light up a candle At noonday, to seek for that which is neither hid nor lost, this is no time or place to be luxuriant in Criticisms;
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and as for parts, if I had not learned that [ Aeque confusa est divisio nimia ac nulla ] I would spare divisions, were it not to prevent confusion? briefly therefore to help our memories you may cast up the full sum of the words into these three generall parts.
and as for parts, if I had not learned that [ Aeque confusa est divisio Nimia ac nulla ] I would spare divisions, were it not to prevent confusion? briefly Therefore to help our memories you may cast up the full sum of the words into these three general parts.
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1. A penalty inflicted; Iacob, & Israel, given to the plunder, & spoyl; the robbers and spoylers have it in Commission under Gods hand to plunder him;
1. A penalty inflicted; Iacob, & Israel, given to the plunder, & spoil; the robbers and spoilers have it in Commission under God's hand to plunder him;
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2. The cause alleaged, together with the vindictive party that appears in it, let me put them both together for better expedition and satisfaction, in case it be demanded, Is this legall? shall not the Iudge of all the world doe right? will the King of Kings leave such a precedent upon record to his vicegerents to plunder their own subjects? to which he answers, there was a cause,
2. The cause alleged, together with the vindictive party that appears in it, let me put them both together for better expedition and satisfaction, in case it be demanded, Is this Legal? shall not the Judge of all the world do right? will the King of Kings leave such a precedent upon record to his vicegerents to plunder their own subject's? to which he answers, there was a cause,
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3. The acknowledgement required with the most serious consideration that may be, as appears partly by the quickning preface, wherein the Prophet summons all those that have ears to hear,
3. The acknowledgement required with the most serious consideration that may be, as appears partly by the quickening preface, wherein the Prophet summons all those that have ears to hear,
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The parts thus set, and the words clear enough, those that are wise and judicious may reade Gods meaning in them (as good Textmen can the originall) without points,
The parts thus Set, and the words clear enough, those that Are wise and judicious may read God's meaning in them (as good Textmen can the original) without points,
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and point out the full scope of the Prophet in these 3. conclusions. 1. The robbing and spoyling of a Nation is a very sad and shamefull penalty. 2. The Lord seldome or never inflicts this but upon great and weighty considerations. 3. He takes it very ill if these be not rightly weighed and well considered.
and point out the full scope of the Prophet in these 3. conclusions. 1. The robbing and spoiling of a nation is a very sad and shameful penalty. 2. The Lord seldom or never inflicts this but upon great and weighty considerations. 3. He Takes it very ill if these be not rightly weighed and well considered.
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This first Truth will appear by that time we have observed it, to be Gods usuall course (when he means his rods shall smart to the quick) to brine them in shame; and if shame will serve turn and spare blood, he stays there and proceeds no farther.
This First Truth will appear by that time we have observed it, to be God's usual course (when he means his rods shall smart to the quick) to brine them in shame; and if shame will serve turn and spare blood, he stays there and proceeds no farther.
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As indulgent parents deal with ingenuous children that blush to hear of the Rod, it is thought enough to shew it or shake it, or at most to stick it at their girdles;
As indulgent Parents deal with ingenuous children that blush to hear of the Rod, it is Thought enough to show it or shake it, or At most to stick it At their girdles;
Look how the Father pitieth his children, so the Lord pitieth them that feare him, Psal. 103. 13. Yet rather then fail of Reformation, he makes them (when occasion serves) blush, & bleed at once.
Look how the Father Pitieth his children, so the Lord Pitieth them that Fear him, Psalm 103. 13. Yet rather then fail of Reformation, he makes them (when occasion serves) blush, & bleed At once.
Thus he dealt with those that dealt falsly with him in the Covenant, he threatens to make them greatly ashamed, verse 17. meaning he would strip them naked when hee strikes them, their penaltie was to be aggravated with infamie;
Thus he dealt with those that dealt falsely with him in the Covenant, he threatens to make them greatly ashamed, verse 17. meaning he would strip them naked when he strikes them, their penalty was to be aggravated with infamy;
to this purpose we finde them pointed at, as the ignominious captives of wanton conquerers, that gloried as much in their vassallage as in their ransome, verse 22. This is a people snared in holes, &c. their friends were either ashamed or afraid to come at them;
to this purpose we find them pointed At, as the ignominious captives of wanton conquerors, that gloried as much in their vassalage as in their ransom, verse 22. This is a people snared in holes, etc. their Friends were either ashamed or afraid to come At them;
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and expects that in their humiliations, besides their sighes and tears, they should expresse a shame that accompanies their punishment as well as their sin, which they were wont in such case to acknowledge, Ier. 3. 24, 25. Shame hath devoured the labours of our fathers, we lie down in our shame, and our confusion covers us;
and expects that in their humiliations, beside their sighs and tears, they should express a shame that Accompanies their punishment as well as their since, which they were wont in such case to acknowledge, Jeremiah 3. 24, 25. Shame hath devoured the labours of our Father's, we lie down in our shame, and our confusion covers us;
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for whilst Gods anger is smoaking, and both under the fury thereof, it is not easily discerned whether he be more angry with the rods of his fury, which are his enemies,
for while God's anger is smoking, and both under the fury thereof, it is not Easily discerned whither he be more angry with the rods of his fury, which Are his enemies,
Indeed when he hath done striking, it is well known, but not before, as we finde in the 10. Chap. of this Prophesie, comparing the 5. verse with the 12. At the first, Gods anger seems strongest towards his people,
Indeed when he hath done striking, it is well known, but not before, as we find in the 10. Chap. of this Prophesy, comparing the 5. verse with the 12. At the First, God's anger seems Strongest towards his people,
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but when he hath done with them, then he faces about, and gives fire upon his enemies, verse 16. So that look how far Gods anger smoaks upon a Nation in generall,
but when he hath done with them, then he faces about, and gives fire upon his enemies, verse 16. So that look how Far God's anger smokes upon a nation in general,
or any person in particular, so far they may hang the head for shame, as the Lord himselfe intimates in the case of Miriam, Numb. 12. 14. If her father had but spit in her face, should she not be ashamed seven dayes? let her be shut out from the camp seven dayes.
or any person in particular, so Far they may hang the head for shame, as the Lord himself intimates in the case of Miriam, Numb. 12. 14. If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days.
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The truth is, both noble, ignoble, agents, patients, amongst us may well be ashamed, the one for being so weak as not to maintain their own right, the other for being so powerfull to do the other wrong, Psal. 52. 1. That tyrant did but glory in his shame, that boasted how mighty he was to do a mischief.
The truth is, both noble, ignoble, agents, patients, among us may well be ashamed, the one for being so weak as not to maintain their own right, the other for being so powerful to do the other wrong, Psalm 52. 1. That tyrant did but glory in his shame, that boasted how mighty he was to do a mischief.
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as that good Emperour Mauritius, over-powered and villanously abused by his servant and successour Phocas, sighs out his shame in the words of the Psalmist, Iustus es Domine, &c. Righteous art thou O Lord, &c. But that excused not the ingratefull Tyrant, Indignus ille qui faceret, he might be ashamed to deal so barbarously with one that deserved it not of him;
as that good Emperor Mauritius, overpowered and villanously abused by his servant and successor Phocas, sighs out his shame in the words of the Psalmist, Justus es Domine, etc. Righteous art thou Oh Lord, etc. But that excused not the ingrateful Tyrant, Indignus Isle qui faceret, he might be ashamed to deal so barbarously with one that deserved it not of him;
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therefore when the Apostle would shame certain gracelesse men to the ful, he calls or compares thē to brute beasts made to be destroyed, 2. Pet 2. 12. And of all men, none more sensible of this then holy men;
Therefore when the Apostle would shame certain graceless men to the full, he calls or compares them to brutus beasts made to be destroyed, 2. Pet 2. 12. And of all men, none more sensible of this then holy men;
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and their bloud run down the chanells; but that which they felt most in this misery was the shame of this penalty, verse 4. We are become a reproach to our neighbours, a shame and scorn to those about us;
and their blood run down the channels; but that which they felt most in this misery was the shame of this penalty, verse 4. We Are become a reproach to our neighbours, a shame and scorn to those about us;
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and had it been in their choise, would rather have fallen under thunder-stroaks, or plague-stroaks, any judgement from heaven would have been more welcome then to lie at the mercy of men, vilder then the earth, whose tongues, hands,
and had it been in their choice, would rather have fallen under thunder-strokes, or plague-strokes, any judgement from heaven would have been more welcome then to lie At the mercy of men, vilder then the earth, whose tongues, hands,
and in his choise prefers the plague before them, 2. Sam. 24. 14. He could never think of them without an imprecation, Psal. 78. 30. Rebuke, O Lord, the multitude of spearmen, together with the bulls and calves of the people, — Scatter thou them that delight in warre;
and in his choice prefers the plague before them, 2. Sam. 24. 14. He could never think of them without an imprecation, Psalm 78. 30. Rebuke, Oh Lord, the multitude of spearmen, together with the Bulls and calves of the people, — Scatter thou them that delight in war;
But who can find in his heart, upon his knees, to ask his life & liberty at the hands of a mercilesse plunderer? or if he do, who can be sure to speed, that knows he shall lose his suit & breath together? since God and their consciences give them no quarter how can we expect that from them, which they have not received?
