The misery of a deserted people opened in a sermon preached at Pauls before the Lord Major, aldermen, and Common-Councel, Decemb. 2, 1659, being a day of solemn humiliation by them appointed / by Edward Reynolds ...
WE finde in the Law of Moses that in several cases the Priests of the Lord were to sound the Trumpets unto the people to summon and awaken them unto the special duties which God called for, Numb. 10. 1 — 10. And in like manner the Lord commandeth his Prophets to lift up their voice like a Trumpet,
WE find in the Law of Moses that in several cases the Priests of the Lord were to found the Trumpets unto the people to summon and awaken them unto the special duties which God called for, Numb. 10. 1 — 10. And in like manner the Lord commands his prophets to lift up their voice like a Trumpet,
and to set the Trumpet unto their mouth, Isa. 58. 1. Hos. 8. 1. One end of blowing the Trumpet was to give warning to the people of any approaching danger, that they might timely prevent and escape it.
and to Set the Trumpet unto their Mouth, Isaiah 58. 1. Hos. 8. 1. One end of blowing the Trumpet was to give warning to the people of any approaching danger, that they might timely prevent and escape it.
Sonne of man, saith the Lord to the Prophet, I have set thee a Watchman to the House of Israel, therefore thou shalt heare the word at my mouth, and warn them from me.
Son of man, Says the Lord to the Prophet, I have Set thee a Watchman to the House of Israel, Therefore thou shalt hear the word At my Mouth, and warn them from me.
See Ezek. 33. 2 — 9. as Elisha gave the King of Israel warning of the King of Syriahs counsels against him, 2 Reg. 6. 9. This charge Jehoshaphat gave unto the Priests and Levites, that they should warne the people not to transgresse, least wrath come upon them and their brethren, 2 Chron. 19. 10.
See Ezekiel 33. 2 — 9. as Elisha gave the King of Israel warning of the King of Syriahs Counsels against him, 2 Reg. 6. 9. This charge Jehoshaphat gave unto the Priests and Levites, that they should warn the people not to transgress, least wrath come upon them and their brothers, 2 Chronicles 19. 10.
and when He slept in that terrible tempest which was upon the ship, the Master of the ship awakened him, What ailest thou O sleeper? arise and call upon thy God, Jon. 1. 6. We have had amongst us the confused noise of the battel of the Warrier, and garments rolled in blood, the noise of the ratling of the wheeles,
and when He slept in that terrible tempest which was upon the ship, the Master of the ship awakened him, What ailest thou O sleeper? arise and call upon thy God, Jon. 1. 6. We have had among us the confused noise of the battle of the Warrior, and garments rolled in blood, the noise of the rattling of the wheels,
and of the prancing of the horses, and of the jumping of the Chariots, of the bright sword, and the glittering Speare. And this should have awakened us to returne, and to seek the Lord.
and of the prancing of the Horses, and of the jumping of the Chariots, of the bright sword, and the glittering Spear. And this should have awakened us to return, and to seek the Lord.
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And if our eares were well awakened, I feare we should heare a more dreadful noise then that of the Warriar, the noise of the wings of the living Creatures, Ezek. 1. 24. the glory of the Lord in his Church threatning to depart from us,
And if our ears were well awakened, I Fear we should hear a more dreadful noise then that of the Warriar, the noise of the wings of the living Creatures, Ezekiel 1. 24. the glory of the Lord in his Church threatening to depart from us,
as he did from his people Judah, Ezek. 9. 3. 10. 18, 19. 11. 22, 23. I have therefore made choise of these words of this Trumpetsounding Prophet Hosea, that we may be awakened to cry mightily unto God,
as he did from his people Judah, Ezekiel 9. 3. 10. 18, 19. 11. 22, 23. I have Therefore made choice of these words of this Trumpetsounding Prophet Hosea, that we may be awakened to cry mightily unto God,
as he threatned to do unto the Church of Ephesus, Rev. 2. 4, 5. In this Chapter we have an enumeration of several sins of that people, and several judgements denounced against the same.
as he threatened to do unto the Church of Ephesus, Rev. 2. 4, 5. In this Chapter we have an enumeration of several Sins of that people, and several Judgments denounced against the same.
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The sinnes are, 1. Idolatry, going from God, ascribing their plenty to their superstition, ver. 1. 10, 15. 2. Emertaining and believing false prophets, ver. 7, 8. 3. Profundity of desperate wickedness,
The Sins Are, 1. Idolatry, going from God, ascribing their plenty to their Superstition, ver. 1. 10, 15. 2. Emertaining and believing false Prophets, ver. 7, 8. 3. Profundity of desperate wickedness,
as that of Gibeah, Judg. 19. v. 9. 4. Carnal confidence and security, v. 1, 13. 5. Wickednesse of Prophets who should teach others, v. 7, 8. of Princes who should punish others, v. 15. and of the People, ver. 17. and all these sinnes aggravated by Gods ancient Love unto them, v. 10.
as that of Gibeah, Judges 19. v. 9. 4. Carnal confidence and security, v. 1, 13. 5. Wickedness of prophets who should teach Others, v. 7, 8. of Princes who should Punish Others, v. 15. and of the People, ver. 17. and all these Sins aggravated by God's ancient Love unto them, v. 10.
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The punishments denounced, v. 9. and now presently impending, v. 7. 1. Scarcity of corne and wine, which they promised themselves by their Idolatry, v. 1, 2. 2. Expulsion from the Lords Land, into the Land of Enemies and Idols, which they loved more then the Lord, v. 3. 3. Eating polluted and interdicted meats, as they had polluted the Land, v. 3. 4. Ceasing of Sacrifices, and impurity of them, displeasing to God as the bread of mourners, which was not to come into Gods house, v. 4. 5. No celebrity or solemne Festivals, v. 5. 6. Horrid vastation, flight, death burial in Egypt &c. v. 6. as chap. 10. 8. Isa. 34. 11 — 15. 7. Slaying of children from the conception to the birth, from the birth to youth, Educated for murtherers, v. 11, 12, 13, 14, 16. 8. Gods departure from them, hating them loving them no more; driving them from his house and presence, casting them away, verse 12, 15, 17. With all which there is a double prolepsis or prevention of an objection. 1. They were at this time joyous, and in great prosperity under Jeroboam who flourished more then any of the Kings of Israel. This vaine security he removeth by assuring them that the dayes of visitation and recompence were come, ver. 1, 7. 2. They were strong like Tyrus, and their place was secured by the Impregnablenesse of it.
The punishments denounced, v. 9. and now presently impending, v. 7. 1. Scarcity of corn and wine, which they promised themselves by their Idolatry, v. 1, 2. 2. Expulsion from the lords Land, into the Land of Enemies and Idols, which they loved more then the Lord, v. 3. 3. Eating polluted and interdicted Meats, as they had polluted the Land, v. 3. 4. Ceasing of Sacrifices, and impurity of them, displeasing to God as the bred of mourners, which was not to come into God's house, v. 4. 5. No celebrity or solemn Festivals, v. 5. 6. Horrid vastation, flight, death burial in Egypt etc. v. 6. as chap. 10. 8. Isaiah 34. 11 — 15. 7. Slaying of children from the conception to the birth, from the birth to youth, Educated for murderers, v. 11, 12, 13, 14, 16. 8. God's departure from them, hating them loving them no more; driving them from his house and presence, casting them away, verse 12, 15, 17. With all which there is a double prolepsis or prevention of an objection. 1. They were At this time joyous, and in great Prosperity under Jeroboam who flourished more then any of the Kings of Israel. This vain security he Removeth by assuring them that the days of Visitation and recompense were come, ver. 1, 7. 2. They were strong like Tyre, and their place was secured by the Impregnableness of it.
But this should not prevent the judgement, the murtherer should finde out their children, the beloved fruit of their womb, v. 1. 3, 16. The words of the Text containe the sorest of all these judgements.
But this should not prevent the judgement, the murderer should find out their children, the Beloved fruit of their womb, v. 1. 3, 16. The words of the Text contain the Sorest of all these Judgments.
