Lex ignea, or, The school of righteousness a sermon preached before the King, Octob. 10, 1666, at the solemn fast appointed for the late fire in London / by William Sandcroft ...
THis Chapter with the two next before, and that which follows, are all four parts of the same prophetick Sermon, (as appears by those words so often repeated in them, In that Day, fixing and determining All to the same Epoch, and period of Time;) belong All to the same subject Matter, sc. the Destruction of Judah and Jerusalem, whether by the Babylonians, or the Romans, or both.
THis Chapter with the two next before, and that which follows, Are all four parts of the same prophetic Sermon, (as appears by those words so often repeated in them, In that Day, fixing and determining All to the same Epoch, and Period of Time;) belong All to the same Subject Matter, sc. the Destruction of Judah and Jerusalem, whither by the Babylonians, or the Roman, or both.
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that, and the neighbouring Regions, with whom the Jews had commerce, and intercourse of Peace and War, Moab, and Egypt, and Babylon, in a word, the Jewish World; (for so both the Hebrew and Greek words usually translated the Earth and the World, are often in Scripture-language contracted and limited by the Matter in hand:) And consequently the City of Confusion, which is broken down, a City turn'd Chaos again,
that, and the neighbouring Regions, with whom the jews had commerce, and intercourse of Peace and War, Moab, and Egypt, and Babylon, in a word, the Jewish World; (for so both the Hebrew and Greek words usually translated the Earth and the World, Are often in Scripture-language contracted and limited by the Matter in hand:) And consequently the city of Confusion, which is broken down, a city turned Chaos again,
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even to the Ground, and abased in the very Dust. Cap. xxvi. 5. The City desolate, and forsaken, and lest Wilderness, and desert all over, Cap. xxvii. 10. are but so many variations of the phrase,
even to the Ground, and abased in the very Dust. Cap. xxvi. 5. The city desolate, and forsaken, and lest Wilderness, and desert all over, Cap. xxvii. 10. Are but so many variations of the phrase,
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The Lord God will in time wipe away every Tear from off all Faces, and at last, swallow up this Death too in Victory, Cap. xxv. 8. Hee'l turn their Captivities,
The Lord God will in time wipe away every Tear from off all Faces, and At last, swallow up this Death too in Victory, Cap. xxv. 8. He'll turn their Captivities,
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so miraculous a Re-establishment, at a Juncture so improbable, when they are destroyed out of all Ken of Recovery, that it shall be a kind of Resurrection;
so miraculous a Re-establishment, At a Juncture so improbable, when they Are destroyed out of all Ken of Recovery, that it shall be a kind of Resurrection;
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and he contrives his directions into a threefold Song (that they may be the better remarkt and remembred) tun'd and fitted to the three great Moments of the Event.
and he contrives his directions into a threefold Song (that they may be the better remarked and remembered) tuned and fitted to the three great Moments of the Event.
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The first, to the time of the Ruine it self, Cap. xxiv. where having set before their Eyes the sad prospect of the holy City, and House of God in Flames;
The First, to the time of the Ruin it self, Cap. xxiv. where having Set before their Eyes the sad prospect of the holy city, and House of God in Flames;
The third (of which my Text is a principal strain) belongs to the whole middle interval between the Ruine and the Restauration, in this xvi. Cap. In that day shall this Song be sung in the land of Judah, We have a strong City;
The third (of which my Text is a principal strain) belongs to the Whole middle interval between the Ruin and the Restauration, in this xvi. Cap. In that day shall this Song be sung in the land of Judah, We have a strong city;
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sc. to make God our Refuge, ver. 4. to wait for him in the Way of his Judgments, ver. 8. and in this 9. ver. earnestly to desire him from the very soul in the Night (in the Darkest,
sc. to make God our Refuge, ver. 4. to wait for him in the Way of his Judgments, ver. 8. and in this 9. ver. earnestly to desire him from the very soul in the Night (in the Darkest,
and so universal, that He is No-body now, who hath not a new Systeme of the World, a new Hypothesis in Nature, a new Model of Government, a new Scheme of God's Decrees,
and so universal, that He is Nobody now, who hath not a new System of the World, a new Hypothesis in Nature, a new Model of Government, a new Scheme of God's Decrees,
and Proficiencies) we come never to the Knowledge of the Truth (the Truth which is according unto Godliness;) In fine, amongst so many Learners they are but few, that learn Righteousness:
and Proficiencies) we come never to the Knowledge of the Truth (the Truth which is according unto Godliness;) In fine, among so many Learners they Are but few, that Learn Righteousness:
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For he hath indeed four Schools, or rather four distinct Forms, & Classes in the same great School of Righteousness; the last only (that of his Judgments) express in the Text,
For he hath indeed four Schools, or rather four distinct Forms, & Classes in the same great School of Righteousness; the last only (that of his Judgments) express in the Text,
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stampt, and possest with first Principles, & common Notions which deeply search'd, and duly improv'd, and cultivated, might teach us Much of Righteousness.
stamped, and possessed with First Principles, & Common Notions which deeply searched, and duly improved, and cultivated, might teach us Much of Righteousness.
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This when they are, supposeth another time, when they Are Not in the Earth, and that time is the time of Love, (as the Prophet speaks) the Season of Mercy;
This when they Are, Supposeth Another time, when they are Not in the Earth, and that time is the time of Love, (as the Prophet speaks) the Season of Mercy;
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that when we had blurr'd the Original, defac'd the first Traces of Righteousness upon our Souls, he was pleas'd to provide Expedients to teach it us again the second time, that we might be renewed unto Knowledge after the Image of him, that created us in Righteousness, as the Apostle speaks.
that when we had blurred the Original, defaced the First Traces of Righteousness upon our Souls, he was pleased to provide Expedients to teach it us again the second time, that we might be renewed unto Knowledge After the Image of him, that created us in Righteousness, as the Apostle speaks.