But who can find in his heart, upon his knees, to ask his life & liberty At the hands of a merciless plunderer? or if he do, who can be sure to speed, that knows he shall loose his suit & breath together? since God and their Consciences give them no quarter how can we expect that from them, which they have not received?
and therefore expresses his fury more, in consecrating their brethrens swords to do execution upon them as so many condemned malefactors, Exod. 32. 29. To have a mother sentenced to death by the wanton cruelty of her own children, is such a shame and misery,
and Therefore Expresses his fury more, in consecrating their Brothers' swords to do execution upon them as so many condemned malefactors, Exod 32. 29. To have a mother sentenced to death by the wanton cruelty of her own children, is such a shame and misery,
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To this purpose it wil be worth the while to take notice of this penalty, and consider these robbers, & spoilers, as they fal under a twofold cognizance;
To this purpose it will be worth the while to take notice of this penalty, and Consider these robbers, & spoilers, as they fall under a twofold cognizance;
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but if you view them instrumentaliter, you shall see more of the devill then either; and both these wayes we shall do well to view them for our better information.
but if you view them instrumentaliter, you shall see more of the Devil then either; and both these ways we shall do well to view them for our better information.
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and so much the Lord himselfe observes of them, Esay 10. 5. You shall finde that God had given a large Commission to the Assyrian, the rod of his fury, to plunder and spoil this people very severely,
and so much the Lord himself observes of them, Isaiah 10. 5. You shall find that God had given a large Commission to the assyrian, the rod of his fury, to plunder and spoil this people very severely,
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God hath some mercifull purposes to reserve a number, and to let the proud Conquerour know that his Commission was limited under pain of his displeasure.
God hath Some merciful Purposes to reserve a number, and to let the proud Conqueror know that his Commission was limited under pain of his displeasure.
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Howbeit (as God observes of him, ver. 7.) he thinks not so — but it is in his heart to destroy, and on he goes with this resolution to the 15. ver. where the Lord takes him up with indignation, Shall the Axe boast it selfe,
Howbeit (as God observes of him, ver. 7.) he thinks not so — but it is in his heart to destroy, and on he Goes with this resolution to the 15. ver. where the Lord Takes him up with Indignation, Shall the Axe boast it self,
or the rod shake it selfe against him that lifts it up? In doing thus God leaves them to be dealt withall as those that have gone beyond Commission, Esay 47. 6. If they be such as shew no mercy, we may be sure by that token they are beyond commission,
or the rod shake it self against him that lifts it up? In doing thus God leaves them to be dealt withal as those that have gone beyond Commission, Isaiah 47. 6. If they be such as show no mercy, we may be sure by that token they Are beyond commission,
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we are not in this case to conceal our rapes & wrongs as Dina, but to complain as Thamar, and (though it be with blushing) to let our Father know what folly (or fury rather) hath been committed in Israel;
we Are not in this case to conceal our rapes & wrongs as Dinah, but to complain as Tamar, and (though it be with blushing) to let our Father know what folly (or fury rather) hath been committed in Israel;
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of all that made our Nation glorious, have we been rob'd, & spoiled, and it is a standing Miracle that in these dreadful losses we have a nail in the holy place ▪ a little reviving in our miseries:
of all that made our nation glorious, have we been robbed, & spoiled, and it is a standing Miracle that in these dreadful losses we have a nail in the holy place ▪ a little reviving in our misery's:
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A priviledge which God vouchafes his own in evill times, to speak often to each other, which we shall doe well to improve, that God may hearken and hear,
A privilege which God vouchsafes his own in evil times, to speak often to each other, which we shall do well to improve, that God may harken and hear,
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there be those up in armes at this day, that have cast it as a common reproach upon the towns and houses they have robbed and spoiled, Where is now your God? as if they meant to rid us of him with a word and a blow, Down with them — even to the ground, and then the word was, Where is now your God? An old blasphemy newly revived, and yet had we as much cause to beleeve it as the Prophet that first spake it.
there be those up in arms At this day, that have cast it as a Common reproach upon the Towns and houses they have robbed and spoiled, Where is now your God? as if they meant to rid us of him with a word and a blow, Down with them — even to the ground, and then the word was, Where is now your God? an old blasphemy newly revived, and yet had we as much cause to believe it as the Prophet that First spoke it.
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for there was no safety, or protection in them, either for Minister or people that take them for their lives, the Shepheards being smitten, the sheep have been scattered, the lampes being drowned in their own oyl, the lights hid under their own bushels, Ministers and others in their owne Churches where they preacht & heard Christ freely, these prophane insolencies gave the people to suspect they should be robbed of their God as well as of their goods.
for there was no safety, or protection in them, either for Minister or people that take them for their lives, the Shepherds being smitten, the sheep have been scattered, the lamps being drowned in their own oil, the lights hid under their own bushels, Ministers and Others in their own Churches where they preached & herd christ freely, these profane insolences gave the people to suspect they should be robbed of their God as well as of their goods.
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Briefly (to omit those shamefull reproaches, wherewith they cloathed them from head to foot that did but set their faces heavenward) Pious people were fain privately to steal that communion with their God, whereof they were publiquely robbed & spoiled, these times of hostility;
Briefly (to omit those shameful Reproaches, wherewith they clothed them from head to foot that did but Set their faces heavenward) Pious people were fain privately to steal that communion with their God, whereof they were publicly robbed & spoiled, these times of hostility;
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Next to him we have been robbed of our Commander in chief, one that was valued (in Davids time) at many regiments of the vulgar, Ten thousands of others, one whom the Scripture cals the breath of our nostrils, and shall not the body struggle for life when this is stopt? we might as well call him the light of our eies,
Next to him we have been robbed of our Commander in chief, one that was valued (in Davids time) At many regiments of the Vulgar, Ten thousands of Others, one whom the Scripture calls the breath of our nostrils, and shall not the body struggle for life when this is stopped? we might as well call him the Light of our eyes,
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and shall we then suffer that Ignominy (which Naash would have put upon the men of Iab•sh Gilead ) to have our right eye thrust out? which if we doe, it is to be feared, the other will goe out for anguish,
and shall we then suffer that Ignominy (which Naash would have put upon the men of Iab•sh Gilead) to have our right eye thrust out? which if we do, it is to be feared, the other will go out for anguish,
and surely our losse hath been great, our case sad, like those shipwrackt persons we reade of in Pauls dangerous• voyage, where the Sun was not seen in divers dayes together, and withall no small tempest lying upon us.
and surely our loss hath been great, our case sad, like those shipwrecked Persons we read of in Paul's dangerous• voyage, where the Sun was not seen in diverse days together, and withal no small tempest lying upon us.