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God may love and adopt a people, own them for his, vouchsafe his presence to them, be a Sanctuary for them, in a Wildernesse, in Babylon, when he feeds them with bread of affliction and water of affliction, Deut. 8. 15, 16. Exod. 33. 14. Ezek. 11. 16. Isa. 30. 20, 21. But this is the uttermost misery which a people can be exposed unto, to have the Lord hate them, love them no more, drive and cast them out, and depart from them;
God may love and adopt a people, own them for his, vouchsafe his presence to them, be a Sanctuary for them, in a Wilderness, in Babylon, when he feeds them with bred of affliction and water of affliction, Deuteronomy 8. 15, 16. Exod 33. 14. Ezekiel 11. 16. Isaiah 30. 20, 21. But this is the uttermost misery which a people can be exposed unto, to have the Lord hate them, love them no more, drive and cast them out, and depart from them;
and Petrus Galatinus chargeth the Jews with a false punctation of this word Besuri for Besari, out of an hatred of the great mystery of the Incarnation.
and Peter Galatinus charges the jews with a false punctation of this word Besuri for Besari, out of an hatred of the great mystery of the Incarnation.
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which the sense of the context evidently requires, by comparing it with, v. 15, 17. for though the middle letter be Shin for Samech, yet that mutation is very frequent, for Letters of the same sound and Organ to be put one for another; as learned men have observed.
which the sense of the context evidently requires, by comparing it with, v. 15, 17. for though the middle Letter be Shin for Samech, yet that mutation is very frequent, for Letters of the same found and Organ to be put one for Another; as learned men have observed.
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Job could blesse God when all was gone, because the Lord had not forsaken him, Job 1. 21. and the Apostle, All men forsook me, but the Lord stood with me, and strengthned me, 2 Tim. 4. 16, 17. But when corne and wine, sacrifices and oblations, countrey and dwelling places, Tabernacles and delights, Children and the beloved fruit of the womb, the Glory of that people, are all gone,
Job could bless God when all was gone, Because the Lord had not forsaken him, Job 1. 21. and the Apostle, All men forsook me, but the Lord stood with me, and strengthened me, 2 Tim. 4. 16, 17. But when corn and wine, Sacrifices and Oblations, country and Dwelling places, Tabernacles and delights, Children and the Beloved fruit of the womb, the Glory of that people, Are all gone,
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then for God to go after them, and depart too, and to withdraw his Majesty and presence from them, to hate them, to love them no more, to cast them out of his sight, this is a cumulated Woe, etiam vae, a Woe that doth consummate all the other woes, that leaveth no room for another,
then for God to go After them, and depart too, and to withdraw his Majesty and presence from them, to hate them, to love them no more, to cast them out of his sighed, this is a cumulated Woe, etiam vae, a Woe that does consummate all the other woes, that Leaveth no room for Another,
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There is a twofold presence of God, the one General by the immensity of his nature as he filleth all places, Psal. 139. 7 — 12. The other special, gracious, comfortable as he is in his Church. This presence of his hath been various, according to the different ages and states of the Church.
There is a twofold presence of God, the one General by the immensity of his nature as he fills all places, Psalm 139. 7 — 12. The other special, gracious, comfortable as he is in his Church. This presence of his hath been various, according to the different ages and states of the Church.
The Ark an Embleme of Gods presence, who is said to dwell between the Cherubims, Psalme 80. 1. there he promised to meet with them, Exod. 29. 43, 45. It is called his dwelling place, Psalme 76. 2. his place, his presence, 1 Chron. 16. 27.
The Ark an Emblem of God's presence, who is said to dwell between the Cherubims, Psalm 80. 1. there he promised to meet with them, Exod 29. 43, 45. It is called his Dwelling place, Psalm 76. 2. his place, his presence, 1 Chronicles 16. 27.
2. Energetical, in powerful and mighty operations, the bush burning and not consuming, the opening of the red sea, the thunders and lightnings on Sinai, the mighty works between Egypt and Canaan were all evidences of Gods presence with Israel, Psalme 68. 7, 8.
2. Energetical, in powerful and mighty operations, the bush burning and not consuming, the opening of the read sea, the Thunders and lightnings on Sinai, the mighty works between Egypt and Canaan were all evidences of God's presence with Israel, Psalm 68. 7, 8.
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And thus he is present with his Church by spiritual Ordinances, and by spiritual operations. 1. By spiritual Ordinances, in which God is said to be, 1 Cor. 14. 25. and Christ to preach, Eph. 2. 17. and to be evidently set forth, Gal. 3. 1. to be with his Messengers to the end of the world, Mat. 28. 20. 2. By spiritual operations, which are of three sorts, viz. works of Providence. Grace. Comfort.
And thus he is present with his Church by spiritual Ordinances, and by spiritual operations. 1. By spiritual Ordinances, in which God is said to be, 1 Cor. 14. 25. and christ to preach, Ephesians 2. 17. and to be evidently Set forth, Gal. 3. 1. to be with his Messengers to the end of the world, Mathew 28. 20. 2. By spiritual operations, which Are of three sorts, viz. works of Providence. Grace. Comfort.
2. In works of Grace, whereby Christ dwells in believers, illightning their mindes, bending their wills, subduing their lusts, erecting a tribunal and judgement seat in their hearts, giving accesse unto,
2. In works of Grace, whereby christ dwells in believers, illigthening their minds, bending their wills, subduing their Lustiest, erecting a tribunal and judgement seat in their hearts, giving access unto,
and communion with the Father and the Son, Gal. 2. 20. Ephes. 3. 17. for the work of the Spirit is to bring God and Christ unto the soul as his Temple, wherein be delighteth to dwell, Isa. 57. 15.
and communion with the Father and the Son, Gal. 2. 20. Ephesians 3. 17. for the work of the Spirit is to bring God and christ unto the soul as his Temple, wherein be delights to dwell, Isaiah 57. 15.
3. In works of Peace and Comfort, in which respect he is called the Comforter, John 14. 16. 16. 7. and the Reports which he makes of God and Christs to the soul, are called the Comforts of the holy Ghost, Act. 9. 31.
3. In works of Peace and Comfort, in which respect he is called the Comforter, John 14. 16. 16. 7. and the Reports which he makes of God and Christ to the soul, Are called the Comforts of the holy Ghost, Act. 9. 31.
1. As a Witnesse, He testifieth our Adoption, and the truth of the promises, causing the heart to acknowledge Gods fidelity in them, Rom. 8. 16. 1 Joh. 5. 6, 8.
1. As a Witness, He Testifieth our Adoption, and the truth of the promises, causing the heart to acknowledge God's Fidis in them, Rom. 8. 16. 1 John 5. 6, 8.
2. As a Seale, he ratifies our title and Gods grant to those promises so attested, Eph. 4. 30. God by his Spirit sealeth and marketh his own children for himself, Isa. 43. 21. Ezek. 9. 4. and so secureth their hearts that he is theirs, 1. Joh. 4. 13.
2. As a Seal, he Ratifies our title and God's grant to those promises so attested, Ephesians 4. 30. God by his Spirit Sealeth and marks his own children for himself, Isaiah 43. 21. Ezekiel 9. 4. and so secureth their hearts that he is theirs, 1. John 4. 13.
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3. As an Earnest and pledge of those glorious things the truth whereof he witnesseth, and the property whereunto he sealeth to believers, giving livery and seizen,
3. As an Earnest and pledge of those glorious things the truth whereof he Witnesseth, and the property whereunto he Sealeth to believers, giving livery and seizen,
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1. Manifestation of himself, and of the secrets of his love and counsel to the Church, John 14 21. he shews unto a soul the salvation of God, Psal. 50. 23. comes and sups with it, Rev. 3. 20. brings it into the banquetting house, Cant. 2. 4. unto a feast of fatted things.
1. Manifestation of himself, and of the secrets of his love and counsel to the Church, John 14 21. he shows unto a soul the salvation of God, Psalm 50. 23. comes and sups with it, Rev. 3. 20. brings it into the banqueting house, Cant 2. 4. unto a feast of fatted things.
but when he dwells in his Church, as in setled place, 1 Reg. 8. 13. Psal. 68. 16. and makes a soul or people his Temple, this is truly the glory of such a soul or people, 1 Sam. 4. 21.
but when he dwells in his Church, as in settled place, 1 Reg. 8. 13. Psalm 68. 16. and makes a soul or people his Temple, this is truly the glory of such a soul or people, 1 Sam. 4. 21.