And then 'tis exprest in the Original, and learned Versions with so many Limitations and Abatements (as we shall see by and by) that we may well give it up as the sum and upshot of all, that our All-merciful God omits no Means or Methods of our Improvement;
And then it's expressed in the Original, and learned Versions with so many Limitations and Abatements (as we shall see by and by) that we may well give it up as the sum and upshot of all, that our All-merciful God omits no Means or Methods of our Improvement;
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That we may do so no longer, but rather make good the profession, with which we have dar'd to appear this Day before God, of humbling our selves under his Almighty Hand;
That we may do so no longer, but rather make good the profession, with which we have dared to appear this Day before God, of humbling our selves under his Almighty Hand;
Let us, before we pass on any further, lift up our Hands and our Hearts to Him in the Heavens, beseeching him by the Power of his Mighty Grace so to sanctifie to us All, both the Sense of his present Judgment,
Let us, before we pass on any further, lift up our Hands and our Hearts to Him in the Heavens, beseeching him by the Power of his Mighty Grace so to sanctify to us All, both the Sense of his present Judgement,
and a savage condemning and destroying All that are not of it? Is it not the Profession to believe such a a System of Opinions, what life soever is consequent thereupon? an airy invisible Righteousness, that never embodies or appears in our Actions,
and a savage condemning and destroying All that Are not of it? Is it not the Profession to believe such a a System of Opinions, what life soever is consequent thereupon? an airy invisible Righteousness, that never embodies or appears in our Actions,
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and so often both in Scripture, and Fathers, comprehensively all Religion, the whole Duty of Man. NONLATINALPHABET, saith S. Chrisostome: Omnes Virtutum species uno Justitiae nomine, saith S. Jerome. Not a particular Star,
and so often both in Scripture, and Father's, comprehensively all Religion, the Whole Duty of Man., Says S. Chrysostom: Omnes Virtues species Uno Justitiae nomine, Says S. Jerome. Not a particular Star,
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and give you only some of those particular Lessons of Righteousness, which this present Judgment of God upon our Land seems most clearly to take us forth, both in relation to God himself, and to our Neighbours;
and give you only Some of those particular Lessons of Righteousness, which this present Judgement of God upon our Land seems most clearly to take us forth, both in Relation to God himself, and to our Neighbours;
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and render it more proper, and peculiar, we may reduce all to that first of Esai 's three Songs mention'd at the beginning, Glorifie ye the Lord in the Fires;
and render it more proper, and peculiar, we may reduce all to that First of Isaiah is three Songs mentioned At the beginning, glorify you the Lord in the Fires;
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when his Hand is lifted up, in the verse after my Text. How great and glorious our God is, who is in himself incomprehensible, appears best by the glorious greatness of his Works.
when his Hand is lifted up, in the verse After my Text. How great and glorious our God is, who is in himself incomprehensible, appears best by the glorious greatness of his Works.
When his Glory descends on Mount Sinai, the people remove, and stand afar off, and Let not God speak with us (say they) lest we die: and Depart from me, O Lord, saith S. Peter. amaz'd at that miraculous draught of Fishes:
When his Glory descends on Mount Sinai, the people remove, and stand afar off, and Let not God speak with us (say they) lest we die: and Depart from me, Oh Lord, Says S. Peter. amazed At that miraculous draught of Fish:
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How much more should the Inhabitants of the World tremble before him, when his great and sore Judgments are in the Earth : Tremble thou Earth, the presence of God (saith the Psalmist) even when he improves the hard Rock into a Springing Well: much more when a fruitful Land he turns into barrenness, or a stately City into Ashes, for the wickedness of them that dwell therein.
How much more should the Inhabitants of the World tremble before him, when his great and soar Judgments Are in the Earth: Tremble thou Earth, the presence of God (Says the Psalmist) even when he improves the hard Rock into a Springing Well: much more when a fruitful Land he turns into Barrenness, or a stately city into Ashes, for the wickedness of them that dwell therein.
the Angels themselves (as S. Chrysestom interprets) though pure and innocent Creatures shall tremble (NONLATINALPHABET) to see the severity of that Judgment.
the Angels themselves (as S. Chrysostom interprets) though pure and innocent Creatures shall tremble () to see the severity of that Judgement.
It were a vain Affectation, to attempt a Description of the greatness of our late horrible Devastation. This were to be Ambitiosus in Malis, to chew over all our Wormwood, and our Gall again:
It were a vain Affectation, to attempt a Description of the greatness of our late horrible Devastation. This were to be Ambitious in Malis, to chew over all our Wormwood, and our Gall again:
and then who will not joyn with me to say upon so convincing an occasion? We humble our selves under the Almighty Hand of God, the Lord of all the World;
and then who will not join with me to say upon so convincing an occasion? We humble our selves under the Almighty Hand of God, the Lord of all the World;
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before whom all the Nations of the World are as a Drop of the Bucket, the Globe of the Earth as the small Dust of the Balance, and who taketh up the Isles (even our Great Britains too,
before whom all the nations of the World Are as a Drop of the Bucket, the Globe of the Earth as the small Dust of the Balance, and who Takes up the Isles (even our Great Britains too,
the Joyous City of our Solemnities, the Royal Chamber, the Emporium of the World, the Mart of Nations, the very Top Gallant of all our Glory in the Dust. Even so Holy Father, for so it seemed good in thy sight.
the Joyous city of our Solemnities, the Royal Chamber, the Emporium of the World, the Mars of nations, the very Top Gallant of all our Glory in the Dust. Even so Holy Father, for so it seemed good in thy sighed.