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If this Sun of ours had been only eclipsed for a while, keeping his Chamber without his Bride, we could have held our peace, though we might have said as Esther, the Enemy could not countervaile the Kings dammage:
If this Sun of ours had been only eclipsed for a while, keeping his Chamber without his Bride, we could have held our peace, though we might have said as Esther, the Enemy could not countervail the Kings damage:
However I beseech you, let him not set in a cloud, (if our prayers and tears can help it) let him not be turned into blood or darknesse, for that boads a terrible day indeed. Lose him, lose all;
However I beseech you, let him not Set in a cloud, (if our Prayers and tears can help it) let him not be turned into blood or darkness, for that bodes a terrible day indeed. Loose him, loose all;
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this sin is a shame to any people, so that when the souldier shall cut the girdle of authority, (as God threatens, solvit cingula regum) the loines and strength of that State must needs be loose and infeebled:
this since is a shame to any people, so that when the soldier shall Cut the girdle of Authority, (as God threatens, Solvit cingula regum) the loins and strength of that State must needs be lose and infeebled:
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There's no argument more certain to evidence a sad and decrepit State, then to have the water-course of justice stopt, or the waters so troubled and embitter'd, that the thirst and the taste are of the same danger.
There's no argument more certain to evidence a sad and decrepit State, then to have the watercourse of Justice stopped, or the waters so troubled and embittered, that the thirst and the taste Are of the same danger.
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This hath been our sad case for many a day, and moneth, and quarter-sessions together, where in most places we have had none (or some as good as none) in the place of Judicature, either for sentence,
This hath been our sad case for many a day, and Monn, and Quarter-sessions together, where in most places we have had none (or Some as good as none) in the place of Judicature, either for sentence,
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and the cries have been so many and loud, that if there were an unjust Iudge in heaven, yet the sad importunities of his plaintiffs cannot but awaken him at length;
and the cries have been so many and loud, that if there were an unjust Judge in heaven, yet the sad importunities of his plaintiffs cannot but awaken him At length;
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Those amongst the rest, which were left us as so many golden Legacies •y that Mother in our Israel, of ever blessed memory, upon whose Tombe you may finde them engraven, in these golden particulars;
Those among the rest, which were left us as so many golden Legacies •y that Mother in our Israel, of ever blessed memory, upon whose Tomb you may find them engraven, in these golden particulars;
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Religion reformed, peace well grounded, honour at sea restored, rebellion extinguisht, England long and well governed, Scotland freed from the French, Ireland pacified, the Netherlands supported, and Spain awed: So that our Nationall mercies then concur'd with our justice to exalt our Nation, Prince and people then having but one heart and minde, contested in nothing more then to out-vie each other in their mutuall offices of love on the one side, and obedience on the other; a friendly part indeed.
Religion reformed, peace well grounded, honour At sea restored, rebellion extinguished, England long and well governed, Scotland freed from the French, Ireland pacified, the Netherlands supported, and Spain awed: So that our National Mercies then concurred with our Justice to exalt our nation, Prince and people then having but one heart and mind, contested in nothing more then to outvie each other in their mutual Offices of love on the one side, and Obedience on the other; a friendly part indeed.
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That was the time when the shepherd could drive, and fold his sheep, the Clothiers carry their woven fleeces for the common good and their private gain, without fear of Troopers;
That was the time when the shepherd could drive, and fold his sheep, the Clothiers carry their woven fleeces for the Common good and their private gain, without Fear of Troopers;
then might Ministers preach the word with boldnesse, and study the truth without interruption, that have of late been fain to hide themselves and their books, and glad to escape so;
then might Ministers preach the word with boldness, and study the truth without interruption, that have of late been fain to hide themselves and their books, and glad to escape so;
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glad they have been to fling the plough into the hedge, and think it well to part with their horse and harnesse upon condition they may be favoured so far as not to drive and draw away their own goods. O sirs!
glad they have been to fling the plough into the hedge, and think it well to part with their horse and harness upon condition they may be favoured so Far as not to drive and draw away their own goods. O Sirs!
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so) a just requitall of their abuse, which God hath threatned to a people in our case, 2 Chron. 15. vers. 6. 7. In those times there was no peace to him that went out,
so) a just requital of their abuse, which God hath threatened to a people in our case, 2 Chronicles 15. vers. 6. 7. In those times there was no peace to him that went out,
Who can say, Blessed are the people that are in such a case? Or if any should be so far a Laodicean, as in this nakedn•sse and misery to think so, who (that hath his senses) could beleeve his report?
Who can say, Blessed Are the people that Are in such a case? Or if any should be so Far a Laodicean, as in this nakedn•sse and misery to think so, who (that hath his Senses) could believe his report?
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Not like that of the King of Israel in Naamans case, rending his cloathes, and suspecting a quarrell, but when he put forth a better passion and more suteable to the plaintiffs case, that mov'd him for justice in the siege of Samaria, (at what time they made eating of children by first and second courses) this wrought upon him rather sadnesse then wrath,
Not like that of the King of Israel in Naamans case, rending his clothes, and suspecting a quarrel, but when he put forth a better passion and more suitable to the plaintiffs case, that moved him for Justice in the siege of Samaria, (At what time they made eating of children by First and second courses) this wrought upon him rather sadness then wrath,
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and accordingly he answers, If the Lord help thee not, how can I help thee out of the barne-floor, or the wine-presse? But the while what shall we say next? It is pity to draw too violently at a sore breast, our next work must be to lie as quiet as we may,
and accordingly he answers, If the Lord help thee not, how can I help thee out of the Barn-floor, or the winepress? But the while what shall we say next? It is pity to draw too violently At a soar breast, our next work must be to lie as quiet as we may,
and must give up a free and humble discharge, as Saint Paul to the Church at Corinth, 2 Cor. 7. 11. The self same thing that you sorrowed after a godly sort, what carefulnesse it wrought in you, y•a what clearing of your selves;
and must give up a free and humble discharge, as Saint Paul to the Church At Corinth, 2 Cor. 7. 11. The self same thing that you sorrowed After a godly sort, what carefulness it wrought in you, y•a what clearing of your selves;
That we have been rob'd and spoil'd, is granted on all sides, and the calamity being common, the mischief of plundering is made matter of merry discourse.
That we have been robbed and spoiled, is granted on all sides, and the calamity being Common, the mischief of plundering is made matter of merry discourse.
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and as we have sent some hue and crie after these robbers, and spoilers, so let us send up as many sighes and tears, to think that no lesse penalty would serve our turns,
and as we have sent Some hue and cry After these robbers, and spoilers, so let us send up as many sighs and tears, to think that no less penalty would serve our turns,
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And surely the Wiseman wanted not for wisdome, and pity, when he speaks of a case directly like ours, and prefers death before it, Eccles. 4. 1, 2, 3. So I returned and considered the oppressions,
And surely the Wiseman wanted not for Wisdom, and pity, when he speaks of a case directly like ours, and prefers death before it, Eccles. 4. 1, 2, 3. So I returned and considered the oppressions,
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Our just God inflicts them, and the just man may fall into them seven times a day, (like gold into the fornace seven times tried) and arise with advantage.
Our just God inflicts them, and the just man may fallen into them seven times a day, (like gold into the furnace seven times tried) and arise with advantage.
Of this kinde our Saviour speaks, Joh. 9. 3. when his Disciples took it for granted, that the blinde man, or his parents, were extraordinary delinquents, to which Christ answers,
Of this kind our Saviour speaks, John 9. 3. when his Disciples took it for granted, that the blind man, or his Parents, were extraordinary delinquents, to which christ answers,
nay, as elsewhere in the case of the Galileans, Luke 13. 1. Giving them and us to know that it is not safe to make any sowre or severe comment upon the dark passages of his providence,
nay, as elsewhere in the case of the Galileans, Lycia 13. 1. Giving them and us to know that it is not safe to make any sour or severe comment upon the dark passages of his providence,
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I. if being blind (as he complains they were, v. 18. 19.) he doth not baffle them in their blindness, give the blow and start aside, but if they ask who smote them? he tels them plainly, it was the Lords doing, exprest with the Hebrew emphasis, which by way of demand doubles the answere (q. d.) I did it and wil justifie it.
I if being blind (as he complains they were, v. 18. 19.) he does not baffle them in their blindness, give the blow and start aside, but if they ask who smote them? he tells them plainly, it was the lords doing, expressed with the Hebrew emphasis, which by Way of demand doubles the answer (q. worser.) I did it and will justify it.