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3. Protection and defence, If God be with us, who can be against us? If he be in the midst of us we shall not be moved, Psal. 46. 5. the Lord will cover his people all the day long, the beloved of the Lord shall dwell by him in safety, Deut. 33. 12. 4. Intimate delight and dearnesse;
3. Protection and defence, If God be with us, who can be against us? If he be in the midst of us we shall not be moved, Psalm 46. 5. the Lord will cover his people all the day long, the Beloved of the Lord shall dwell by him in safety, Deuteronomy 33. 12. 4. Intimate delight and dearness;
He taketh pleasure in those that feare him, his desire is towards them, Psal. 147. 11. Prov. 11. 20. Cant. 7. 10. 5. Supplies of grace, strength, ability, and assistance unto duties;
He Takes pleasure in those that Fear him, his desire is towards them, Psalm 147. 11. Curae 11. 20. Cant 7. 10. 5. Supplies of grace, strength, ability, and assistance unto duties;
Christ comes not to nakes walls, he beautifies the place of his abode, and makes it glorious, Psalme 149. 4. Isa. 11. 10. and makes us strong in the power of his might, Eph. 6. 10.
christ comes not to nakes walls, he beautifies the place of his Abided, and makes it glorious, Psalm 149. 4. Isaiah 11. 10. and makes us strong in the power of his might, Ephesians 6. 10.
6. Victory, he comes to the soul as Joshua to Canaan to dispossess the ancient Inhabitants, Zac. 14. 21. Ezek. 28. 24. We have briefly considering the Glory and honour of a people, who have God thus with them as their God, owning them, comforting, blessing, defending, encamping about them;
6. Victory, he comes to the soul as joshua to Canaan to dispossess the ancient Inhabitants, Zac. 14. 21. Ezekiel 28. 24. We have briefly considering the Glory and honour of a people, who have God thus with them as their God, owning them, comforting, blessing, defending, encamping about them;
for it is nearnesse unto God, and the enjoyment of righteous Lawes and holy Ordinances, which makes a Nation great and honourable, Deut. 4. 7, 8. Isa. 43, 4, 5. Let us now proceed to consider what it is for God to depart from a people, and how great a woe it bringeth along with it.
for it is nearness unto God, and the enjoyment of righteous Laws and holy Ordinances, which makes a nation great and honourable, Deuteronomy 4. 7, 8. Isaiah 43, 4, 5. Let us now proceed to Consider what it is for God to depart from a people, and how great a woe it brings along with it.
1. We must remember, that the Catholick and universal Church is indeficient, though not in its own Nature (for by the same reason that any particular Church may fail, all may) yet in regard of the promises which are made unto it, That the Gates of Hell shall not prevaile against it, Matth. 16. 18. That Christ will be with it to the end of the world, Mat. 28. 20. Of the Kingdome of Christ there shall be no End, Luke 1. 33. Christ will alwayes have a people on the earth to serve him.
1. We must Remember, that the Catholic and universal Church is indeficient, though not in its own Nature (for by the same reason that any particular Church may fail, all may) yet in regard of the promises which Are made unto it, That the Gates of Hell shall not prevail against it, Matthew 16. 18. That christ will be with it to the end of the world, Mathew 28. 20. Of the Kingdom of christ there shall be not End, Lycia 1. 33. christ will always have a people on the earth to serve him.
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No Church ever did challenge this Priviledg but the Romane Church, which yet the Apostle warneth to take heed, least God spare not them, as he spared not the natural branches,
No Church ever did challenge this Privilege but the Roman Church, which yet the Apostle warneth to take heed, lest God spare not them, as he spared not the natural branches,
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but brake them off, Rom. 11. 20, 21. This Truth we finde verified in the examples of the ten Tribes, who were at last Lo-ammi, quite unchurched and cast off by God, Hos. 1. 9. and of the Jewish Church, the natural branches, from whom the Kingdome of God hath been taken,
but brake them off, Rom. 11. 20, 21. This Truth we find verified in the Examples of the ten Tribes, who were At last Lo-ammi, quite unchurched and cast off by God, Hos. 1. 9. and of the Jewish Church, the natural branches, from whom the Kingdom of God hath been taken,
and wrath come upon them to the uttermost, Matth. 21. 43. 1 Thes. 2. 16. according as God threatned if they forsook him, he would forsake them, 2 Chron. 15. 2. And in those famous Churches of Asia, from whom the Candlestick is removed,
and wrath come upon them to the uttermost, Matthew 21. 43. 1 Thebes 2. 16. according as God threatened if they forsook him, he would forsake them, 2 Chronicles 15. 2. And in those famous Churches of Asia, from whom the Candlestick is removed,
3. For opening this sore judgement of Gods departing from a people we may observe, That the Scripture setteth forth Desertion unto us three manner of wayes.
3. For opening this soar judgement of God's departing from a people we may observe, That the Scripture sets forth Desertion unto us three manner of ways.
when his soule was made an offering for sinne, not because he ceased to love him, or to delight in him there was no solution of union, nor substraction of love or favour,
when his soul was made an offering for sin, not Because he ceased to love him, or to delight in him there was no solution of Union, nor substraction of love or favour,
but a with-drawing and hiding of Vision and comfort, whereby Christ was to make an attonement for us, by bearing for us the weight and sense of Divine wrath, Mat. 27. 46. Isa. 53. 4, 5. 2. In a way of probation, when the Lord in some particular case departs from a man to try him, and discover his own weaknesse unto him;
but a withdrawing and hiding of Vision and Comfort, whereby christ was to make an atonement for us, by bearing for us the weight and sense of Divine wrath, Mathew 27. 46. Isaiah 53. 4, 5. 2. In a Way of probation, when the Lord in Some particular case departs from a man to try him, and discover his own weakness unto him;
for if God never so little turne away his face and supportance from us, and suspend the operations of his Spirit upon us, we quickly finde by sad experience that of our selves we have no sufficiency to think or do any thing that is good, 2 Cor. 3. 5. thus the Lord left Hezekiah in that one particular of the Babylonian Ambassadors, that he might have tryal of his weaknesse,
for if God never so little turn away his face and supportance from us, and suspend the operations of his Spirit upon us, we quickly find by sad experience that of our selves we have no sufficiency to think or do any thing that is good, 2 Cor. 3. 5. thus the Lord left Hezekiah in that one particular of the Babylonian ambassadors, that he might have trial of his weakness,
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and thus God forsakes us when we forsake him, 2 Chron. 15. 2. and when we behave our selves ill in our doings, he will hide his face from us, Micah 3. 4. It is an hiding wrath, Isa. 57. 17. 59. 2. 64. 7. for the Lord threatneth darknesse to darknesse to those that walk not in the light when they have it, John 12. 35. This penal desertion is either personal, or publick.
and thus God forsakes us when we forsake him, 2 Chronicles 15. 2. and when we behave our selves ill in our doings, he will hide his face from us, micah 3. 4. It is an hiding wrath, Isaiah 57. 17. 59. 2. 64. 7. for the Lord threatens darkness to darkness to those that walk not in the Light when they have it, John 12. 35. This penal desertion is either personal, or public.
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and finding his grace still abused doth at last depart from them as he did from Saul, 1 Sam. 16. 14. and because they will not be purged, doth resolve that they shall not be purged,
and finding his grace still abused does At last depart from them as he did from Saul, 1 Sam. 16. 14. and Because they will not be purged, does resolve that they shall not be purged,
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and left him to go quickly about his wickednesse, to do that now which he had before withheld from doing, Joh. 13. 27. And Balaam, when he left him to runne after the wages of iniquity, in wrath as it were granting him to do, what he had forbidden him to do before, Numb. 22. 12. 20. 35. When the soul of a wretched sinner hath so long outfaced the light,
and left him to go quickly about his wickedness, to do that now which he had before withheld from doing, John 13. 27. And balaam, when he left him to run After the wages of iniquity, in wrath as it were granting him to do, what he had forbidden him to do before, Numb. 22. 12. 20. 35. When the soul of a wretched sinner hath so long outfaced the Light,
then the Lord frequently cometh in with penall induration, as the consequent of voluntary and contracted induration, and as to any spiritual awakenings,
then the Lord frequently comes in with penal induration, as the consequent of voluntary and contracted induration, and as to any spiritual awakenings,
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as when he threatned to remove the Candlestick from Ephesus, Rev. 2. 5. to strive no more with the old world, Gen. 6. 3. when he calls the ten Tribes Lo-Ammi, and will own them for his people no longer, Hos. 1. 9.