With dying Jacob we desire to worship NONLATINALPHABET, with perfect Resignation as we are able, leaning and reposing upon the top of this thy severe Rod. For shall we rcceive Good at the hand of our God,
With dying Jacob we desire to worship, with perfect Resignation as we Are able, leaning and reposing upon the top of this thy severe Rod. For shall we rcceive Good At the hand of our God,
God spake his Righteous Law at first out of the midst of the Fire, Exod. xix. 18. And he shall appear from Heaven again in flaming Fire, taking vengeance on them that obey it not, saith the Apostle.
God spoke his Righteous Law At First out of the midst of the Fire, Exod xix. 18. And he shall appear from Heaven again in flaming Fire, taking vengeance on them that obey it not, Says the Apostle.
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Now as the Prophet Amos argues from another circumstance of Terrour, wherewith the Law was given, the sound of the Trumpet (the first Trumpét certainly, we ever read of in any Record in the World,
Now as the Prophet Amos argues from Another circumstance of Terror, wherewith the Law was given, the found of the Trumpet (the First Trumpét Certainly, we ever read of in any Record in the World,
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as the last Trumpet (the Apostle tells us) shall be that of the Arch-angel to summon us to account for it) Shall a Trumpet be blown (and so say I, shall a Fire be kindled) in the City (nay, a whole City become but one great Fire) and the people not be afraid;
as the last Trumpet (the Apostle tells us) shall be that of the Archangel to summon us to account for it) Shall a Trumpet be blown (and so say I, shall a Fire be kindled) in the city (nay, a Whole city become but one great Fire) and the people not be afraid;
and shall come again at last with Fiery Indignation at his left to devour all those that perform it not? Again, Fire and Water are the two great Instruments of God's double Vengeance upon the World of the Ungodly:
and shall come again At last with Fiery Indignation At his left to devour all those that perform it not? Again, Fire and Water Are the two great Instruments of God's double Vengeance upon the World of the Ungodly:
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In the mean time, Fire and Water, things of commonest Use with us, are also the standing Metaphors almost in every verse of Scripture, to express God's Judgments of all sorts:
In the mean time, Fire and Water, things of Commonest Use with us, Are also the standing Metaphors almost in every verse of Scripture, to express God's Judgments of all sorts:
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or feel the smart of either, to reslect upon the heavy wrath of God against Sin in his so solemn expressions of it? Once more, Fire is the Tyrant in Nature, the King of the Elements, the mighty Nimrod in the Material World.
or feel the smart of either, to reflect upon the heavy wrath of God against since in his so solemn expressions of it? Once more, Fire is the Tyrant in Nature, the King of the Elements, the mighty Nimrod in the Material World.
Wing'd with our Guilt, he flew triumphant over our proudest Heights, waving his curl'd Head, seeming to repeat us that Lesson which holy S. Austin taught us long since, That the inferiour Creatures serve us Men, only that we may serve him, who made both us and them too.
Winged with our Gilded, he flew triumphant over our proudest Heights, waving his curled Head, seeming to repeat us that lesson which holy S. Austin taught us long since, That the inferior Creatures serve us Men, only that we may serve him, who made both us and them too.
Even the Holy Fires of the Altar too, though kindled from Heaven on purpose to propitiate an angry Deity, prov'd often through Man's provocations the Instruments of his Fury;
Even the Holy Fires of the Altar too, though kindled from Heaven on purpose to propitiate an angry Deity, proved often through Man's provocations the Instruments of his Fury;
the Mercy-seat became the Arsenal of Vengeance, and from the presence of God himself went forth those Flames that devour'd his Adversaries? And all to teach us this Lesson, That 'tis Sin puts the Thunder into God's Hand,
the Mercy-seat became the Arsenal of Vengeance, and from the presence of God himself went forth those Flames that devoured his Adversaries? And all to teach us this lesson, That it's since puts the Thunder into God's Hand,
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so tincted and debaucht with private prejudice, that they do but NONLATINALPHABET, wrest it unskilfully, as they do the other holy Text, Convertunt in mentem suam (as the aethiopick turns that place in St. Peter) torture,
so tincted and debauched with private prejudice, that they do but, wrest it unskilfully, as they do the other holy Text, Convertunt in mentem suam (as the Ethiopic turns that place in Saint Peter) torture,
As for the many spiteful and unrighteous Glosses upon the sad Text of our present Calamity (on which every Faction amongst us hath a Revelation, hath an Interpretation;) I will not mention, much less imitate them.
As for the many spiteful and unrighteous Glosses upon the sad Text of our present Calamity (on which every Faction among us hath a Revelation, hath an Interpretation;) I will not mention, much less imitate them.
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When a Judgment is particular and reacheth but a few, we have a savage promptness in condemning the Sufferers, with, This is God's just Judgment for such a thing, which we, it seems like not, though perhaps God himself doth.
When a Judgement is particular and reaches but a few, we have a savage promptness in condemning the Sufferers, with, This is God's just Judgement for such a thing, which we, it seems like not, though perhaps God himself does.