2. If they would know why? he stands not upon his royall p••rogative, (which is soveraign reason) but gives them satisfying reason suitable to their own principles, wherein he refers himself to their consciences,
2. If they would know why? he Stands not upon his royal p••rogative, (which is sovereign reason) but gives them satisfying reason suitable to their own principles, wherein he refers himself to their Consciences,
so that both put together and so solemnly charg'd upon this people, clear the truth propounded, That when God inflicts such extraordinary penalties (as they then,
so that both put together and so solemnly charged upon this people, clear the truth propounded, That when God inflicts such extraordinary penalties (as they then,
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and they had suffered, v. 10, 11. He was fain to deal with them as Absalon with Ioab, that could not get speech with him, till he fired his corn: so he dealt also with these in the text, fired them round about: the cause was apostasy and obstinacy.
and they had suffered, v. 10, 11. He was fain to deal with them as Absalom with Ioab, that could not get speech with him, till he fired his corn: so he dealt also with these in the text, fired them round about: the cause was apostasy and obstinacy.
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This being so, there is yet hope in Israel concerning this, Ez. 10. 2. there is yet some life in our case, a step at least betwixt us and death, there is space enough for mercy to come and warn,
This being so, there is yet hope in Israel Concerning this, Ezra 10. 2. there is yet Some life in our case, a step At least betwixt us and death, there is Molle enough for mercy to come and warn,
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if grace foresee and prevent the wrath to come, so that before we come to the last and great duty of consideration, we have by way of inference a twofold Information;
if grace foresee and prevent the wrath to come, so that before we come to the last and great duty of consideration, we have by Way of Inference a twofold Information;
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For the first, know for certain, that neither Jacob or Israel as then, nor England or Ireland now, are rob'd and spoil'd by fatall necessity, by any malignant influence of the stars,
For the First, know for certain, that neither Jacob or Israel as then, nor England or Ireland now, Are robbed and spoiled by fatal necessity, by any malignant influence of the Stars,
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or conjunction of the planets; (as some that have nothing else to say, or do, would amuse the world withall) No verily, our Church and State have those stars within them, (and O that we were so wise to get above them) those stars, I say, that have fought in their order against us, and without which God uses not to fight with us;
or conjunction of the planets; (as Some that have nothing Else to say, or do, would amuse the world withal) No verily, our Church and State have those Stars within them, (and Oh that we were so wise to get above them) those Stars, I say, that have fought in their order against us, and without which God uses not to fight with us;
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but his frowns are forced, and his stroaks are constrained, (like fire out of the flint) not without provocations, nothing can anger him but sin that fights against his will,
but his frowns Are forced, and his Strokes Are constrained, (like fire out of the flint) not without provocations, nothing can anger him but since that fights against his will,
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No, no, it is granted on all hands (not only by us who are here humbled under his mighty hand, but even by those that are blaspheming his name in the camp) that God hath cause enough to be angry;
No, no, it is granted on all hands (not only by us who Are Here humbled under his mighty hand, but even by those that Are blaspheming his name in the camp) that God hath cause enough to be angry;
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I hope there are none here so well conceited of our Nation in generall, or themselves in particular, to say or think, that God might have better spared this blood that hath been spilt amongst us;
I hope there Are none Here so well conceited of our nation in general, or themselves in particular, to say or think, that God might have better spared this blood that hath been spilled among us;
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or to judge betwixt him and his) harbour any such thoughts, let me bespeak you in the words of the Lord, O wash thine heart from this great wickednesse, that thou maiest be spared,
or to judge betwixt him and his) harbour any such thoughts, let me bespeak you in the words of the Lord, Oh wash thine heart from this great wickedness, that thou Mayest be spared,
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So again 2 in the year 88. Our Nation was unanimously agreed, Prince and people both, upon a course of reformation, to purge out the Romish poyson from the Church,
So again 2 in the year 88. Our nation was unanimously agreed, Prince and people both, upon a course of Reformation, to purge out the Romish poison from the Church,
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and it was pity then the Powder-plot should burn those bands at the first tying, all this while though there were cause enough, yet there was not this cause,
and it was pity then the Powder plot should burn those bans At the First tying, all this while though there were cause enough, yet there was not this cause,
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but now our sins comming to those bounds where God bids stand, and like the raging sea dashes against those white rocks of our kingdome, which are set to keep it off, it is now at that high tide,
but now our Sins coming to those bounds where God bids stand, and like the raging sea Dashes against those white Rocks of our Kingdom, which Are Set to keep it off, it is now At that high tide,
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Not only so, but accept the Penalty too, Levit. 26. 41. Doe this also, or we have but dallied in all our humiliations, it is in vain to pretend sackcloth and ashes, if we cloath not our selves with shame, lay our hands upon out mouthes,
Not only so, but accept the Penalty too, Levit. 26. 41. Do this also, or we have but dallied in all our humiliations, it is in vain to pretend Sackcloth and Ashes, if we cloth not our selves with shame, lay our hands upon out mouths,
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well, it is his mercy we are on this side of it, though for the present likely to be overwhelmed with miseries, yet must our uncircumcised hearts relent, accept of the punishment, and acknowledge there is a cause.
well, it is his mercy we Are on this side of it, though for the present likely to be overwhelmed with misery's, yet must our uncircumcised hearts relent, accept of the punishment, and acknowledge there is a cause.
so that now we are come to the second branch of Information, to take notice of those robbing and spoiling sins, which we shall finde coucht in the words,
so that now we Are come to the second branch of Information, to take notice of those robbing and spoiling Sins, which we shall find couched in the words,
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Briefly therefore (because generals work not so well in publique acknowledgements) we are to enquire what speciall sins the Lord points at as robbing & spoiling sins, which if they be not looked to in time, wil not only lengthen out that miserie under which we groan,
Briefly Therefore (Because generals work not so well in public acknowledgements) we Are to inquire what special Sins the Lord points At as robbing & spoiling Sins, which if they be not looked to in time, will not only lengthen out that misery under which we groan,
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Now, though it were fitting that these should be discovered to the full, yet being in hast I can but shew them at a running view (as he that paints out an Army of enemies at a distance, thinks it enough to shew the heads of some Commanders in the Van, together with the tops of their colours,
Now, though it were fitting that these should be discovered to the full, yet being in haste I can but show them At a running view (as he that paints out an Army of enemies At a distance, thinks it enough to show the Heads of Some Commanders in the Van, together with the tops of their colours,
For the general, take in our Gospel sins that fight against the remedy, and lay a people open to wrath without a covering, Io 15. 22. Now have they (saies Christ) no covering for their sin, having refused to put him on, who was the white-rayment, which he counselled them to buy for that purpose, Re. 3. 19. When a people are so high-mounted in the seat of the scorners, that the most pretious treasures of the gospel,
For the general, take in our Gospel Sins that fight against the remedy, and lay a people open to wrath without a covering, Io 15. 22. Now have they (Says christ) no covering for their since, having refused to put him on, who was the white-raiment, which he counseled them to buy for that purpose, Re. 3. 19. When a people Are so high-mounted in the seat of the Scorner's, that the most precious treasures of the gospel,
then to scoffe at it as a thing hidden from their eies, when these graces of the new Covenant are trampled under feet, and blood of the Covenant accounted as an unholy thing,
then to scoff At it as a thing hidden from their eyes, when these graces of the new Covenant Are trampled under feet, and blood of the Covenant accounted as an unholy thing,
if Grace and Salvation it selfe be thus abused and turned into wantonnesse, who or what shall save them from the wrath to come? This we find to be the generall• complaint of this Prophet against this people in his time, a warning given them 60. years before the robbers & spoilers were fully let in upon them;
if Grace and Salvation it self be thus abused and turned into wantonness, who or what shall save them from the wrath to come? This we find to be the generall• complaint of this Prophet against this people in his time, a warning given them 60. Years before the robbers & spoilers were Fully let in upon them;
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When it came to passe that the sins of these (setting aside their personall aggravations) were the same for number and nature with the basest of the people, the same pride and prophanenesse, the same cruelty, and covetousnesse, the same excesse, and uncleannesse, &c. and by these means so strengthened the hands of the wicked, that they came forth in a full strength to make a Covenant with death and hell, and to break all Bonds and Covenants with God;
When it Come to pass that the Sins of these (setting aside their personal aggravations) were the same for number and nature with the Basest of the people, the same pride and profaneness, the same cruelty, and covetousness, the same excess, and uncleanness, etc. and by these means so strengthened the hands of the wicked, that they Come forth in a full strength to make a Covenant with death and hell, and to break all Bonds and Covenants with God;
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it was then high time for God to look to his honour, being (in good earnest) driven from the place where his honour dwelt, which •e was resolved to visit with a vengeance, the first place he began withall, Ezek. 9. 6. Mal. 3. 3. It were too large to bring in the severall complaints put up against these Sanctuary sinners by those of their own Tribes;
it was then high time for God to look to his honour, being (in good earnest) driven from the place where his honour dwelled, which •e was resolved to visit with a vengeance, the First place he began withal, Ezekiel 9. 6. Malachi 3. 3. It were too large to bring in the several complaints put up against these Sanctuary Sinners by those of their own Tribes;
Wolves and Mastives may be alike in hair and colour, but differ much in their respects to the fold, the one watches over it for good, the other for a mischief;
Wolves and Mastiffs may be alike in hair and colour, but differ much in their respects to the fold, the one watches over it for good, the other for a mischief;
this the Lord saw, and therefore as there was no remedy when the bad people abused the good Prophets, 2 Chron. 36. so when the bad Prophets abused the good people, there was no remedy but ruine, God cals in all the robbers and spoilers round about, to make a prey of Priest and People in this case, Es. 56. 9. 19. 11, 12.