as when he threatened to remove the Candlestick from Ephesus, Rev. 2. 5. to strive no more with the old world, Gen. 6. 3. when he calls the ten Tribes Lo-Ammi, and will own them for his people no longer, Hos. 1. 9.
but made that place an example to warn Jerusalem, Jer. 7. 12, 14. when he threatned to scatter his people, he said he would leave a few men, a tenth from the sword, &c. Ezek. 12. 15, 16. Isa. 6. 12, 13. Or total, as he is said to have cast off the whole seed of Ephraim, Jer. 7. 15.
but made that place an Exampl to warn Jerusalem, Jer. 7. 12, 14. when he threatened to scatter his people, he said he would leave a few men, a tenth from the sword, etc. Ezekiel 12. 15, 16. Isaiah 6. 12, 13. Or total, as he is said to have cast off the Whole seed of Ephraim, Jer. 7. 15.
maketh her who had been termed forsaken and desolate to be Hephzibah, and Beulah, Isa. 62. 4. Zach. 10. 6. As in Queen Maries dayes he seemed to forsake England, and in a few years returned to us again:
makes her who had been termed forsaken and desolate to be Hephzibah, and Beulah, Isaiah 62. 4. Zach 10. 6. As in Queen Mary's days he seemed to forsake England, and in a few Years returned to us again:
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Or perpetual; as when he called the name of the ten Tribes, Lo-Ruhamah, resolving to take them away utterly, and to have mercy on them no more, Hosea 1. 6.
Or perpetual; as when he called the name of the ten Tribes, Lo-Ruhamah, resolving to take them away utterly, and to have mercy on them no more, Hosea 1. 6.
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Now that we may understand what this penal desertion is, we must note, That it is not every publick affliction which the Lord brings upon a Nation or people.
Now that we may understand what this penal desertion is, we must note, That it is not every public affliction which the Lord brings upon a nation or people.
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He had not forsaken Judah when he had sent them into bondage, Ezra. 9. 9. The Lord was a Sanctuary unto them in Babylon, Ezek. 11. 16. they may be in a wildernesse and have God with them, Exod. 33. 15. Paul was persecuted, but not forsaken, 2 Cor. 4. 9.
He had not forsaken Judah when he had sent them into bondage, Ezra. 9. 9. The Lord was a Sanctuary unto them in Babylon, Ezekiel 11. 16. they may be in a Wilderness and have God with them, Exod 33. 15. Paul was persecuted, but not forsaken, 2 Cor. 4. 9.
But the Lord is then said to depart from a people, when he giveth them a Bill of divorce, and breaketh off the conjugal Relation which he had with them, owns them not as Members of his Family, withdraws his presence from them, his Care of them,
But the Lord is then said to depart from a people, when he gives them a Bill of divorce, and breaks off the conjugal Relation which he had with them, owns them not as Members of his Family, withdraws his presence from them, his Care of them,
and thrusts them out of his house; It is a solemn renunciation and dimission, resolving to have nothing more to do with them, Jer. 3. 8. Res tuas tibi habe, redde meas, as Plautus expresseth the form amongst the Romans, Collige Sarcinulas dicit Libertus, & exi.
and thrusts them out of his house; It is a solemn renunciation and dimission, resolving to have nothing more to do with them, Jer. 3. 8. Rest tuas tibi habe, red meas, as Plautus Expresses the from among the Roman, Collige Sarcinulas dicit Libertus, & Exit.
So when the Ark of Gods presence was taken, the Glory is said to depart from Israel, 1 Sam. 4. 22. when the Lord said to the Prophet, Thou shalt not be a Reprover to them Ezek 3. 26. and to the Apostle, depart I will send thee to the Gentiles, Acts 22, 21. 13 46. Acts 28. 28. when a people see not their signes, have not a Prophet left, Psal. 74. 9. when the Glory of the Lord is upon the wing and the wheele, in motion, Ezek. 10. 18. This is a dangerous evidence that God is forsaking a people:
So when the Ark of God's presence was taken, the Glory is said to depart from Israel, 1 Sam. 4. 22. when the Lord said to the Prophet, Thou shalt not be a Reprover to them Ezekiel 3. 26. and to the Apostle, depart I will send thee to the Gentiles, Acts 22, 21. 13 46. Acts 28. 28. when a people see not their Signs, have not a Prophet left, Psalm 74. 9. when the Glory of the Lord is upon the wing and the wheel, in motion, Ezekiel 10. 18. This is a dangerous evidence that God is forsaking a people:
3. A subduction of Gifts and graces, as God withdrew his Spirit from Saul, 1 Sam. 16. 4. 28. 15. when a Nation is darkned, the wisdome of the wise, and understanding of the prudent is hid, Isa. 29. 14. Or the Lord in his severe providence is pleased to lay wise and prudent men aside, that their wisdome shall not be believed or made use of, this is a sore degree of Divine desertion.
3. A subduction of Gifts and graces, as God withdrew his Spirit from Saul, 1 Sam. 16. 4. 28. 15. when a nation is darkened, the Wisdom of the wise, and understanding of the prudent is hid, Isaiah 29. 14. Or the Lord in his severe providence is pleased to lay wise and prudent men aside, that their Wisdom shall not be believed or made use of, this is a soar degree of Divine desertion.
4. A subduction of defence and Protection, when a Nation is smitten, and there is no healing, but God takes away his peace from them, Jer. 14. 19. 16. 5. and they in danger of being given into the hands of Enemies,
4. A subduction of defence and Protection, when a nation is smitten, and there is no healing, but God Takes away his peace from them, Jer. 14. 19. 16. 5. and they in danger of being given into the hands of Enemies,
5. A judiciary Tradition, or leaving men to the vanity of their own mindes, and the lusts of their own hearts, to a giddinesse of spirit, and delusion of judgement.
5. A judiciary Tradition, or leaving men to the vanity of their own minds, and the Lustiest of their own hearts, to a giddiness of Spirit, and delusion of judgement.
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A sad step this of divine desertion, when men are given up to walk in their owne counsels, Psal. 81. 12. and are captivated to strong delusions to believe lies, 2 Thes. 2. 11. we have seen what this judgement is for God to depart from a people.
A sad step this of divine desertion, when men Are given up to walk in their own Counsels, Psalm 81. 12. and Are captivated to strong delusions to believe lies, 2 Thebes 2. 11. we have seen what this judgement is for God to depart from a people.
Let us now consider what a fearful Woe this is for God thus to leave a people, it is of all other the most comprehensive, Eminently containing in it all other woes,
Let us now Consider what a fearful Woe this is for God thus to leave a people, it is of all other the most comprehensive, Eminently containing in it all other woes,
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and veiles it over with this black and dismal intimation, Thus will I do unto thee, Amos 4. 12. when they scornfully ask'd the Prophets what burden they had from the Lord to deliver unto them the Lord gives them this as a Burden of burdens, a Curse of curses, I will forsake you, saith the Lord, Jerem. 23. 33. 1. It cuts off our relation unto God, ye are not my people, I will not be your God, Hos. 1. 9. It is the unfranchizing of a Church, Cancelling their Charter, Reversing and extinguishing all their priviledges, making them very Gentiles, A people without God or Covenant.
and veils it over with this black and dismal intimation, Thus will I do unto thee, Amos 4. 12. when they scornfully asked the prophets what burden they had from the Lord to deliver unto them the Lord gives them this as a Burden of burdens, a Curse of curses, I will forsake you, Says the Lord, Jeremiah 23. 33. 1. It cuts off our Relation unto God, you Are not my people, I will not be your God, Hos. 1. 9. It is the unfranchizing of a Church, Cancelling their Charter, Reversing and extinguishing all their privileges, making them very Gentiles, A people without God or Covenant.
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or Power, or Plenty, or Trade, or other outw•rd Accomplishments, but in having God nigh them, Deut. 4. 6. Christ is the Riches of the world, Rom. 11. 12. Gods favour the honour of a people, Isa. 43. 4. when he forsakes them, their Glory is gone.
or Power, or Plenty, or Trade, or other outw•rd Accomplishments, but in having God High them, Deuteronomy 4. 6. christ is the Riches of the world, Rom. 11. 12. God's favour the honour of a people, Isaiah 43. 4. when he forsakes them, their Glory is gone.
