The glasse of Gods providence towards his faithfvll ones held forth in a sermon preached to the two Houses of Parliament at Margarets Westminster, Aug. 13, 1644, being an extraordinary day of humiliation : wherein is discovered the great failings that the best are liable unto, upon which God is provoked sometimes to take vengeance : the whole is applyed specially to a more carefull observation of our late covenant, and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience / by Herbert Palmer ...
Thou wast a GOD that forgavest them, though Thou tookest vengeance on their inventions. BEhold an Apostrophe to GOD, in the midst of an Exhortation to Men!
Thou wast a GOD that forgavest them, though Thou tookest vengeance on their Inventions. BEhold an Apostrophe to GOD, in the midst of an Exhortation to Men!
and Samuel among those that call upon His Name, &c. Their Faithfulnesse is exprest, not only in their Calling upon GOD, in the next words, They called upon the LORD, and He heard them;
and Samuel among those that call upon His Name, etc. Their Faithfulness is expressed, not only in their Calling upon GOD, in the next words, They called upon the LORD, and He herd them;
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and then followes GODS Dealings with them, in the words of the Text, Thou answeredst them, &c. I will sing of Mercy and Judgement, unto Thee, O LORD, will I sing, saith the Royall Psalmist, Psal. 101. 1. He doth so here, his song is plainly of Mercy and Judgement, and that Vnto the LORD, as he there also expresses it.
and then follows GOD'S Dealings with them, in the words of the Text, Thou answeredst them, etc. I will sing of Mercy and Judgement, unto Thee, Oh LORD, will I sing, Says the Royal Psalmist, Psalm 101. 1. He does so Here, his song is plainly of Mercy and Judgement, and that Unto the LORD, as he there also Expresses it.
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GODS Great Mercy is set forth towards His Servants, in Answering and Forgiving them; and with all His Judgement: His Heavie Judgement in taking Vengeance on their inventions.
GOD'S Great Mercy is Set forth towards His Servants, in Answering and Forgiving them; and with all His Judgement: His Heavy Judgement in taking Vengeance on their Inventions.
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and that not relating to two sorts of persons, as there; Transgressours and Beleevers: But both towards men of approved avowed faithfulnesse, even toward one and the same person; in Goodnesse answering, and forgiving;
and that not relating to two sorts of Persons, as there; Transgressors and Believers: But both towards men of approved avowed faithfulness, even towards one and the same person; in goodness answering, and forgiving;
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There are but two maine Dispositions in mens minds, that sway our practises and regulate our lives, keeping them within compasse, that is, Faith (or Comfort) and Feare, according to the intimation Act. 9. 31. They walked in the Feare of the Lord, and in the Comfort of the Holy Ghost. The Comfort of the Holy Ghost,
There Are but two main Dispositions in men's minds, that sway our practises and regulate our lives, keeping them within compass, that is, Faith (or Comfort) and fear, according to the intimation Act. 9. 31. They walked in the fear of the Lord, and in the Comfort of the Holy Ghost. The Comfort of the Holy Ghost,
or Faith (which is all one in Effect) on the one side, and Feare on the other, doe compasse us in, We walke uprightly and safely in the wayes of Our GOD.
or Faith (which is all one in Effect) on the one side, and fear on the other, do compass us in, We walk uprightly and safely in the ways of Our GOD.
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And to this purpose are these Words we have before us, none being more proper to settle us in Faith and Comfort; then these which proclaime GOD to be a GOD Answering and Pardoning, and nothing more fit to strike us with a Holy Awe and Reverence;
And to this purpose Are these Words we have before us, none being more proper to settle us in Faith and Comfort; then these which proclaim GOD to be a GOD Answering and Pardoning, and nothing more fit to strike us with a Holy Awe and reverence;
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If therefore it shall please GOD to set home these words upon our Hearts, we shall doe that which the Psalmist intended to perswade and work men to, when he first penned them;
If Therefore it shall please GOD to Set home these words upon our Hearts, we shall do that which the Psalmist intended to persuade and work men to, when he First penned them;
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and find GOD Himselfe answering it, and Our desires and prayers in it, even with Gracious pardoning and forgiving, former and present failings in us, all who are or will be faithfull to Him.
and find GOD Himself answering it, and Our Desires and Prayers in it, even with Gracious pardoning and forgiving, former and present failings in us, all who Are or will be faithful to Him.
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In the 1. verse the Soveraigne Authoritie and Royall Majestie of GOD Governing the World and His Church in speciall, Cals us (and all men) to Feare and a Holy Consternation at His Glorie.