this the Lord saw, and Therefore as there was no remedy when the bad people abused the good prophets, 2 Chronicles 36. so when the bad prophets abused the good people, there was no remedy but ruin, God calls in all the robbers and spoilers round about, to make a prey of Priest and People in this case, Es. 56. 9. 19. 11, 12.
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thus was it with them, (and how much better of late with us) when those Priests were the only men of worship that could silence their brethren in a Lordly tone, and courtly scoffe.
thus was it with them, (and how much better of late with us) when those Priests were the only men of worship that could silence their brothers in a Lordly tone, and courtly scoff.
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As Amaziah did, Amos 7. 11. O thou man of God — Fly thy way, &c. when these could by an Arbitrary power of their own, dispence with the power of godlinesse,
As Amaziah did, Amos 7. 11. O thou man of God — Fly thy Way, etc. when these could by an Arbitrary power of their own, dispense with the power of godliness,
and in their rare and solemn Sermons discourse the people into a dream of wine and strong drink, Mich. 2. 11. (as ours did into whitson-Ales-Lords-day sports) and this so pleased the people that they were resolved (as most of ours are) to engage their lives, liberties, to maintain these pleasing devotions;
and in their rare and solemn Sermons discourse the people into a dream of wine and strong drink, Mich. 2. 11. (as ours did into whitson-Ales-Lords-day sports) and this so pleased the people that they were resolved (as most of ours Are) to engage their lives, Liberties, to maintain these pleasing devotions;
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Ier. 5. ult. An horrible thing, &c. shall I not visit saith God for these things, &c. Yes, doubtlesse in this very way that he now goes in, to let in the robbers and spoilers,
Jeremiah 5. ult. an horrible thing, etc. shall I not visit Says God for these things, etc. Yes, doubtless in this very Way that he now Goes in, to let in the robbers and spoilers,
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and tels what they shall doe, v. 17. eat up thy harvest, thy flocks and heards, &c. More particularly, the despising of Gods word and messengers, dared the Lord to spoil them.
and tells what they shall do, v. 17. eat up thy harvest, thy flocks and heards, etc. More particularly, the despising of God's word and messengers, dared the Lord to spoil them.
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David could do no lesse in point of honour, then pour out the fury of his anger and strength of battell upon the Ammonites, when his gracious message and messengers were so shamefully intreated;
David could do no less in point of honour, then pour out the fury of his anger and strength of battle upon the Ammonites, when his gracious message and messengers were so shamefully entreated;
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as the Lord intimates with complaint, Es. 33. 31, 32. when men shall come with the same affections to the Temple as to a tavern, call for what they please,
as the Lord intimates with complaint, Es. 33. 31, 32. when men shall come with the same affections to the Temple as to a tavern, call for what they please,
which when the good Prophets could not in conscience do, but told them of their sowr grapes & bitter clusters, they flung these reports into their faces with indignation, and added this above all, to thrust them into corners, v. 20. it was time for the Lord to pay them in their own coin, and deal with them as they dealt with his servants,
which when the good prophets could not in conscience do, but told them of their sour grapes & bitter clusters, they flung these reports into their faces with Indignation, and added this above all, to thrust them into corners, v. 20. it was time for the Lord to pay them in their own coin, and deal with them as they dealt with his Servants,
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and this such a provoking and spoiling sin, that God reades their doom in the Prophets curse, Ier. 18. 20, 21, 22. the very judgment in the text.
and this such a provoking and spoiling since, that God reads their doom in the prophets curse, Jeremiah 18. 20, 21, 22. the very judgement in the text.
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Adde to this their dalliance with God in holy performances, wherein they were content to be costly, so God would value their service at their own rate;
Add to this their dalliance with God in holy performances, wherein they were content to be costly, so God would valve their service At their own rate;
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But when (in stead of these vain thoughts, which he could not think of with patience, Ier. 4. 14.) he requires real duties, to do justly, love mercy,
But when (in stead of these vain thoughts, which he could not think of with patience, Jeremiah 4. 14.) he requires real duties, to do justly, love mercy,
their fastings and prayers, services and sacrifices, were such noisome formalties, that the Lord starts off from them as so many dead and rotten carkasses, that had neither life nor soul in them, professes his loathing detestation, Es. 1. from 12. to 21. And whereas against this they pleaded, that God did them not right, in not regarding and rewarding his own ordinances, Es. 58. 4. he there turns them in-side out-side to the world,
their Fastings and Prayers, services and Sacrifices, were such noisome formalties, that the Lord starts off from them as so many dead and rotten carcases, that had neither life nor soul in them, Professes his loathing detestation, Es. 1. from 12. to 21. And whereas against this they pleaded, that God did them not right, in not regarding and rewarding his own ordinances, Es. 58. 4. he there turns them inside outside to the world,
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for which he threatens not only to loath them, but his own sanctuary which was polluted by them, Ier. 7. 12. 14. and resolves to destroy all their wise contrivances, whereby they deceived themselves, abused the world,
for which he threatens not only to loath them, but his own sanctuary which was polluted by them, Jeremiah 7. 12. 14. and resolves to destroy all their wise contrivances, whereby they deceived themselves, abused the world,
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and displeasure to this people, gives them a discharge, either of praying for them, Ierem. 14. 10, 11. or preaching to them, Hos. 4. 17. Let them alone, saith God, (q. d.) they are joyn'd to their idols, wedded to their wayes,
and displeasure to this people, gives them a discharge, either of praying for them, Jeremiah 14. 10, 11. or preaching to them, Hos. 4. 17. Let them alone, Says God, (q. worser.) they Are joined to their Idols, wedded to their ways,
In the times of their reforming Magistrates, (when Piety was in fashion at Court) then they will wade through bloud to get to the Temple, their cancel'd covenants shall be renewed,
In the times of their reforming Magistrates, (when Piety was in fashion At Court) then they will wade through blood to get to the Temple, their canceled Covenants shall be renewed,
So to know Gods Name, and not to trust him, is a deserting with a witnesse, which he takes so unkindly, that if the whole flaming Army of his wrath can expresse the fury of his anger and jealousie, the provoking party in this case must look for it.
So to know God's Name, and not to trust him, is a deserting with a witness, which he Takes so unkindly, that if the Whole flaming Army of his wrath can express the fury of his anger and jealousy, the provoking party in this case must look for it.
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It was for this that the Lord discovers so much passion by his Prophets, and tells them, their desolation should be so great, that other Nations should raise the wonder, and say.
It was for this that the Lord discovers so much passion by his prophets, and tells them, their desolation should be so great, that other nations should raise the wonder, and say.