4. It cuts off the comfort of all our enjoyments, the pure use whereof we have from the favour of God alone, bringeth thornes and briars in our palaces, maketh our Table a snare, our Riches the fuel of our lusts, our Quailes the harbingers of our curses, our plenty nothing but the matter of our pride and our perdition.
4. It cuts off the Comfort of all our enjoyments, the pure use whereof we have from the favour of God alone, brings thorns and briers in our palaces, makes our Table a snare, our Riches the fuel of our Lustiest, our Quails the harbingers of our curses, our plenty nothing but the matter of our pride and our perdition.
Wicked men eat their meat as swine do, mingled with mire and uncleannesse, they eat in darknesse and sorrow, their riches are their hurt, Eccles. 5. 13, 17. Vanity and vexation, emptinesse and affliction are the total summe of all their worldly abundance, of all the sparks which they have kindled, after which they shall lie downe in sorrowe, Isaiah 50. 11. 5. It Seales us up under wrath and Judgement, is the Talent of leade which is cast on the Mouth of the Ephah.
Wicked men eat their meat as Swine do, mingled with mire and uncleanness, they eat in darkness and sorrow, their riches Are their hurt, Eccles. 5. 13, 17. Vanity and vexation, emptiness and affliction Are the total sum of all their worldly abundance, of all the sparks which they have kindled, After which they shall lie down in sorrow, Isaiah 50. 11. 5. It Seals us up under wrath and Judgement, is the Talon of lead which is cast on the Mouth of the Ephah.
or portall of Hell. For when the presence and ordinances of God are gone, men are in a Remedilesse Condition, Sick to death without either physick or Physitian.
or portal of Hell. For when the presence and ordinances of God Are gone, men Are in a Remediless Condition, Sick to death without either physic or physician.
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the Philistims warre, and God is departed, 1 Sam. 28. 15. Sin woundeth Satan accuseth, Law curseth, Death pursueth, Conscience roareth, Hell flameth, and God is departed.
the philistines war, and God is departed, 1 Sam. 28. 15. since wounds Satan Accuseth, Law Curseth, Death pursueth, Conscience roareth, Hell flameth, and God is departed.
7. It shuts out the prayers of Holy men for us, when God casts a people out of his sight, he will not here a Prophet for them, Jer. 7. 16. nay not an Assembly of Prophets, such as were mighty in prayers,
7. It shuts out the Prayers of Holy men for us, when God Cast a people out of his sighed, he will not Here a Prophet for them, Jer. 7. 16. nay not an Assembly of prophets, such as were mighty in Prayers,
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as Moses and Samuel, Jer. 15. 1. such as have had experience of most glorious deliverances, as Noah, Daniel and Job, Ezekiel 14. 14. 8. It opens an Inlet for all other Miseries and troubles, lets loose the sluces, and as in Noahs flood, breaks up the fountains of the great deep.
as Moses and Samuel, Jer. 15. 1. such as have had experience of most glorious Deliverances, as Noah, daniel and Job, Ezekielem 14. 14. 8. It Opens an Inlet for all other Misery's and Troubles, lets lose the sluices, and as in Noahs flood, breaks up the fountains of the great deep.
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He sweetens all the•• Sorrowes, makes their very Enemyes at p•••e, but when the Glory and the wall ••••re is departed, there is a free approach for all Calamities, a people are then ripe for destruction.
He sweetens all the•• Sorrows, makes their very Enemies At p•••e, but when the Glory and the wall ••••re is departed, there is a free approach for all Calamities, a people Are then ripe for destruction.
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1. That the Lord doth not in this manner forsake a Nation or Church untill, 1 They forsake him, our mercies are from God, our Miseries from our selves.
1. That the Lord does not in this manner forsake a nation or Church until, 1 They forsake him, our Mercies Are from God, our Misery's from our selves.
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so that he can no longer beare being pressed as a cart full of sheaves, 2 Chron. 36. 16. Jer. 15. 6. Jer. 44. 22. Isa. 43. 24. Amos 2. 13. 3. Nor without first giveing solemne warnings both by his Messengers, and by his more moderate chastisements, as we finde, Amos 3. 7. 4. 7 — 12. Amos 7. 1 — 7. 2. That when he doth forsake a people;
so that he can no longer bear being pressed as a cart full of sheaves, 2 Chronicles 36. 16. Jer. 15. 6. Jer. 44. 22. Isaiah 43. 24. Amos 2. 13. 3. Nor without First giving solemn Warnings both by his Messengers, and by his more moderate chastisements, as we find, Amos 3. 7. 4. 7 — 12. Amos 7. 1 — 7. 2. That when he does forsake a people;
and then remembers them againe, Jerem. 31. 18. 2. Lingringly and gradually, and as it were cum animo revertendi, If his people would hold fast and not let him go;
and then remembers them again, Jeremiah 31. 18. 2. Lingeringly and gradually, and as it were cum animo revertendi, If his people would hold fast and not let him go;
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so he did in the deportation of the ten Tribes, first in the dayes of Pekah, he carried the Land of Napthali away into Assyria, 2 Reg. 15. 29. And after in the dayes of Hosea upon violation of the conditions of service and tribute to the Assyrians, he carried the rest away,
so he did in the deportation of the ten Tribes, First in the days of Pekah, he carried the Land of Naphtali away into Assyria, 2 Reg. 15. 29. And After in the days of Hosea upon violation of the conditions of service and tribute to the Assyrians, he carried the rest away,
and removed them out of his sight, 2 Reg. 17. 6, 18. 3. Not till he have marked his own select people in the forehead and have provided a Zoar, a Pella, some hiding place and chambers of refuge for them, Ezek. 9. 4. Isa. 26. 20. 2 Chron. 30. 11. or at least fitted them for the external pressure of such a judgement,
and removed them out of his sighed, 2 Reg. 17. 6, 18. 3. Not till he have marked his own select people in the forehead and have provided a Zoar, a Pella, Some hiding place and chambers of refuge for them, Ezekiel 9. 4. Isaiah 26. 20. 2 Chronicles 30. 11. or At least fitted them for the external pressure of such a judgement,
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as those that have avouched the Lord for their God, and Christ for their King, Phil. 1. 27. Tit. 2. 10, 14. It was a pious and devout Meditation of Picus Mirandala, who professed himself amaz'd at the studies,
as those that have avouched the Lord for their God, and christ for their King, Philip 1. 27. Tit. 2. 10, 14. It was a pious and devout Meditation of Picus Mirandala, who professed himself amazed At the studies,
or rather frenzies of men, both to be wondered at the lamented, for if it be a great madnesse for men not to believe the Gospel, the truth whereof hath been confirmed by the witnesse of Apostles, the blood of Martyrs, the power of Miracles, the attestation of Elements, the confession of Devils;
or rather frenzies of men, both to be wondered At the lamented, for if it be a great madness for men not to believe the Gospel, the truth whereof hath been confirmed by the witness of Apostles, the blood of Martyrs, the power of Miracles, the attestation of Elements, the Confessi of Devils;
and removing our Candlestick, as a very preface to Goe ye cursed. If we have ever duly thought of the horrours of Caine, the howlings of Esau, the distresse of Saul, the despaire of Judas, we may passe some judgement what it is to forfeit God,
and removing our Candlestick, as a very preface to Go you cursed. If we have ever duly Thought of the horrors of Cain, the howlings of Esau, the distress of Saul, the despair of Judas, we may pass Some judgement what it is to forfeit God,
Heresie in the Easterne Churches made way for Mahumitanisme. And therefore when the Apostle makes mention of the dayes of Apostacy, when God was in great measure departed from the Church, we finde him still mentioning delusions, lies, doctrines of Devils, resisting of the Truth, 2 Thes. 2. 11. 1 Tim. 4. 1. 2 Tim. 3. 8.
Heresy in the Eastern Churches made Way for Mahumitanisme. And Therefore when the Apostle makes mention of the days of Apostasy, when God was in great measure departed from the Church, we find him still mentioning delusions, lies, doctrines of Devils, resisting of the Truth, 2 Thebes 2. 11. 1 Tim. 4. 1. 2 Tim. 3. 8.