In the 1. verse the Sovereign authority and Royal Majesty of GOD Governing the World and His Church in special, Calls us (and all men) to fear and a Holy Consternation At His Glory.
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When we Worship according to His Will, and in His owne Ordinances, set out by the Phrases of Worshipping at His Footstoole (that is the Arke) and at His Holy Hill, that is, Zion, both according to His appointment, and expresse charge and command.
When we Worship according to His Will, and in His own Ordinances, Set out by the Phrases of Worshipping At His Footstool (that is the Ark) and At His Holy Hill, that is, Zion, both according to His appointment, and express charge and command.
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Tending, with all the rest of the Psalmes, to perswade us to Feare, and Praise, and Exalt, and Worship our Gracious and Holy GOD aright according to His Divine Pleasure.
Tending, with all the rest of the Psalms, to persuade us to fear, and Praise, and Exalt, and Worship our Gracious and Holy GOD aright according to His Divine Pleasure.
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The former verse saith, They kept GODS Testimonies, and the Law that He gave them, This insinuates (what was also exprest ver. 6.) that they used to Call upon GOD, All this was very good,
The former verse Says, They kept GOD'S Testimonies, and the Law that He gave them, This insinuates (what was also expressed for. 6.) that they used to Call upon GOD, All this was very good,
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so they incensed Him against them, so much now and then, as He would not let them escape altogether, without taking some vengeance for such untowardnesse. 2. GODS Graciousnesse, in a double respect: 1. in Answering them, granting their sutes and supplications ordinarily. 2. in Forgiving them, pardoning their failings and faults evermore;
so they incensed Him against them, so much now and then, as He would not let them escape altogether, without taking Some vengeance for such untowardness. 2. GOD'S Graciousness, in a double respect: 1. in Answering them, granting their suits and supplications ordinarily. 2. in Forgiving them, pardoning their failings and Faults evermore;
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These are the maine parts of the Text, which will afford us so many Doctrines clearely and plainly after we have but a little explained the latter Clause of Taking Vengeance on their inventions.
These Are the main parts of the Text, which will afford us so many Doctrines clearly and plainly After we have but a little explained the latter Clause of Taking Vengeance on their Inventions.
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Which is the only Difficulty in the Language of the Text, and it indeed sounds so strangely at the first hearing, as I may well put this Expression among the Riddles of the Scripture.
Which is the only Difficulty in the Language of the Text, and it indeed sounds so strangely At the First hearing, as I may well put this Expression among the Riddles of the Scripture.
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for an act done, either according to the extremity of the desert of a fault, or with a mind possest with malice or hatred against the oftender, or both together.
for an act done, either according to the extremity of the desert of a fault, or with a mind possessed with malice or hatred against the oftender, or both together.
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He who forgives, never deales according to extremity of desert of a fault, which deserves destruction (as all our sins doe in extremity of Justice,) much lesse doth he doe any thing with malice or hatred.
He who forgives, never deals according to extremity of desert of a fault, which deserves destruction (as all our Sins do in extremity of justice,) much less does he do any thing with malice or hatred.
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and this favour eminent, even notwithstanding the vengeance taken, For so speakes the Text undeniably, Thou answerest and forgavest, though thou tookest vengeance, As forgivenesse did not altogether hinder the vengeance,
and this favour eminent, even notwithstanding the vengeance taken, For so speaks the Text undeniably, Thou Answerest and forgavest, though thou tookest vengeance, As forgiveness did not altogether hinder the vengeance,
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or their Workes or Deeds as the word properly signifies. 2. This Correction, was somewhat smart and severe, both in their own apprehensions that suffered it,
or their Works or deeds as the word properly signifies. 2. This Correction, was somewhat smart and severe, both in their own apprehensions that suffered it,
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in so much as if one had not knowne and had assurance of His Mercy to them from other grounds, His manner of dealing with them in this particular case would seeme to them to savour altogether of vengeance,
in so much as if one had not known and had assurance of His Mercy to them from other grounds, His manner of dealing with them in this particular case would seem to them to savour altogether of vengeance,
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Now the reason, why this is thus exprest, We may conceive to be, purposely to insinuate more effectually, That GOD lookes upon sinne with an other eye then men doe;
Now the reason, why this is thus expressed, We may conceive to be, purposely to insinuate more effectually, That GOD looks upon sin with an other eye then men do;
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and themselves feele now and then in a quickning and awakening manner. Terrible words are not without their efficacie, specially when deeds answer them;
and themselves feel now and then in a quickening and awakening manner. Terrible words Are not without their efficacy, specially when Deeds answer them;
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Withall this may well be added to cleare this phrase from all exception, that if we observe the words narrowly, a manifest difference seemes to be even here, in this harsh expression, from that which is elswhere spoken of GODS dealings with His Enemies, with the wicked.