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but) well armed, able and resolved, not onely to abridge them of their fuell, (which we now finde to be a great strait) but to make fuiell of their farest houses,
but) well armed, able and resolved, not only to abridge them of their fuel, (which we now find to be a great strait) but to make fuiell of their farest houses,
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To these might be added many more, but these enough to let us know that when God gives up a people to robbing and spoiling, they would but look inwards,
To these might be added many more, but these enough to let us know that when God gives up a people to robbing and spoiling, they would but look inward,
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but if they finde these fore-running sinnes, and this judgment (of robbing, and spoiling) following at the heels of them, they need no more wonder in this case,
but if they find these forerunning Sins, and this judgement (of robbing, and spoiling) following At the heels of them, they need no more wonder in this case,
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then to see the Sun rising in the East, and putting forward like a Giant in his wonted course, untill he sets in the West, which being ordinary, is not ordinarily regarded:
then to see the Sun rising in the East, and putting forward like a Giant in his wonted course, until he sets in the West, which being ordinary, is not ordinarily regarded:
and to this duty we are called in the last place, being now come to the consideration required, partly by way of a serious acclamation in the scope of the Text and preface, partly by a severe objurgation, charging it as the great delinquency in Iacob and Israel, who though he were set upon by robbers,
and to this duty we Are called in the last place, being now come to the consideration required, partly by Way of a serious acclamation in the scope of the Text and preface, partly by a severe objurgation, charging it as the great delinquency in Iacob and Israel, who though he were Set upon by robbers,
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yea they came not like theeves in the night, preventing all complaints and succours, but comming with such warning as they did, the wonder is, that God hears not of them either by outcries,
yea they Come not like thieves in the night, preventing all complaints and succours, but coming with such warning as they did, the wonder is, that God hears not of them either by Outcries,
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And was not this strange? to be rob'd, and spoil'd, and not to know it? The Prophet (Hos. 7. 9.) thought it strange, That gray hairs should be here and there upon them, and •hey not know it;
And was not this strange? to be robbed, and spoiled, and not to know it? The Prophet (Hos. 7. 9.) Thought it strange, That grey hairs should be Here and there upon them, and •hey not know it;
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they knew what ayled them well enough, what their sinne was, and what their suffering was, in sensu diviso, but to put these together, in sensu composito, as the cause and effect,
they knew what ailed them well enough, what their sin was, and what their suffering was, in sensu diviso, but to put these together, in sensu composito, as the cause and Effect,
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so much the Prophet implies in the preface, where he lifts up his voice to this purpose, that posterity may hear him, verse 23. Who will hearken and hear for the time to come? Or if that reaches not home to us, the Apostle takes it from him,
so much the Prophet Implies in the preface, where he lifts up his voice to this purpose, that posterity may hear him, verse 23. Who will harken and hear for the time to come? Or if that reaches not home to us, the Apostle Takes it from him,
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So that unlesse we mean to be made pillars of salt, to season succeeding generations, unlesse we mean to be made examples to others, let us take examples by others,
So that unless we mean to be made pillars of salt, to season succeeding generations, unless we mean to be made Examples to Others, let us take Examples by Others,
and lay them to heart, as a gracious duty which the Lord calls for at our hands, and hath set apart this day to put forth the acts of it, being indeed such a work of the day,
and lay them to heart, as a gracious duty which the Lord calls for At our hands, and hath Set apart this day to put forth the acts of it, being indeed such a work of the day,
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An act of the Iudgment, commonly called the minding of a thing, when the understanding is seen in its office, to weigh things aright in the ballance of the Sanctuary, and judges of them not according to appearance,
an act of the Judgement, commonly called the minding of a thing, when the understanding is seen in its office, to weigh things aright in the balance of the Sanctuary, and judges of them not according to appearance,
but with righteous judgment, layes the sinne in one scale, and the judgment in another, and never gives over untill it hath the just weight of what God hath done, and we have suffered.
but with righteous judgement, lays the sin in one scale, and the judgement in Another, and never gives over until it hath the just weight of what God hath done, and we have suffered.
Thus David, that at first had no more leisure but to cast his sinne into the scale in the grosse, 2 Sam. 12. 13. I have sinned, comes at better leisure to weigh it more distinctly, Psal. 51. 3. I know mine iniquity, &c. (q.
Thus David, that At First had no more leisure but to cast his sin into the scale in the gross, 2 Sam. 12. 13. I have sinned, comes At better leisure to weigh it more distinctly, Psalm 51. 3. I know mine iniquity, etc. (q.
This the Scripture calls The returning of a man to himself, as Christ expresses it in the case of the prodigall, that had lost himself, by not considering his wayes in his heart, did at length returne to himself. No doubt but before his return he knew what his folly was,
This the Scripture calls The returning of a man to himself, as christ Expresses it in the case of the prodigal, that had lost himself, by not considering his ways in his heart, did At length return to himself. No doubt but before his return he knew what his folly was,
and considered what his father was, and minded his return, then was he uncharm'd from his swinish disposition, changed in the renuing of his minde; and he that is brought to this, may be said, to lay things to heart.
and considered what his father was, and minded his return, then was he uncharmed from his swinish disposition, changed in the renewing of his mind; and he that is brought to this, may be said, to lay things to heart.
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2. An •ct of the will, which is the first chosen principle, (My sonne give me thy heart) and the first choosing principle, whereby we choose what to do,
2. an •ct of the will, which is the First chosen principle, (My son give me thy heart) and the First choosing principle, whereby we choose what to do,
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when the judgement rightly inlightned, reflects upon it self, and upon cle•• evidence of the fact, takes Gods part against it self, accuses, judges, condemns,
when the judgement rightly enlightened, reflects upon it self, and upon cle•• evidence of the fact, Takes God's part against it self, accuses, judges, condemns,
No longer a beast now, but his dear sonne, and pleasant childe, ver. 20. So that when the soul is brought to this temper, that the sin works upō the conscience, more then the suffering doth upon the outward man,
No longer a beast now, but his dear son, and pleasant child, ver. 20. So that when the soul is brought to this temper, that the since works upon the conscience, more then the suffering does upon the outward man,
and spoilers had done to them could say, verse 13. After all that is come upon us for our evill deeds, and our great trespasse; Thou O God, hast punished us lesse then our sinnes deserve;
and spoilers had done to them could say, verse 13. After all that is come upon us for our evil Deeds, and our great trespass; Thou O God, hast punished us less then our Sins deserve;
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But, O how rude and ignorant was I, and in that point a beast! Psal. 73. When judgement is thus brought to victory, that Gods proceedings are clearly discerned,
But, Oh how rude and ignorant was I, and in that point a beast! Psalm 73. When judgement is thus brought to victory, that God's proceedings Are clearly discerned,
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5. An act of the memory, whereby we recall things past and gone, and well-nigh lost, in the tumults and confusions or dangers and fears, (which are no friends to the memory) but when we can return into our fixed thoughts without any longer roving and wandring,
5. an act of the memory, whereby we Recall things past and gone, and well-nigh lost, in the tumults and confusions or dangers and fears, (which Are no Friends to the memory) but when we can return into our fixed thoughts without any longer roving and wandering,
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and gather them close together to make a good result of them, then the heart takes fire, as David expresses, Psal. 39. 3. He was fain to bring many scatter'd and confused thoughts together,
and gather them close together to make a good result of them, then the heart Takes fire, as David Expresses, Psalm 39. 3. He was fain to bring many scattered and confused thoughts together,
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This David cals the examining our heart upon our beds, Psal. 4. 4. the Prophet Zeph. 2. 12. cals sifting and searching over and again, (so the words would be read) Excutite vos, iterumque excutite;
This David calls the examining our heart upon our Beds, Psalm 4. 4. the Prophet Zephaniah 2. 12. calls sifting and searching over and again, (so the words would be read) Execute vos, iterumque Execute;
Let us sift and search our wayes, saith Ieremy, Lam. 3. 40. A duty which the Lord seriously looks for of all those that enter covenant with him of better obedidence,
Let us sift and search our ways, Says Ieremy, Lam. 3. 40. A duty which the Lord seriously looks for of all those that enter Covenant with him of better obedidence,
as we find Ezek. 36. 31. Then shall you remember your own evill wayes, and doings, that were not good, &c. And loath your selves in your own eyes for all your iniquities, &c. Lay these things together,
as we find Ezekiel 36. 31. Then shall you Remember your own evil ways, and doings, that were not good, etc. And loath your selves in your own eyes for all your iniquities, etc. Lay these things together,
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and yet concludes they laid it not to heart. v. 11. Briefly therefore let this be my warrant from God to charge home this duty, as ever we look to be 〈 ◊ 〉 of robbers and spoilers;
and yet concludes they laid it not to heart. v. 11. Briefly Therefore let this be my warrant from God to charge home this duty, as ever we look to be 〈 ◊ 〉 of robbers and spoilers;
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and this duty required have been laid to heart, doe you know what God hath done and our land hath suffered since this great breach hath let in the robbers and spoilers upon us?
and this duty required have been laid to heart, do you know what God hath done and our land hath suffered since this great breach hath let in the robbers and spoilers upon us?