3. Contempt and scorne of his Messengers and their message, which he hath sent, rising early and sending them, 2 Chron. 36. 16. when the servants were beaten and stoned,
3. Contempt and scorn of his Messengers and their message, which he hath sent, rising early and sending them, 2 Chronicles 36. 16. when the Servants were beaten and stoned,
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and the sonne slaine, then quickly after the Kingdome was taken away, Mat. 21. 33 — 43. Mat. 24. 34, 38. Certainly since the reformation of Religion the Ministers of the Gospel have never been under more reproach and contempt (and that by a Generation of men that think themselves perfecter then others) then in this Age they are;
and the son slain, then quickly After the Kingdom was taken away, Mathew 21. 33 — 43. Mathew 24. 34, 38. Certainly since the Reformation of Religion the Ministers of the Gospel have never been under more reproach and contempt (and that by a Generation of men that think themselves perfecter then Others) then in this Age they Are;
4. Remisseness and backsliding from our first love, Rev. 2. 5 — 7. falling away from that high esteeme which once we had of the Ordinances of Christ, of the communion of Saints,
4. Remissness and backsliding from our First love, Rev. 2. 5 — 7. falling away from that high esteem which once we had of the Ordinances of christ, of the communion of Saints,
5. Neglecting the day and season of grace, and the voice of Christ in the Gospel, playing the wantons with so great a depositum, as the Jews did, not considering in this our day the things which belong unto our peace, Luke 19. 42, 43. when men will not receive Instruction, God threatneth to depart, Jer. 6. 8. 2. If we consider the Symptomes of Gods threatning to depart from us, besides the forementioned sins. As,
5. Neglecting the day and season of grace, and the voice of christ in the Gospel, playing the wantons with so great a depositum, as the jews did, not considering in this our day the things which belong unto our peace, Lycia 19. 42, 43. when men will not receive Instruction, God threatens to depart, Jer. 6. 8. 2. If we Consider the Symptoms of God's threatening to depart from us, beside the forementioned Sins. As,
2. Divided interests, and intestine dissentions amongst the people, Manasse Ephraim, and Ephraim Manasse, and both against Judah, this the Prophet makes an evidence that Gods anger would not turne away from Israel, Isa. 9. 21. These kinde of doleful intestine commotions were sad forerunners of the fatal destruction of Jerusalem, of which we read in Josephus.
2. Divided interests, and intestine dissensions among the people, Manasseh Ephraim, and Ephraim Manasseh, and both against Judah, this the Prophet makes an evidence that God's anger would not turn away from Israel, Isaiah 9. 21. These kind of doleful intestine commotions were sad forerunners of the fatal destruction of Jerusalem, of which we read in Josephus.
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3. Confusions and divisions in the Church; brethren biting and devouring one another, and thereby opening a wide doore for the common enemy to enter in at;
3. Confusions and divisions in the Church; brothers biting and devouring one Another, and thereby opening a wide door for the Common enemy to enter in At;
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Jerusalem is a City compacted; the Coat of Christ a seamlesse Coat, and therefore the Apostle bids us, mark those that cause divisions and offences, and avoid them,
Jerusalem is a city compacted; the Coat of christ a seamless Coat, and Therefore the Apostle bids us, mark those that cause divisions and offences, and avoid them,
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5. The uselesness of many men eminent for piety and prudence, by whose great perspicacy and grave wisedome, dangers, might be discovered, breaches healed, difficulties removed, expedients offered, paths restored to walk in.
5. The uselessness of many men eminent for piety and prudence, by whose great perspicacy and grave Wisdom, dangers, might be discovered, Breaches healed, difficulties removed, expedients offered, paths restored to walk in.
The Lord open our Eyes, and perswade us in this our day to lay to heart the things which belong unto our peace, to prepare to meet our God, to hold him fast with strong cryes,
The Lord open our Eyes, and persuade us in this our day to lay to heart the things which belong unto our peace, to prepare to meet our God, to hold him fast with strong cries,
1. Repent, and do your first works, else Iniquity will be your ruine. Even after a bill of divorce God allows an adulterous Church to returne unto him.
1. repent, and do your First works, Else Iniquity will be your ruin. Even After a bill of divorce God allows an adulterous Church to return unto him.
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Jer. 3. 1, 22. Hos. 2. 2, 19. In a day of darkeness and gloominess, of horses and horsemen of fire and Earthquake, of Armies and Terrors, the Lord calls on his people to Turne to him, with intimation of a gracious Answer, Joel. 2. 12, 13, 14, 18, 19. With a peradventure of mercy, Zeph. 2. 3. This means God prescribeth unto Ephesus to preserve their Candlestick amongst them, Rev. 2. 5. If this be neglected, no people nearer unto Cursing then those who have enjoyed the light and presence of God ripening only thorns and briars, Heb. 6. 8. Amos 3. 2.
Jer. 3. 1, 22. Hos. 2. 2, 19. In a day of darkness and gloominess, of Horses and horsemen of fire and Earthquake, of Armies and Terrors, the Lord calls on his people to Turn to him, with intimation of a gracious Answer, Joel. 2. 12, 13, 14, 18, 19. With a Peradventure of mercy, Zephaniah 2. 3. This means God prescribeth unto Ephesus to preserve their Candlestick among them, Rev. 2. 5. If this be neglected, no people nearer unto Cursing then those who have enjoyed the Light and presence of God ripening only thorns and briers, Hebrew 6. 8. Amos 3. 2.
2. Wrestle mightily with God, be not refused nor rejected, let the Lord know you are Resolved to hold fast, and not to let him go without a blessing, Gen. 32. 26. Lord rather no Canaan, no milk, no honie, no houses, no vineyards, no heards, no flocks, no Angel,
2. Wrestle mightily with God, be not refused nor rejected, let the Lord know you Are Resolved to hold fast, and not to let him go without a blessing, Gen. 32. 26. Lord rather no Canaan, no milk, no honey, no houses, no vineyards, no heards, no flocks, no Angel,
then No God, Exod. 33. 14, 15, 16. Lord, whither shall we go to mend our selves? thou only hast the words of eternal life? Joh. 6. 67, 68. Will changes in Government mend us? will a Democracy,
then No God, Exod 33. 14, 15, 16. Lord, whither shall we go to mend our selves? thou only haste the words of Eternal life? John 6. 67, 68. Will changes in Government mend us? will a Democracy,
Now, saith he, they shall say, we have no King, because we feared not the Lord, What then should a King do to us? Hos. 10. 3. if we feare not the Lord,
Now, Says he, they shall say, we have no King, Because we feared not the Lord, What then should a King do to us? Hos. 10. 3. if we Fear not the Lord,
3. Resolve every man with Joshua, As for me and my House we will serve the Lord, Joshua 24. 15. I will tread in the steps of my father Abraham, I will command my children and my houshold to keep the way of the Lord, Gen. 18. 19. as David did Solomon, Prov. 4. 3, 4. If they be my children and my servants,
3. Resolve every man with joshua, As for me and my House we will serve the Lord, joshua 24. 15. I will tread in the steps of my father Abraham, I will command my children and my household to keep the Way of the Lord, Gen. 18. 19. as David did Solomon, Curae 4. 3, 4. If they be my children and my Servants,
if they expect from me the love of a Father, or the care of a Master, My God shall be their God, I will shew the love of a Father and Governour unto them, in not suffering their souls by any neglect of mine to be poisoned or endangered by any perverse or Heretical doctrine.
if they expect from me the love of a Father, or the care of a Master, My God shall be their God, I will show the love of a Father and Governor unto them, in not suffering their Souls by any neglect of mine to be poisoned or endangered by any perverse or Heretical Doctrine.
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4. Prize highly the presence of Christ in his Ordinances, the communion of Saints, the assembling of your selves together, Heb. 10. 24. Contend earnestly for the faith, Jude v. 3. Buy the truth, sell it not, Prov. 23. 23. Let no interest, no party, no policie, make you willing to part with any truth of God for promoting any designe of man.
4. Prize highly the presence of christ in his Ordinances, the communion of Saints, the assembling of your selves together, Hebrew 10. 24. Contend earnestly for the faith, U^de v. 3. Buy the truth, fell it not, Curae 23. 23. Let no Interest, no party, no policy, make you willing to part with any truth of God for promoting any Design of man.
if any man tempt you to forsake the Ordinances, or to beget any low or base esteeme of them in you, say unto him as Christ to Satan, get thee behinde me. Christ will not forsake those to whom he is precious. The more value we set upon him, the more careful we will be to keep him, the more willing he will be to continue with us.
if any man tempt you to forsake the Ordinances, or to beget any low or base esteem of them in you, say unto him as christ to Satan, get thee behind me. christ will not forsake those to whom he is precious. The more valve we Set upon him, the more careful we will be to keep him, the more willing he will be to continue with us.