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So that 'tis as our Prophet states it in the beginning of this Sermon, As with the Prince and the Priest, (for NONLATINALPHABET is both) so with the people, as with the Master, and the Mistress, so with the Servant,
So that it's as our Prophet states it in the beginning of this Sermon, As with the Prince and the Priest, (for is both) so with the people, as with the Master, and the Mistress, so with the Servant,
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For without his Divine Manutenency, our strongest Fabricks had faln immediately upon their very Builders, He that made all things at first, by preserving makes them still; new makes them every Moment;
For without his Divine Manutenency, our Strongest Fabrics had fallen immediately upon their very Builders, He that made all things At First, by preserving makes them still; new makes them every Moment;
Even the World of Fancy too, the poor Attempts and Bunglings of Art, our Houses of Dirt and Clay (which we call Pálaces and so please our selves in) would quickly fall asunder,
Even the World of Fancy too, the poor Attempts and Bunglings of Art, our Houses of Dirt and Clay (which we call Pálaces and so please our selves in) would quickly fallen asunder,
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and the Centinel stands perdu. And therefore give we him the Glory of this Mercy, saying Thanks be to the Lord, who so long shew'd us marvellous great Kindness, I say not with the Psalm, in a strong City, (though the strongest without him is weakness) but in a very weak One:
and the Centinel Stands perdu. And Therefore give we him the Glory of this Mercy, saying Thanks be to the Lord, who so long showed us marvellous great Kindness, I say not with the Psalm, in a strong city, (though the Strongest without him is weakness) but in a very weak One:
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and many like Inconveniencies, so expos'd to this dismal Accident, that it must needs have been long since in Ashes, had not his miraculous Mercy preserv'd it, who,
and many like Inconveniences, so exposed to this dismal Accident, that it must needs have been long since in Ashes, had not his miraculous Mercy preserved it, who,
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in David 's Language Blessed is the Man whom thou chastnest, O Lord, and teachest him in thy Law; send'st him thy Judgments, and learn'st him thy Righteousness.
in David is Language Blessed is the Man whom thou chastnest, Oh Lord, and Teachest him in thy Law; sendest him thy Judgments, and learnest him thy Righteousness.
But to sin, and not be punisht, is the sorest punishment of all, saith S. Chrysostome. Dimisit eos secundum desideria Cordis, He suffer'd them to walk after their own Heart's Lusts, that's a dreadful portion:
But to since, and not be punished, is the Sorest punishment of all, Says S. Chrysostom. Dimisit eos secundum Desire Cordis, He suffered them to walk After their own Heart's Lustiest, that's a dreadful portion:
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And therefore, why should a living Man complain? Say we rather as Abraham did in the Case of Sodom, when he had that horrible Scene of Vengeance now in his Eye, We are but Dust and Ashes: Not only Dust in the course of ordinary Frailty,
And Therefore, why should a living Man complain? Say we rather as Abraham did in the Case of Sodom, when he had that horrible Scene of Vengeance now in his Eye, We Are but Dust and Ashes: Not only Dust in the course of ordinary Frailty,
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restrain'd also on the suddain, the Fury of this other merciless and unruly Element, by the Interposition of his Almighty Hucusque, hitherto shalt thou go, and no further.
restrained also on the sudden, the Fury of this other merciless and unruly Element, by the Interposition of his Almighty Hucusque, hitherto shalt thou go, and no further.
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Ay this deserves indeed to be the Matter of a Song, Joy in the Lord upon so great an Occasion, upon so noble an Experience, sits not unhandsome on the Brow of so sad a Day as this is.
Ay this deserves indeed to be the Matter of a Song, Joy in the Lord upon so great an Occasion, upon so noble an Experience, sits not unhandsome on the Brow of so sad a Day as this is.
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And now having thus clear'd and secur'd the Fountain of Righteousness, in the Discharge of some part of our Duty to God (where regularly it must begin;) it remains, Ut ducatur Rivus Justitiae de fonte Pietatis, as St. Gregory speaks:
And now having thus cleared and secured the Fountain of Righteousness, in the Discharge of Some part of our Duty to God (where regularly it must begin;) it remains, Ut ducatur Rivus Justitiae de Fonte Pietatis, as Saint Gregory speaks:
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the performing our Duty towards God, no Discharge of our Duty to Man:) In the next place it should run down like a River, in mighty Streams of Righteousness to all our Neighbours round about us;
the performing our Duty towards God, no Discharge of our Duty to Man:) In the next place it should run down like a River, in mighty Streams of Righteousness to all our Neighbours round about us;
And here, Ecce nouas Hyadas, aliumque Oriona — So many new Asterisms and Constellations of Vertues appear, that the time will not give leave to number them,
And Here, Ecce nouas Hyades, aliumque Orion — So many new Asterisms and Constellations of Virtues appear, that the time will not give leave to number them,
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whatever falls within the large Bosom of that comprehensive Epitome, into which our Lord himself abridg'd the Law and the Prophets, All things whatsoever ye would that men should do to you, do even so to them;
whatever falls within the large Bosom of that comprehensive Epitome, into which our Lord himself abridged the Law and the prophets, All things whatsoever you would that men should do to you, do even so to them;
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Whatever comes within compass of that NONLATINALPHABET, as S. James calls it, the Royal Law, (the latter part of the holy Institutes, the other tome of the Christian Pandects, the second great Commandment like the first, as our Saviour styles it) Thou shalt love thy Neighbour as thy self;
Whatever comes within compass of that, as S. James calls it, the Royal Law, (the latter part of the holy Institutes, the other tome of the Christian Pandects, the second great Commandment like the First, as our Saviour styles it) Thou shalt love thy Neighbour as thy self;
And yet further and higher, for 'tis a Righteousness improv'd & heightned, or at least interpreted by our Lord into Love, and so obligeth us beyond the strict Measures of Common Justice,
And yet further and higher, for it's a Righteousness improved & heightened, or At least interpreted by our Lord into Love, and so obliges us beyond the strict Measures of Common justice,
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and whatever else may help to denominate us The Righteous Nation that keepeth the Truth (as 'tis in the second verse of this Chapter) or the City in which dwells Rightcousness.
and whatever Else may help to denominate us The Righteous nation that Keepeth the Truth (as it's in the second verse of this Chapter) or the city in which dwells Righteousness.