Withal this may well be added to clear this phrase from all exception, that if we observe the words narrowly, a manifest difference seems to be even Here, in this harsh expression, from that which is elsewhere spoken of GOD'S dealings with His Enemies, with the wicked.
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He shewed mercy to their persons, (which the Text it selfe expresses) but yet He shewed displeasure against their sins, He would not spare the offence,
He showed mercy to their Persons, (which the Text it self Expresses) but yet He showed displeasure against their Sins, He would not spare the offence,
But when the ungodly are spoken of, there vengeance is expressely said to be taken on them, Deut. 32. 41. I will render vengeance to mine enemies,
But when the ungodly Are spoken of, there vengeance is expressly said to be taken on them, Deuteronomy 32. 41. I will render vengeance to mine enemies,
2. Though they doe provoke Him, and He doe thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their prayers, and affording them pardon.
2. Though they do provoke Him, and He do thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their Prayers, and affording them pardon.
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3. Though GOD doth answer the prayers and forgive the sins of His faithfull ones, Yet they may so provoke Him, as He sometimes takes vengeance on their misdoings.
3. Though GOD does answer the Prayers and forgive the Sins of His faithful ones, Yet they may so provoke Him, as He sometime Takes vengeance on their misdoings.
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2. In the same Chapter, we find him to have neglected the Circumcision of his sonne, the reason is not exprest, (perhaps it was because he was loath to displease his wife Zipporah; who was a Midianite: ) But whatever it was it had like to have cost him his life, GOD begun to take some vengeance, upon his neglect, ver. 24.
2. In the same Chapter, we find him to have neglected the Circumcision of his son, the reason is not expressed, (perhaps it was Because he was loath to displease his wife Zipporah; who was a Midianite:) But whatever it was it had like to have cost him his life, GOD begun to take Some vengeance, upon his neglect, ver. 24.
Which yet he had no reason to count strange, if he had well remembred and observed what GOD had said to him, chapt. 3. that Pharaohs heart would be hardned,
Which yet he had no reason to count strange, if he had well remembered and observed what GOD had said to him, Chapter. 3. that Pharaohs heart would be hardened,
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But Moses had forgotten this, and so complaines, as if GOD had done him and Israel both wrong in it, ver. 22, 23. 4. In Numb. 11. 11, &c. 14. 15. We find another fit of discontent:
But Moses had forgotten this, and so complains, as if GOD had done him and Israel both wrong in it, ver. 22, 23. 4. In Numb. 11. 11, etc. 14. 15. We find Another fit of discontent:
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and againe, vers. 21. he hath a pang of distrust, and can scarce t•ll how to beleeve GODS Word to be true of such a large provision to be made for the people as GOD hath told him of:
and again, vers. 21. he hath a pang of distrust, and can scarce t•ll how to believe GOD'S Word to be true of such a large provision to be made for the people as GOD hath told him of:
So that GOD is faine to answer him with His Almighty Power, Is the LORDS hand waxed? short Thou shalt see now whether my words shall come to passe to thee or not, vers.
So that GOD is feign to answer him with His Almighty Power, Is the LORDS hand waxed? short Thou shalt see now whither my words shall come to pass to thee or not, vers.
Moses goes with the rodde, but instead of speaking to the rock, he speakes to the people, and that unadvisedly with his lipps, saith the Psalmist, Psal. 106. 33. and with a provoked spirit, overcome with anger and passion;
Moses Goes with the rod, but instead of speaking to the rock, he speaks to the people, and that unadvisedly with his lips, Says the Psalmist, Psalm 106. 33. and with a provoked Spirit, overcome with anger and passion;
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and instead of speaki•g to the rock, he strikes the rock, and that twice, vers. 11. And this GOD takes so hainously, that He charges him with not sanctifying Him before the children of Israel, and not beleeving Him,
and instead of speaki•g to the rock, he strikes the rock, and that twice, vers. 11. And this GOD Takes so heinously, that He charges him with not sanctifying Him before the children of Israel, and not believing Him,
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and that therefore he should not goe into the promised Land. So that here is a three-fold fault noted in Moses, in the story (written by himselfe) and in the Psalme. 1. Some unbeliefe, and distrusting that speaking to the rock would not suffice to fetch water thence, notwithstanding GODS Word. 2. Some impatience of spirit, against the peoples untoward murmurings, His spirit was provoked by them, more and otherwise then it should have been. 3. This exprest, by unfitting and unadvised speech, the story saith, he call'd them Rebels, and saith, Must we fetch you water, &c. which language though they well enough deserved (and worse) yet it appeared GOD was not pleased with it in Moses. And so you have the account of his faults, as the Scripture registers them.