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they have Mystery on their forehead, Rom. 16. 17. Eph. 4. 14. Col. 2. 8, 18. 2 Thes. 2. 3. 2 Pet. 2. 1. Rev. 17. 5. When Agrippina poisoned Claudius, she mingled the poison with the meat that he loved,
they have Mystery on their forehead, Rom. 16. 17. Ephesians 4. 14. Col. 2. 8, 18. 2 Thebes 2. 3. 2 Pet. 2. 1. Rev. 17. 5. When Agrippina poisoned Claudius, she mingled the poison with the meat that he loved,
like painted Sepulchres, to veile over, and palliate rotten and unsound opinions. 6. Judge of Ends by the Meanes which are used to compass and promote them;
like painted Sepulchres, to veil over, and palliate rotten and unsound opinions. 6. Judge of Ends by the Means which Are used to compass and promote them;
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there never wants good meanes to advance good Ends. We shall never need to do evil, that good may come of it, Rom. 3. 8. the wife in the Law was not to do an undecent thing in defence of her own husband, Deut. 25. 11, 12. If you see men revile Ministers, decry Ordinances, broach Heresies, foment Divisions, disrespect and lay aside Wise, Religious, Sober, Serious, Grave Orthodox Patriots, Latet anguis in herba, certainly the ends may justly be suspected, that make use of such expedients, as these to promote them.
there never Wants good means to advance good Ends. We shall never need to do evil, that good may come of it, Rom. 3. 8. the wife in the Law was not to do an undecent thing in defence of her own husband, Deuteronomy 25. 11, 12. If you see men revile Ministers, decry Ordinances, broach Heresies, foment Divisions, disrespect and lay aside Wise, Religious, Sobrium, Serious, Grave Orthodox Patriots, Latet anguis in herba, Certainly the ends may justly be suspected, that make use of such expedients, as these to promote them.
be men of courage, loving truth, &c. Exod. 18. 21. 2 Sam. 23. 3, 4. Rom. 13. 4. Beg wisdome of God as Solomon did, that he may shew you the right way, that you may have him, his house and glory nearest to your heart.
be men of courage, loving truth, etc. Exod 18. 21. 2 Sam. 23. 3, 4. Rom. 13. 4. Beg Wisdom of God as Solomon did, that he may show you the right Way, that you may have him, his house and glory nearest to your heart.
when God seemeth a departing, Numl. 14. 12, 17, 20. Psal. 106. 23, 30. put forth your selves, be willing to shew your selves nursing Fathers to Gods Church;
when God seems a departing, Numl. 14. 12, 17, 20. Psalm 106. 23, 30. put forth your selves, be willing to show your selves nursing Father's to God's Church;
When you are clearly satisfied and convinced, That this is your duty to own God and his Truth, to promote, protect, incourage, countenance Orthodox Religion, to withstand and counterwork the projects of seducers, resolve as Nehemiah did, that no fear shall weaken your hands, Nehem. 6. 9, 11, 13. Shew your selves Gods Vice-gerents, in publickly owning his truth and Ordinances to all the world;
When you Are clearly satisfied and convinced, That this is your duty to own God and his Truth, to promote, Pact, encourage, countenance Orthodox Religion, to withstand and counterwork the projects of seducers, resolve as Nehemiah did, that no Fear shall weaken your hands, Nehemiah 6. 9, 11, 13. Show your selves God's Vicegerents, in publicly owning his truth and Ordinances to all the world;
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This is our God whom we resolve to serve, this is his worship and Religion which we own, this the truth we will live and die in, these the dangerous doctrines we resolve in our places and stations to withstand,
This is our God whom we resolve to serve, this is his worship and Religion which we own, this the truth we will live and die in, these the dangerous doctrines we resolve in our places and stations to withstand,
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What an honour would it be for such a famous City as this to be a President to all these Nations, in letting the world see and know their zeal for God, and love to his Truth in these backsliding dayes,
What an honour would it be for such a famous city as this to be a President to all these nations, in letting the world see and know their zeal for God, and love to his Truth in these backsliding days,
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when many Religions do threaten the extirpation of All: How highly they value, how stedfastly they cleave to the unity and purity of that Religion under which they and their Fathers flourished in piety, in peace, in plenty, in tranquility, in prosperity, in honour for above fourscore years together, maugre all the power and policy, of adversaries, till of late years we our selves by our sinnes have loosened the joynts of Religion and Government, and done that with our own hands, which our enemies by all their machinations did in vaine attempt.
when many Religions do threaten the extirpation of All: How highly they valve, how steadfastly they cleave to the unity and purity of that Religion under which they and their Father's flourished in piety, in peace, in plenty, in tranquillity, in Prosperity, in honour for above fourscore Years together, maugre all the power and policy, of Adversaries, till of late Years we our selves by our Sins have loosened the Joints of Religion and Government, and done that with our own hands, which our enemies by all their machinations did in vain attempt.
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when the Lord saith, Turne ye back-sliding children, and I will heale your back-sliding, we would all with one heart, with one soule, with one shoulder answer, Behold we come unto thee for thou art the Lord our God.
when the Lord Says, Turn you backsliding children, and I will heal your backsliding, we would all with one heart, with one soul, with one shoulder answer, Behold we come unto thee for thou art the Lord our God.
and keep our God amongst us, we will stand in the gap, we will hold him fast, we will give him no rest till once again he make these Nations a praise in the earth,
and keep our God among us, we will stand in the gap, we will hold him fast, we will give him no rest till once again he make these nations a praise in the earth,
3. Believe not those Donatistical and Pontifician spirits, who go about to perswade you, That Magistrates have nothing to do with Religion. Nothing to do with Religion? What then made David think of building God an house, 2 Sam. 7. 2. and to set in order the courses of the Levites? 1 Chron. 23. 6. and Priests, Chap. 24. How came Solomon the Wise to build a Temple for Gods worship which he had nothing to do with? 2 Chron. 6. How came Asa so bold to command Judah to seek the Lord God, and that in order to the quietnesse of his Kingdome,
3. Believe not those Donatistical and Pontifician spirits, who go about to persuade you, That Magistrates have nothing to do with Religion. Nothing to do with Religion? What then made David think of building God an house, 2 Sam. 7. 2. and to Set in order the courses of the Levites? 1 Chronicles 23. 6. and Priests, Chap. 24. How Come Solomon the Wise to built a Temple for God's worship which he had nothing to do with? 2 Chronicles 6. How Come Asa so bold to command Judah to seek the Lord God, and that in order to the quietness of his Kingdom,
as to take away high places and groves, to provide that the people might be taught? 2 Chron. 17. 6 — 9. and to command the Priests and Levites to do their duties? 2 Chron. 19. 8, 9. How came Hezekiah to be so zealous to purge the Temple, to command the Priests and Levites? 2 Chron. 29. 4 — 11, 27, 30. to Proclaime a Passeover, 2 Chron. 30. 1 — 6. to appoint the courses of the Priests and Levites, Chap. 31. 1, 2. to command the people to give them their portions, and not as we endeavour in this Age to take them away, that they might be encouraged in the Law of the Lord, ver. 4. How came young Josiah to take so much paines in reforming Religion? 2 Chron. 34. 1 — 7. to cause all the people to stand to a Covenant, v. 32. to command and encourage the Priests in the work of the Passeover, 2 Chron. 35. 2. How came Nehemiah to Seal a Covenant? Nehem. 10. 1. to 8. Enter into an Oath to keep the Sabbath,
as to take away high places and groves, to provide that the people might be taught? 2 Chronicles 17. 6 — 9. and to command the Priests and Levites to do their duties? 2 Chronicles 19. 8, 9. How Come Hezekiah to be so zealous to purge the Temple, to command the Priests and Levites? 2 Chronicles 29. 4 — 11, 27, 30. to Proclaim a Passover, 2 Chronicles 30. 1 — 6. to appoint the courses of the Priests and Levites, Chap. 31. 1, 2. to command the people to give them their portions, and not as we endeavour in this Age to take them away, that they might be encouraged in the Law of the Lord, ver. 4. How Come young Josiah to take so much pains in reforming Religion? 2 Chronicles 34. 1 — 7. to cause all the people to stand to a Covenant, v. 32. to command and encourage the Priests in the work of the Passover, 2 Chronicles 35. 2. How Come Nehemiah to Seal a Covenant? Nehemiah 10. 1. to 8. Enter into an Oath to keep the Sabbath,
and maintaine Religion? v. 29. to take care of the portions of the Levites? Chap. 13. 10. to threaten the violaters of the Sabbath? ver. 21. to command the Levites to cleanse themselves? ver.
and maintain Religion? v. 29. to take care of the portions of the Levites? Chap. 13. 10. to threaten the violaters of the Sabbath? ver. 21. to command the Levites to cleanse themselves? ver.