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'Tis when Thy Judgments are in the Earth, Men will learn — As the Jews, while their fear towards God was taught them by the Precepts of Men, drew near to him,
It's when Thy Judgments Are in the Earth, Men will Learn — As the jews, while their Fear towards God was taught them by the Precepts of Men, drew near to him,
and honoured him with their Mouth only, but removed their Hearts far away from him, Isai. xxix 13. Upon the same Ground, our Righteousness will never exceed the Righteousness of Scribes,
and honoured him with their Mouth only, but removed their Hearts Far away from him, Isaiah xxix 13. Upon the same Ground, our Righteousness will never exceed the Righteousness of Scribes,
take it forth from the XII Tables only, not from the Two, and have no other Tutor in it than Solon, or Lycurgus, or Justinian. For the Derivation can return no higher than the Fountain-head;
take it forth from the XII Tables only, not from the Two, and have no other Tutor in it than Solon, or Lycurgus, or Justinian. For the Derivation can return no higher than the Fountainhead;
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and play least in sight, and seem to be Righteous, though we are not so; Recti•in Curia, though not upright in Heart: Or if we be discovered and impleaded too,
and play lest in sighed, and seem to be Righteous, though we Are not so; Recti•in Curia, though not upright in Heart: Or if we be discovered and impleaded too,
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if we can, whether by Power or Artifice, break through the venerable Cobweb, and run under the miserable shelter of a Temporal Indemnity at these lower Bars: Why, All is well;
if we can, whither by Power or Artifice, break through the venerable Cobweb, and run under the miserable shelter of a Temporal Indemnity At these lower Bars: Why, All is well;
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and by con'equence it stays not in the outward Act, (the proper Object of Humane Laws and Provisions;) restrains not only open violences (such as the Judgment-seat of Man condemns,
and by con'equence it stays not in the outward Act, (the proper Object of Humane Laws and Provisions;) restrains not only open violences (such as the Judgment seat of Man condemns,
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they contented not themselves with so seant Measures, but flew a higher and a nobler pitch, aiming at a more re•in'd and perfect Righteousness, the worthy Effect of God's Judgments, and not of Mans only;
they contented not themselves with so seant Measures, but flew a higher and a Nobler pitch, aiming At a more re•ined and perfect Righteousness, the worthy Effect of God's Judgments, and not of men only;
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yet, our Lord, by reducing all the Precepts of it to one Affirmative (Love,) and also by his Affirmative Glosses or Additions to it in his Sermon on the Mount, seems to have authorised the Rule of their Exposition, receiv'd generally by Christian Divines, That the Negative still infers the Affirmative, and that there are many Yeas conceal'd in the Bosom of every such No. So that however 'tis indeed a part of our Duty, not to Murther,
yet, our Lord, by reducing all the Precepts of it to one Affirmative (Love,) and also by his Affirmative Glosses or Additions to it in his Sermon on the Mount, seems to have authorised the Rule of their Exposition, received generally by Christian Divines, That the Negative still infers the Affirmative, and that there Are many Yea concealed in the Bosom of every such No. So that however it's indeed a part of our Duty, not to Murder,
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thus giving us leave to inclose, as it were, a part of our Waste, and to •aise some Revenue upon it:) Yet this is so much short of the Height of the Lesson we are to learn in God's School, that 'tis only the unlearning something that might obstruct it;
thus giving us leave to enclose, as it were, a part of our Waste, and to •aise Some Revenue upon it:) Yet this is so much short of the Height of the lesson we Are to Learn in God's School, that it's only the unlearning something that might obstruct it;
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so far from making us truly Righteous, that it can only style us Innocent, and set us Extra vitia rather than Intra virtutem. We must not then content our selves with a Negative Righteousness;
so Far from making us truly Righteous, that it can only style us Innocent, and Set us Extra Vices rather than Intra virtutem. We must not then content our selves with a Negative Righteousness;
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But is thy Abundance the Supply of his Want in this present exigent? thy Superfluity the Ransom and Redemption of his extream Necessities? If not, remember, that Dives is in torments, not for robbing Lazarus, but for not relieving Sin:
But is thy Abundance the Supply of his Want in this present exigent? thy Superfluity the Ransom and Redemption of his extreme Necessities? If not, Remember, that Dives is in torments, not for robbing Lazarus, but for not relieving since:
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And the dreadful Decretory Sentence proceeds at the last Day, not for oppressing the Poor, but for not feeding, not cloathing, not visiting them: A Reflection very common indeed;
And the dreadful Decretory Sentence proceeds At the last Day, not for oppressing the Poor, but for not feeding, not clothing, not visiting them: A Reflection very Common indeed;