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as not to hear and know that which makes the ears and hearts of our State to glow and tingle? do not they know what multitudes of men and sums of money have been lavisht and lost amongst robbers and spoilers? what hopefull plants of our Gentry,
as not to hear and know that which makes the ears and hearts of our State to glow and tingle? do not they know what Multitudes of men and sums of money have been lavished and lost among robbers and spoilers? what hopeful plants of our Gentry,
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and ours not know it? Can the threats of the sons of violence and the cries of the oppressed scatter the noise of this like so much tempest and thunder,
and ours not know it? Can the Treats of the Sons of violence and the cries of the oppressed scatter the noise of this like so much tempest and thunder,
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True, this is to hear of it by the ear, (and perhaps at an uncertain sound) as many doe that having taken reports upon trust, make it matter of discourse, others of gain,
True, this is to hear of it by the ear, (and perhaps At an uncertain found) as many do that having taken reports upon trust, make it matter of discourse, Others of gain,
Yea, but some of us (you may say) are more then ear witnesses of these things, we have seen with our eyes enough to make our heartsake, we have seen whole Troops and Regiments of as brave and daring men as the earth bears any (such as would have made our common adversary tremble to see their courage (or fury rather) acted in other kingdomes;) These have we seen to butcher each other in their own countries, soyling their land with their own blood,
Yea, but Some of us (you may say) Are more then ear Witnesses of these things, we have seen with our eyes enough to make our heartsake, we have seen Whole Troops and Regiments of as brave and daring men as the earth bears any (such as would have made our Common adversary tremble to see their courage (or fury rather) acted in other kingdoms;) These have we seen to butcher each other in their own countries, soiling their land with their own blood,
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because the Inhabitants durst not, or could not be at cost and charges to keep themselves safe within their own wals, these are things we have not taken •pon bare report,
Because the Inhabitants durst not, or could not be At cost and charges to keep themselves safe within their own walls, these Are things we have not taken •pon bore report,
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it is true indeed, the seeing eye and hearing eare are both the gift of the Lord, Prov. 20. 12. but this implies what is said else where, that there is an eye that sees not, and ear that hears not, and yet both wide open,
it is true indeed, the seeing eye and hearing ear Are both the gift of the Lord, Curae 20. 12. but this Implies what is said Else where, that there is an eye that sees not, and ear that hears not, and yet both wide open,
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but to hear his languishing groans, but it was the good Samaritan that properly laid his case to heart, that laid him upon his beast, poured oyle and wine into his wounds,
but to hear his languishing groans, but it was the good Samaritan that properly laid his case to heart, that laid him upon his beast, poured oil and wine into his wounds,
And hath not our State done this too as far as in them lies? have not they took full information of our common calamities? sate out many a sad day and night, month,
And hath not our State done this too as Far as in them lies? have not they took full information of our Common calamities? sat out many a sad day and night, Monn,
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and some years, to consult upon these things, and are able for a need to give the world an accompt frō what quarters this dreadfull storm was first blown in upon us;
and Some Years, to consult upon these things, and Are able for a need to give the world an account from what quarters this dreadful storm was First blown in upon us;
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what unhappy constellations and conjunctions are ghest to be the second causes, what dammage it hath done by Sea and Land? Yea, they can tell what goodly grounds this Land-flood hath spoiled,
what unhappy constellations and conjunctions Are guessed to be the second Causes, what damage it hath done by Sea and Land? Yea, they can tell what goodly grounds this Landflood hath spoiled,
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And truly this is worth the knowing, the blessing of him that dwelt in the bush be their cloud by day and p•llar of fire by night, that their Assemblies may be directed and protected till judgement be brought to victory.
And truly this is worth the knowing, the blessing of him that dwelled in the bush be their cloud by day and p•llar of fire by night, that their Assemblies may be directed and protected till judgement be brought to victory.
though this be the day of Iacobs troubles, yet the hope of Israel, and Saviour thereof in the time of trouble, will remember Iacob and all his troubles.
though this be the day of Iacobs Troubles, yet the hope of Israel, and Saviour thereof in the time of trouble, will Remember Iacob and all his Troubles.
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To this purpose I am to bespeak you all (Honourable and beloved) according to the severall rankes and files wherein you stand, to expresse and improve some acts of this duty required, that the Lord may see and say there is many an hearty and affectionate soul amongst us, willing to give him a meeting,
To this purpose I am to bespeak you all (Honourable and Beloved) according to the several ranks and files wherein you stand, to express and improve Some acts of this duty required, that the Lord may see and say there is many an hearty and affectionate soul among us, willing to give him a meeting,
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as Iacob did, and not let him goe without a blessing; to this purpose let me but briefly name some few advertisements that may satisfie you; 1, when it is done;
as Iacob did, and not let him go without a blessing; to this purpose let me but briefly name Some few advertisements that may satisfy you; 1, when it is done;
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Families and goods, &c. as the course of these times can lawfully afford, if we can bring our selves to look upon these as if not considerable (as Phinehas wife upon her Ichabod ) and set our selves as neer as may be in the case of the distressed families in our Kingdome, that are fain to fast upon other terms then we doe,
Families and goods, etc. as the course of these times can lawfully afford, if we can bring our selves to look upon these as if not considerable (as Phinehas wife upon her ichabod) and Set our selves as near as may be in the case of the distressed families in our Kingdom, that Are fain to fast upon other terms then we do,
because the robbers and spoilers have taken away their childrens bread, if we now feeling a little hunger could be more pincht with the thought of theirs,
Because the robbers and spoilers have taken away their Children's bred, if we now feeling a little hunger could be more pinched with the Thought of theirs,
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or beholding the sad countenances of each other, could bewail the rufull sight of theirs sitting in sad or forlorn postures, either in their own houses or (which comes all to one) under the dark roof of hungry and dismall prisons;
or beholding the sad countenances of each other, could bewail the rueful sighed of theirs sitting in sad or forlorn postures, either in their own houses or (which comes all to one) under the dark roof of hungry and dismal prisons;
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O it were a brave spirit indeed that could in this case un-Lord or un-Knight himselfe in his heart for a while, as good Nehemiah did, who had wine and oyl enough to make a glad heart & smooth countenauce, yea and (that which is more then the best He amongst us can boast of for the present) he had the Kings favour to maintain and increase this;
Oh it were a brave Spirit indeed that could in this case un-Lord or un-Knight himself in his heart for a while, as good Nehemiah did, who had wine and oil enough to make a glad heart & smooth countenance, yea and (that which is more then the best He among us can boast of for the present) he had the Kings favour to maintain and increase this;
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surely it would become us well to look upon our land as a Golgotha rather then Bethel, of sepulchers rather then houses, a place that may be called after the na•ue of Isaacs wels, Esek and Sitnah, strife and hatred, where there hath been great pains taken to dig and keep open the fountain of Justice, and as much strife and hatred exprest to trouble the waters;
surely it would become us well to look upon our land as a Golgotha rather then Bethel, of sepulchers rather then houses, a place that may be called After the na•ue of Isaacs wells, Esek and Sitnah, strife and hatred, where there hath been great pains taken to dig and keep open the fountain of justice, and as much strife and hatred expressed to trouble the waters;
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when we can lay our hands on our hearts, and smite upon the thigh, and say, It is I Lord, I know none (in some sense) a greater delinquent then my selfe,
when we can lay our hands on our hearts, and smite upon the thigh, and say, It is I Lord, I know none (in Some sense) a greater delinquent then my self,
and King of Kings, one that hath made me, not his creature onely, but his favourite, doubled many a blessing upon me, belonging both to life and godlinesse;
and King of Kings, one that hath made me, not his creature only, but his favourite, doubled many a blessing upon me, belonging both to life and godliness;
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But how may this be done? Briefly thus, by putting forth, and stirring up some acts of naturall affection, which the Lord commands, and commends in his own,
But how may this be done? Briefly thus, by putting forth, and stirring up Some acts of natural affection, which the Lord commands, and commends in his own,
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and charges the contrary as an heathenish vice: Could we to this purpose consider but these two things, viz. 1. How miserable our friends have been made;
and charges the contrary as an Heathenish vice: Could we to this purpose Consider but these two things, viz. 1. How miserable our Friends have been made;
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who can choose but tremble, to see his fellow bleed under correction, for the same fault, wherein he knows himself to be (not an accessary onely, but) a principall agent.
who can choose but tremble, to see his fellow bleed under correction, for the same fault, wherein he knows himself to be (not an accessary only, but) a principal agent.