and that Therefore he should not go into the promised Land. So that Here is a threefold fault noted in Moses, in the story (written by himself) and in the Psalm. 1. some unbelief, and distrusting that speaking to the rock would not suffice to fetch water thence, notwithstanding GOD'S Word. 2. some impatience of Spirit, against the peoples untoward murmurings, His Spirit was provoked by them, more and otherwise then it should have been. 3. This expressed, by unfitting and unadvised speech, the story Says, he called them Rebels, and Says, Must we fetch you water, etc. which language though they well enough deserved (and Worse) yet it appeared GOD was not pleased with it in Moses. And so you have the account of his Faults, as the Scripture registers them.
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But particularly three speciall failings are recorded of him, 1. Exod. 32 1, 4. there is a very great fault, that at the peoples sollicitation and importunity, he made them an Idol, a Golden Calfe, and joyned with them in the honouring of it:
But particularly three special failings Are recorded of him, 1. Exod 32 1, 4. there is a very great fault, that At the peoples solicitation and importunity, he made them an Idol, a Golden Calf, and joined with them in the honouring of it:
but that Moses interceded for him, Deut. 9. 20. A second is, Numb. 12. Where he joynes with his sister Miriam, (who is first named and noted, ver. 1.) in murmuring against Moses. It was strange that he should speake against his own brother so, whom he saw GOD had so honoured above him,
but that Moses interceded for him, Deuteronomy 9. 20. A second is, Numb. 12. Where he joins with his sister Miriam, (who is First nam and noted, ver. 1.) in murmuring against Moses. It was strange that he should speak against his own brother so, whom he saw GOD had so honoured above him,
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yet Aaron confesses himselfe stricken in the leprosie suddenly inflicted for this upon Miriam, ver. 10. and 11. His third fault was in consenting to Moses his Distrust (and Passion) in that 20. of Numb. The Charge was given to both together;
yet Aaron Confesses himself stricken in the leprosy suddenly inflicted for this upon Miriam, ver. 10. and 11. His third fault was in consenting to Moses his Distrust (and Passion) in that 20. of Numb. The Charge was given to both together;
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This GOD remembers Numb. 27. 12, 13, 14. And Moses afterward speakes of it with sorrow, Deut. 1. 37. and againe, Deut. 3. 23, &c. where he tels the people how he made a solemne sute of it,
This GOD remembers Numb. 27. 12, 13, 14. And Moses afterwards speaks of it with sorrow, Deuteronomy 1. 37. and again, Deuteronomy 3. 23, etc. where he tells the people how he made a solemn suit of it,
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and that GOD would not grant his sute, and forbids him to mention it any more to Him, ver. 26, 27. and once more Moses speakes to Israel of it, Deut. 4. 21, 22. as shewing how neere it was to him,
and that GOD would not grant his suit, and forbids him to mention it any more to Him, ver. 26, 27. and once more Moses speaks to Israel of it, Deuteronomy 4. 21, 22. as showing how near it was to him,
Yet there is a fault of his insinuated 1 Sam. 8. that When he was growne old, he was partiall towards his children, he made his Sons Judges over Israel,
Yet there is a fault of his insinuated 1 Sam. 8. that When he was grown old, he was partial towards his children, he made his Sons Judges over Israel,
and they walked not in his wayes, but tooke bribes and perverted Justice; and it appeares by the sequele that Samuel was too indulgent and favourable to them;
and they walked not in his ways, but took Bribes and perverted justice; and it appears by the sequel that Samuel was too indulgent and favourable to them;
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as appeares by GODS words in that Chapter, and by His Displeasure manifested from Heaven, 1 Sam. 12. Yet we may read in it GODS Just Vengeance on the misbehaviour of Samuels sons,
as appears by GOD'S words in that Chapter, and by His Displeasure manifested from Heaven, 1 Sam. 12. Yet we may read in it GOD'S Just Vengeance on the misbehaviour of Samuels Sons,
and so of his partialitie toward them, and we may see in both places that it struck Samuel very deeply, 1 Sam. 8. 6. in reference to Himselfe, and Chap. 12. 2. he cannot forbeare mention of his Sons, who were wholly laid aside ever after, though himselfe was not altogether.
and so of his partiality towards them, and we may see in both places that it struck Samuel very deeply, 1 Sam. 8. 6. in Referente to Himself, and Chap. 12. 2. he cannot forbear mention of his Sons, who were wholly laid aside ever After, though himself was not altogether.