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And is it possible, we should stand out any longer? Can we still resist so powerful a Grace? Are not the parts of the Text by this time, happily met together? and the Truth of it accomplisht,
And is it possible, we should stand out any longer? Can we still resist so powerful a Grace? are not the parts of the Text by this time, happily met together? and the Truth of it accomplished,
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and exemplified in us to the full? — Gods Judgments on us, and his Righteousness in us? Who would not think and hope so? But as S. Jerome complains of his Age (which was indeed very calamitous) Orbis Romanus ruit, & tamen Cervix nostra non flectitur:
and exemplified in us to the full? — God's Judgments on us, and his Righteousness in us? Who would not think and hope so? But as S. Jerome complains of his Age (which was indeed very calamitous) Orbis Romanus ruit, & tamen Cervix nostra non flectitur:
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Look we first upon the Text, and then upon our selves, and we must ingenuously acknowledge, that whatever Abatements or Diminutions to the Height of the design'd event of God's Judgments upon us the Text,
Look we First upon the Text, and then upon our selves, and we must ingenuously acknowledge, that whatever Abatements or Diminutions to the Height of the designed event of God's Judgments upon us the Text,
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little more concern'd, than at the Siege of Rhodes, or the Ruines of Troy? Shall any Neighbour-City say wisely — Mea res agitur, jam proximus ardet Vcalegon —? Shall our enemies themselves (the sober and the Wise amongst them, at the least) tremble at the Relation,
little more concerned, than At the Siege of Rhodes, or the Ruins of Troy? Shall any Neighbour-City say wisely — Mea Rest agitur, jam Proximus Ardet Vcalegon —? Shall our enemies themselves (the Sobrium and the Wise among them, At the least) tremble At the Relation,
and we continue stupid, and senseless? Shall Constantinople and Alexandria resent it, and we not regard it as we ought? Nay, shall China and Peru (it may be) Surat and Mexico, both the Indies hear,
and we continue stupid, and senseless? Shall Constantinople and Alexandria resent it, and we not regard it as we ought? Nay, shall China and Peru (it may be) Surat and Mexico, both the Indies hear,
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and be affected with it, and we our selves insensible? Shall the Inhabitants of the World abroad warm themselves at our Fires, with kindly and holy Heats;
and be affected with it, and we our selves insensible? Shall the Inhabitants of the World abroad warm themselves At our Fires, with kindly and holy Heats;
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while in the mean time our Repentings are not kindled, nor our Charity inflam'd, and our Devotion as cold and frozen as ever? Shall our Mountain (which we said in our jolly pride should never be removed) be fulminated,
while in the mean time our Repentings Are not kindled, nor our Charity inflamed, and our Devotion as cold and frozen as ever? Shall our Mountain (which we said in our jolly pride should never be removed) be fulminated,
and thunder-strook, but the Blessed shower, that follows, the Instruction, that descends after, like the Rain, slide off to the Vallies, to Others, that are round about us? Our Lord wept over Jerusalem, because she knew not then (at forty years distance) the time of her Visitation;
and thunderstruckk, but the Blessed shower, that follows, the Instruction, that descends After, like the Rain, slide off to the Valleys, to Others, that Are round about us? Our Lord wept over Jerusalem, Because she knew not then (At forty Years distance) the time of her Visitation;
The Judgments Are in the Earth, and the Inhabitants Will learn — (So the Vulgar Latin & the English:) 'Tis still per verba de suturo. For we list not to hand-fast our selves to God Almighty, to make our selves over to him by present Deed of Gift;
The Judgments are in the Earth, and the Inhabitants Will Learn — (So the vulgar Latin & the English:) It's still per verba de suturo. For we list not to handfast our selves to God Almighty, to make our selves over to him by present Deed of Gift;
NONLATINALPHABET, (as he pretended) when we have time and Opportunity, and convenient Leisure (which we read not, that he ever found) in plain English,
, (as he pretended) when we have time and Opportunity, and convenient Leisure (which we read not, that he ever found) in plain English,
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He may prove a false Prophet, that promiseth himself to die the Death of the Righteous, when he hath lov'd, and pursu'd the Ways, and Wages of Unrighteousness all his life long:
He may prove a false Prophet, that promises himself to die the Death of the Righteous, when he hath loved, and pursued the Ways, and Wages of Unrighteousness all his life long:
And the Conjunction may seem to stand fair for the later NONLATINALPHABET in quantum, or juxta quod; NONLATINALPHABET (as R. David glosseth it) qua mensura, aut modo;
And the Conjunction may seem to stand fair for the later in quantum, or juxta quod; (as R. David Glosseth it) qua Mensura, Or modo;
and so the Syriac, Qualia Judicia, talem Justitiam dedicerunt: So much Judgment, so much Justice; Righteousness they did learn, just while God's Rod was over them, and no longer.
and so the Syriac, Galatia Judicia, talem Justitiam dedicerunt: So much Judgement, so much justice; Righteousness they did Learn, just while God's Rod was over them, and no longer.