Are they greater, or better then our father Iacob? It is recorded of him, that he wept, and made supplication; doubtlesse then his own and others sins were laid to heart, Hos. 12. And if they think God sees not any iniquity in his own,
are they greater, or better then our father Iacob? It is recorded of him, that he wept, and made supplication; doubtless then his own and Others Sins were laid to heart, Hos. 12. And if they think God sees not any iniquity in his own,
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and I should think that if there were not one more besides this in the Scriptures, this alone were enough to let them know that he hath just cause to be angry, not onely with the sinnes,
and I should think that if there were not one more beside this in the Scriptures, this alone were enough to let them know that he hath just cause to be angry, not only with the Sins,
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and to such as these I have no more to say but this, as Mordecai to Esther, And do you think to escape better then the rest of the Kings loyall subjects? Have you any Charter to secure you, and yours from the common calamities? and to ensure you, that neither you,
and to such as these I have no more to say but this, as Mordecai to Esther, And do you think to escape better then the rest of the Kings loyal subject's? Have you any Charter to secure you, and yours from the Common calamities? and to ensure you, that neither you,
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For if our uncircumcised hearts relent not, to think what others suffer, and what we have contributed to their sufferings, we have not reacht the main duty in the Text,
For if our uncircumcised hearts relent not, to think what Others suffer, and what we have contributed to their sufferings, we have not reached the main duty in the Text,
for which the dreadfull spectacle of Gods anger is set up, even like a pillar of fire, either to lead us (if it may be) to repentance, never to be repented of;
for which the dreadful spectacle of God's anger is Set up, even like a pillar of fire, either to led us (if it may be) to Repentance, never to be repented of;
But (say some of these looser sort) what if we do not? what if we cannot do this? it is not every mans gift, to put the finger in the eye for every sin,
But (say Some of these looser sort) what if we do not? what if we cannot do this? it is not every men gift, to put the finger in the eye for every since,
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as soon enter into hell as into our hearts, to examine what is amisse there, therefore are resolved to let it alone, untill God come to reckon once for all:
as soon enter into hell as into our hearts, to examine what is amiss there, Therefore Are resolved to let it alone, until God come to reckon once for all:
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But secondly, there is no such matter intended, this is the cavill onely of the sons of Beliall, that had rather take sanctuary at Rome, then in a reformed Church:
But secondly, there is no such matter intended, this is the cavil only of the Sons of Belial, that had rather take sanctuary At Room, then in a reformed Church:
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Assuredly God intends no bands for us, but what will be golden, and glorious, even the easie yoak of Christ, hard to none that have their sound mindes:
Assuredly God intends no bans for us, but what will be golden, and glorious, even the easy yoke of christ, hard to none that have their found minds:
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but by that time it fell out of his own into the Harlots keeping, and nothing left of it to keep him, he was brought to think, that the yoak of his fathers servants was far better then his miserable freedom:
but by that time it fell out of his own into the Harlots keeping, and nothing left of it to keep him, he was brought to think, that the yoke of his Father's Servants was Far better then his miserable freedom:
it is likely we may be brought at length to think our fathers house and home worth looking after, where it is likely he will provide something beyond the bashfull modesty of those that think our former commons good enough if they may be got again;
it is likely we may be brought At length to think our Father's house and home worth looking After, where it is likely he will provide something beyond the bashful modesty of those that think our former commons good enough if they may be god again;
but if the Lord provide better, and we thrust off our mercy with a pretended humility, it is possible we may meet with that check which Ahaz had for his modesty,
but if the Lord provide better, and we thrust off our mercy with a pretended humility, it is possible we may meet with that check which Ahaz had for his modesty,
when it was construed infidelity and impiety, Es. 7. 8. 9, 10. To conclude, if upon these considerations, we can be perswaded to see and know the day of our visitation, if the Lord warning us by a burning shame, hath brought us to that temper, that it appears to him and the world, that his proceedings are laid to heart;
when it was construed infidelity and impiety, Es. 7. 8. 9, 10. To conclude, if upon these considerations, we can be persuaded to see and know the day of our Visitation, if the Lord warning us by a burning shame, hath brought us to that temper, that it appears to him and the world, that his proceedings Are laid to heart;
as any in the Christian world) when he is once satisfied, that we have laid the quarrell of his Covenant to heart, that we expresse it in our whole course, 1 mending our old wayes, 2 resolving upon better, 3 bewailing what is done, 4 taking the Lords part and quarrell against our selves, certainly he can,
as any in the Christian world) when he is once satisfied, that we have laid the quarrel of his Covenant to heart, that we express it in our Whole course, 1 mending our old ways, 2 resolving upon better, 3 bewailing what is done, 4 taking the lords part and quarrel against our selves, Certainly he can,
and will hold no longer from expressing as much mercy, as can be expected from the Captain of our salvation, that is consecrated to our sufferings, that he might be as mercifull,
and will hold no longer from expressing as much mercy, as can be expected from the Captain of our salvation, that is consecrated to our sufferings, that he might be as merciful,
In the mean time, he cannot hold, neither from whispering in that comfort which doth belong to the reformed number of Israel, even in the next words to the Text, Cap. 43. 1. Fear not, I am with thee,
In the mean time, he cannot hold, neither from whispering in that Comfort which does belong to the reformed number of Israel, even in the next words to the Text, Cap. 43. 1. fear not, I am with thee,
the poor traveller in the Gospel lost nothing upon the matter but the Priests blessing, (as good lost as found) by that time he was once revived and recovered, he knew his friends from his foes,
the poor traveller in the Gospel lost nothing upon the matter but the Priests blessing, (as good lost as found) by that time he was once revived and recovered, he knew his Friends from his foes,
and shews himself good in his office to that purpose, Esai. 61. 1, 2, 3. Then shall we be able to say, It was good for us, that we have pledg'd our German Brethren in that cup which hath gone round in most of the reformed parts of Christendome, whereof if we had not tasted, we might have questioned the Fatherly course and •are of reclaiming his wanton children, whereof we have now a pledge,
and shows himself good in his office to that purpose, Isaiah. 61. 1, 2, 3. Then shall we be able to say, It was good for us, that we have pledged our Germane Brothers in that cup which hath gone round in most of the reformed parts of Christendom, whereof if we had not tasted, we might have questioned the Fatherly course and •are of reclaiming his wanton children, whereof we have now a pledge,
Si •rateres, compater• fratri pro te patienti; si membrum, commorere capiti pro te ••orienti•si •on, doles, luge•, pla•gis; deliras, desipis, belluam sapis. Ber. in Ps. 90.
Si •rateres, compater• fratri Pro te patienti; si Limb, commorere Capiti Pro te ••orienti•si •on, doles, luge•, pla•gis; deliras, desipis, belluam sapis. Ber. in Ps. 90.
Quum a••orum peccata Deus in aliis videtur ulcisci, ostenditur hoc quanta sit connexio universitatis in populo, tanquam unius corporis membra sunt universi. Aug. in Iosh. quast. 8.
Whom a••orum Peccata Deus in Others videtur ulcisci, Ostenditur hoc quanta sit connexio universitatis in populo, tanquam unius corporis membra sunt universi. Aug. in Joshua Quast. 8.