22. to contend, and curse, and smite those that had married strange wives? ver. 23. 30, 31. to say nothing of the Laws and Edicts of Christian Emperours to restrain Heresies and Idolatrie, of which we read in Saint Austin. Was it zeale and duty in these men to take care of Religion, and to purge corruption out of the Church, and is it not so now? was it a fault in the Church of Thyatira to suffer Jezabel to teach and seduce unto Idolatry, Rev. 2. 20. And is it holinesse now to leave all men free to write, proclaime, publish without controle, doctrines wholly contrary to the interests of Christ,
22. to contend, and curse, and smite those that had married strange wives? ver. 23. 30, 31. to say nothing of the Laws and Edicts of Christian emperors to restrain Heresies and Idolatry, of which we read in Saint Austin. Was it zeal and duty in these men to take care of Religion, and to purge corruption out of the Church, and is it not so now? was it a fault in the Church of Thyatira to suffer Jezebel to teach and seduce unto Idolatry, Rev. 2. 20. And is it holiness now to leave all men free to write, proclaim, publish without control, doctrines wholly contrary to the interests of christ,
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I shall onely give you a Marginal Note in Baronius, nulla facultas Imperatoribus de rebus Ecclesiae decernendi, (just the language of Donatus) That Emperours have no power to determine any thing in Church-matters;
I shall only give you a Marginal Note in Baronius, nulla facultas Imperatoribus de rebus Ecclesiae decernendi, (just the language of Donatus) That emperors have no power to determine any thing in Church-matters;
It is the Character of good men to fear an Oath, Eccles. 9. 2. and a most severe punishment was brought upon Zedekiah for violation of an Oath and Covenant, Ezek. 17. 13 — 19. How observant was.
It is the Character of good men to Fear an Oath, Eccles. 9. 2. and a most severe punishment was brought upon Zedekiah for violation of an Oath and Covenant, Ezekiel 17. 13 — 19. How observant was.
Joshua of his Oath, though fraudulently procured by the Gibeonites? Joshua 9. 19. It is not safe to distinguish our selves out of the obligation of solemn Oathes,
joshua of his Oath, though fraudulently procured by the Gibeonites? joshua 9. 19. It is not safe to distinguish our selves out of the obligation of solemn Oaths,
or after Vowes to make inquiry, Prov. 20. 25. a good man though he sweare to his owne hurt changeth not, Psalme 15. 4. How much more when he sweares to endeavour the preservation of pure Religion,
or After Vows to make inquiry, Curae 20. 25. a good man though he swear to his own hurt changes not, Psalm 15. 4. How much more when he swears to endeavour the preservation of pure Religion,
Lastly, consider in this our day what are the things which belong to our peace, Luke 19. 42. It is a great wisdome in evill dayes to redeeme Time, Ephes. 5. 15, 16. It is noted of the men of Issachar that they had understanding of the Times to know what Israel ought to do, 1 Chron. 12. 32. As Mordicai said to Ester, who knoweth whether thou art come to the Kingdome for such a time as this? Ester 4. 14. Surely in such a time as this, a day of trouble and rebuke, it is necessary for every man to beg of God to shew him his way, to advise with the Word of God, what wisdome,
Lastly, Consider in this our day what Are the things which belong to our peace, Lycia 19. 42. It is a great Wisdom in evil days to Redeem Time, Ephesians 5. 15, 16. It is noted of the men of Issachar that they had understanding of the Times to know what Israel ought to doe, 1 Chronicles 12. 32. As Mordecai said to Ester, who Knoweth whither thou art come to the Kingdom for such a time as this? Ester 4. 14. Surely in such a time as this, a day of trouble and rebuke, it is necessary for every man to beg of God to show him his Way, to Advice with the Word of God, what Wisdom,
Must I write? must I speak? must I counsel? must I pray? must I do Judgement and Justice? Lord we seek of thee a right way, be thou intreated of us, Ezra 8. 21, 23. In evil and dangerous dayes,
Must I write? must I speak? must I counsel? must I pray? must I do Judgement and justice? Lord we seek of thee a right Way, be thou entreated of us, Ezra 8. 21, 23. In evil and dangerous days,
He will encamp about his House, Zach. 9. 8. upon all his glory there shall be a defence, Isa. 4. 5. in token whereof the Cherulims were on the walls of the Temple, to note their protection about Gods people, 2 Chron. 3. 7. Psal. 34. 7. But if we do not resolve to hold God fast,
He will encamp about his House, Zach 9. 8. upon all his glory there shall be a defence, Isaiah 4. 5. in token whereof the Cherulims were on the walls of the Temple, to note their protection about God's people, 2 Chronicles 3. 7. Psalm 34. 7. But if we do not resolve to hold God fast,
and the Kingdoms of the Countreys, we shall with horrour subscribe to the truth and dreadfulnesse of this dismall threatning, Wo also to them when I depart from them. FINIS.
and the Kingdoms of the Countries', we shall with horror subscribe to the truth and dreadfulness of this dismal threatening, Woe also to them when I depart from them. FINIS.
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Rom. 11. 12, 15, 7. 〈 … 〉 summum pot••at ars 〈 … 〉rorem, consumpt•s viribus non •icp•ri•ns quo digne modo patris v••tum po•• et exprimere, vel•vit e•us caput, & suo cuique animo dedit 〈 … 〉dum. Quintillian. Instit. l. 2. c. 13.
Rom. 11. 12, 15, 7. 〈 … 〉 summum pot••at ars 〈 … 〉rorem, consumpt•s viribus non •icp•ri•ns quo digne modo patris v••tum po•• et exprimere, vel•vit e•us caput, & Sue cuique animo dedit 〈 … 〉dum. Quintilian. Institutio l. 2. c. 13.
Recens vastatio vineae vulpem indicat affiusse, sed nescio qua arte fingendi ita sua confundit vestigia callidissimum animal, ut qua vel intret vel exeat, haud sacile queat ab homine apprehendi, Cumque pateat opus, non apparet auctor, &c. Bernard in Cant. Serm. 65.
Recens Vastatio Vineae vulpem indicat affiusse, sed nescio qua arte fingendi ita sua confundit vestigia callidissimum animal, ut qua vel intret vel exeat, haud sacile queat ab homine apprehendi, Cumque pateat opus, non Appears auctor, etc. Bernard in Cant Sermon 65.
Furorem hunc passim refutaruat viri magni. Calvin. Institut. lib. 4. cap. 20. sect 9. Beza Opus c. 10. 1. de pun. Heret. Brent. to. 8. pag. 175 — 198. Pet. Mart. loc. co. clas. 4. c. 13 sect. 31 — 33. Gerard. lo. com. to. 6. de Magist. polit. s. ct. 16. — Rivet in decalog. p. 258. B. Jewel. defence. p. 557-566. Sands Ser. 2. sect. 13-20. Bilso• of subjection. part. 2, 124 — 129, 145, 151, 159, 178-191, 212 249 & part 3. p. 530-545.
Furorem hunc passim refutaruat viri magni. calvin. Institute. lib. 4. cap. 20. sect 9. Beza Opus c. 10. 1. de pun. Heresy. Brent. to. 8. page. 175 — 198. Pet. Mart. loc. counterfeit. Class. 4. c. 13 sect. 31 — 33. Gerard. lo. come. to. 6. de Magist. Politic. s. ct. 16. — Rivet in decalogue. p. 258. B. Jewel. defence. p. 557-566. Sands Ser. 2. sect. 13-20. Bilso• of subjection. part. 2, 124 — 129, 145, 151, 159, 178-191, 212 249 & part 3. p. 530-545.