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And so he, When he saw that there was Respite, saith the Text, or a breathing time, He hardned his Heart, Ex. viii. 15. And do not we all the same? Like teeming Women,
And so he, When he saw that there was Respite, Says the Text, or a breathing time, He hardened his Heart, Ex. viii. 15. And do not we all the same? Like teeming Women,
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and so we, If but for a little space Grace be shewed us, if God gives us but a little Respite in our Bondage, like Israel newly returned from Babel, we streight forget his Commandments;
and so we, If but for a little Molle Grace be showed us, if God gives us but a little Respite in our Bondage, like Israel newly returned from Babel, we straight forget his commandments;
which made the good Ezra asham'd and blush to lift up his Face to Heaven; Ezra, Cap. ix. Vers. 8, 10. Happy We, if, as Pliny adviseth his friend Maximus, Tales esse sani perseveremus, quales futuros profitemur infirmi;
which made the good Ezra ashamed and blush to lift up his Face to Heaven; Ezra, Cap. ix. Vers. 8, 10. Happy We, if, as pliny adviseth his friend Maximus, Tales esse Sani perseveremus, quales futuros profitemur infirmi;
But as it follows immediately, Fiat Gratia Impio, Let Favour be shewed to the Wicked, the least Intermission or kind Interval, and he will not learn Righteousness, saith the Text expresly;
But as it follows immediately, Fiat Gratia Impio, Let Favour be showed to the Wicked, the least Intermission or kind Interval, and he will not Learn Righteousness, Says the Text expressly;
4. Lastly, What is it that we learn? or, to what good end or purpose? The Chaldee Paraphrast interposeth here a very Material and Operative word, Discent operari, they will learn NONLATINALPHABET to do, or to work Righteousness.
4. Lastly, What is it that we Learn? or, to what good end or purpose? The Chaldee Paraphrast interposeth Here a very Material and Operative word, Dissent operari, they will Learn to do, or to work Righteousness.
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But Little Children, saith S. John, (Oye World of Learners) Be not deceived, (Let no Man seduce you into this piece of Gnosticism, as if to learn, or to know, were sufficient;
But Little Children, Says S. John, (Oye World of Learners) Be not deceived, (Let not Man seduce you into this piece of Gnosticism, as if to Learn, or to know, were sufficient;
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No,) ' O NONLATINALPHABET, He that Doth Righteousness, he is Righteous. Non fortia loquimur, sed vivimus, saith S. Cyprian; The life of Religion is Doing.
No,) ' Oh, He that Does Righteousness, he is Righteous. Non Fortia loquimur, sed vivimus, Says S. Cyprian; The life of Religion is Doing.
They, that follow'd Christ, were first indeed call'd Disciples, that is, Learners, (for there we must begin;) But they soon after commenc'd Christians at Antioch, Anointed to Action, as the word implies;
They, that followed christ, were First indeed called Disciples, that is, Learners, (for there we must begin;) But they soon After commenced Christians At Antioch, Anointed to Actium, as the word Implies;
they must do their Exercises too In Gymnasio Justitiae, be anointed to the Agon, and to the Combat (as the Champions of old;) and if they expect the Crown of Righteousness, must not only learn Righteousness, but learn to do it.
they must do their Exercises too In Gymnasio Justitiae, be anointed to the Agon, and to the Combat (as the Champions of old;) and if they expect the Crown of Righteousness, must not only Learn Righteousness, but Learn to do it.
To keep our sins, and hold them fast, even when God's Judgments are upon us for them, this is with Copronymus, to pollute the Fountain that should wash us, to defile the salutary Waters of Affliction, to prophane the holy Fires of God's Furnace,
To keep our Sins, and hold them fast, even when God's Judgments Are upon us for them, this is with Copronymus, to pollute the Fountain that should wash us, to defile the salutary Waters of Affliction, to profane the holy Fires of God's Furnace,
if not the fore-boding and prognostick of a far sadder yet to come, the very beginnings of Hell here, the Fore-tasts of that Cup of Bitterness, of which the Damned suck out the Dreggs.
if not the foreboding and prognostic of a Far sadder yet to come, the very beginnings of Hell Here, the Foretastes of that Cup of Bitterness, of which the Damned suck out the Dregs.
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And wilt thou after all this hide the sweet Morsel under thy Tongue, when thou sensibly perceiv'st it already turning into the Gall of Asps? — Still long for the delicious portion, consecrated and snatch it greedily from God's Altars,
And wilt thou After all this hide the sweet Morsel under thy Tongue, when thou sensibly perceivest it already turning into the Gall of Asps? — Still long for the delicious portion, consecrated and snatch it greedily from God's Altars,
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though thou feel'st it already biting like a Serpent, and stinging like an Adder? — say still, Stoln Waters are sweet, though like those bitter Ones of Jealousie, thou perceiv'st them carry a Curse along with them into thy very Bowels? Dare we thus provoke the Lord to Jealousie? Are we stronger than He? Gird up now thy loyns like a Man, thou stoutest,
though thou Feel it already biting like a Serpent, and stinging like an Adder? — say still, Stolen Waters Are sweet, though like those bitter Ones of Jealousy, thou perceivest them carry a Curse along with them into thy very Bowels? Dare we thus provoke the Lord to Jealousy? are we Stronger than He? Gird up now thy loins like a Man, thou Stoutest,
Hast thou an Arm like God? or canst thou thunder with a Voice like him? Wilt thou set the Briars and Thorns of the Wilderness against him in Battel - Array? or canst thou dwell with everlasting Burnings? Or despisest thou the Riches of his Goodness and Forbearance;
Hast thou an Arm like God? or Canst thou thunder with a Voice like him? Wilt thou Set the Briers and Thorns of the Wilderness against him in Battle - Array? or Canst thou dwell with everlasting Burnings? Or Despisest thou the Riches of his goodness and Forbearance;
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not knowing (refusing to know) that the Long-suffering of our Lord is Salvation, and that his Goodness leadeth thee to Repentance? If not, know assuredly, that thy Hardness and Impenitent Heart, do but treasure up for thee,
not knowing (refusing to know) that the Long-suffering of our Lord is Salvation, and that his goodness leads thee to Repentance? If not, know assuredly, that thy Hardness and Impenitent Heart, do but treasure up for thee,
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for the rest of Men that were not kill'd by the former Plagues, repented not, Apoc. ix. 12. 20. When God's Rods and his Ferulaes (the Discipline of Children) are contemn'd, he hath a lash of Scorpions to scourge the obstinate. When the ten dreadful.
for the rest of Men that were not killed by the former Plagues, repented not, Apocalypse ix. 12. 20. When God's Rods and his Ferulaes (the Discipline of Children) Are contemned, he hath a lash of Scorpions to scourge the obstinate. When the ten dreadful.
If the more benign, and benedict Medicines will not work, nor stir us at all, he can prepare us a rougher Receipt, or a stronger Dose; retrive and bring back his former Judgments in a sharper Degree,
If the more benign, and benedict Medicines will not work, nor stir us At all, he can prepare us a rougher Receipt, or a Stronger Dose; retrieve and bring back his former Judgments in a sharper Degree,
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But yet this ill Spirit, this restless Fury (this unquiet and dreadful Alastor, the eldest Son of Nemesis, and heir apparent to all the Teriours and Mischiefs of his Mother) walks about day and night, seeking Rest, and finds none;
But yet this ill Spirit, this restless Fury (this unquiet and dreadful Alastor, the eldest Son of Nemesis, and heir apparent to all the Teriours and Mischiefs of his Mother) walks about day and night, seeking Rest, and finds none;
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But yet, methinks, this slow-moving Cloud hangs still o're our Heads, hovers yet in view, with God knows how many Plagues and Deaths in the Bosome of it:
But yet, methinks, this slow-moving Cloud hangs still over our Heads, hovers yet in view, with God knows how many Plagues and Death's in the Bosom of it:
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Or if this move us not, let us remember that we have another City upon the Waters, a floating Town of moveable Forts and Castles, the Walls and Bulwarks of the Nation;
Or if this move us not, let us Remember that we have Another city upon the Waters, a floating Town of movable Forts and Castles, the Walls and Bulwarks of the nation;
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But he hath also, besides, and beyond all these, unknown Treasures of Wrath, vast stores of hidden Judgments (for who knows the Power, or the extent of his Anger?) laid up in those secret Magazines, where his Judgments are,
But he hath also, beside, and beyond all these, unknown Treasures of Wrath, vast stores of hidden Judgments (for who knows the Power, or the extent of his Anger?) laid up in those secret Magazines, where his Judgments Are,
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when they are not in the Earth, reserv'd as his dreadful Artillery against the time of trouble, against the day of Battel and War, as he speaks himself, Job xxxviii. 23. Oh let us take heed of treasuring up to our selves Wrath against that day of Wrath,
when they Are not in the Earth, reserved as his dreadful artillery against the time of trouble, against the day of Battle and War, as he speaks himself, Job xxxviii. 23. O let us take heed of treasuring up to our selves Wrath against that day of Wrath,
And now what shall I say more, if all that hath been said hitherto, prove ineffectual? The Text affords yet one Expedient as the Chaldee Paraphrast may seem to have understood it:
And now what shall I say more, if all that hath been said hitherto, prove ineffectual? The Text affords yet one Expedient as the Chaldee Paraphrast may seem to have understood it:
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though not as yet in the Earth, is yet fixt, and appointed, and prepared for all the Earth NONLATINALPHABET in the Hebrew it self too, for rather than in the Earth) therefore most certainly,
though not as yet in the Earth, is yet fixed, and appointed, and prepared for all the Earth in the Hebrew it self too, for rather than in the Earth) Therefore most Certainly,
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if they finally refuse to come under God's Discipline, and to take forth to themselves Lessons of Righteousness here, they shall then be made themselves great Lessons,
if they finally refuse to come under God's Discipline, and to take forth to themselves Lessons of Righteousness Here, they shall then be made themselves great Lessons,
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There must they learn by saddest experience, who obstinately refuse the more gainful Method, NONLATINALPHABET, That 'tis a searful thing to fall into the Hands of a living God.
There must they Learn by Saddest experience, who obstinately refuse the more gainful Method,, That it's a searful thing to fallen into the Hands of a living God.
The Babylonian Furnace, seven times hotter than usual, a cool walk to that; all our Vulcans and Etnas, our Heclas and Andes faint types and shadows of it;
The Babylonian Furnace, seven times hotter than usual, a cool walk to that; all our Vulcans and Etnas, our Heclas and Andes faint types and shadows of it;
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the great Conflagration, we so lately trembled at, and still bewail, but a spark to that infernal Tophet, but a painted Fire to that dreadful Mongibel; even Everlasting Burnings. From which, God of his tender Mercy deliver us All;
the great Conflagration, we so lately trembled At, and still bewail, but a spark to that infernal Tophet, but a painted Fire to that dreadful Mongibel; even Everlasting Burnings. From which, God of his tender Mercy deliver us All;
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To whom with the Father, and the Holy Ghost, be ascribed by us, and all the Creatures in Heaven and Earth, Blessing, Honour, Glory and Power, henceforth and for evermore. Amen. NONLATINALPHABET FINIS.
To whom with the Father, and the Holy Ghost, be ascribed by us, and all the Creatures in Heaven and Earth, Blessing, Honour, Glory and Power, henceforth and for evermore. Amen. FINIS.
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