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And thus we see all these three faithfull men, Moses, Aaron, and Samuel made Examples of Justice in some Vengeance taken on their Inventions and offences notwithstanding GODS favour to them.
And thus we see all these three faithful men, Moses, Aaron, and Samuel made Examples of justice in Some Vengeance taken on their Inventions and offences notwithstanding GOD'S favour to them.
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2. Moses and Aaron together in the universall Murmuring and Mutiny, Numb. 14. 5. And Aaron specially when after the Rebellion of Corah, Dathan, and Abiram, and the horrible Judgement of GOD upon them, the earth swallowing them up alive,
2. Moses and Aaron together in the universal Murmuring and Mutiny, Numb. 14. 5. And Aaron specially when After the Rebellion of Corah, Dathan, and Abiram, and the horrible Judgement of GOD upon them, the earth swallowing them up alive,
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and the next day all the Congregation murmured and mutined againe against Moses and Aaron, as if they had been in fault for the death of those outragious sinners:
and the next day all the Congregation murmured and mutined again against Moses and Aaron, as if they had been in fault for the death of those outrageous Sinners:
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and though the wrath of GOD were so hot against them, as that while he was hasting to the Altar and coming backe againe 14700. were dead of the Plague,
and though the wrath of GOD were so hight against them, as that while he was hasting to the Altar and coming back again 14700. were dead of the Plague,
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Withall we have manifest assurance of His Forgiving them, notwithstanding the Vengeance He tooke on those faults of theirs, which we even now mentioned, besides all other times.
Withal we have manifest assurance of His Forgiving them, notwithstanding the Vengeance He took on those Faults of theirs, which we even now mentioned, beside all other times.
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when he esteemed the reproch of Christ, greater riches then the Treasures of Egypt, Heb. 11. 26. And that Moses is after his death, often owned by GOD as His Servant, as His Chosen; and Aaron is named, Psal. 106. 16. the Saint of the Lord;
when he esteemed the reproach of christ, greater riches then the Treasures of Egypt, Hebrew 11. 26. And that Moses is After his death, often owned by GOD as His Servant, as His Chosen; and Aaron is nam, Psalm 106. 16. the Saint of the Lord;
Considering also, how Moses appeared in Glory (with Elias ) at Christs Transfiguration, Luke 9. 30, 31. And for Samuel, he was not quite put from his Office of Judge,
Considering also, how Moses appeared in Glory (with Elias) At Christ Transfiguration, Lycia 9. 30, 31. And for Samuel, he was not quite put from his Office of Judge,
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and besides GOD often imployed him as a Prophet in most remarkable Services; which proclaime GODS Graciousnesse to him also, and forgiving him as well as the Others.
and beside GOD often employed him as a Prophet in most remarkable Services; which proclaim GOD'S Graciousness to him also, and forgiving him as well as the Others.
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though specially of the middlemost, which holds forth GODS Answering and Pardoning Mercy to His Faithfull Ones) that there is scarce any Record of any of the Servants of GOD,
though specially of the middlemost, which holds forth GOD'S Answering and Pardoning Mercy to His Faithful Ones) that there is scarce any Record of any of the Servants of GOD,
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But for the further Evidencing of it, and Affecting every one of us with it, (it being a point of very great concernment and use to us all) You may take notice but of these generall Reasons.
But for the further Evidencing of it, and Affecting every one of us with it, (it being a point of very great concernment and use to us all) You may take notice but of these general Reasons.
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A Flesh they have, which though Crucified with the aff•ctions and lusts in all that are Christs, is not quite dead, not altogether mortified, but that lies upon them as a daily and perpetuall dutie to mortifie their earthly members, and to be cutting off of hands and feet and pulling out of Eyes; which yet, contrary to the course of Common Nature, will be growing againe,
A Flesh they have, which though crucified with the aff•ctions and Lustiest in all that Are Christ, is not quite dead, not altogether mortified, but that lies upon them as a daily and perpetual duty to mortify their earthly members, and to be cutting off of hands and feet and pulling out of Eyes; which yet, contrary to the course of Common Nature, will be growing again,
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There is a continuall danger of Rootes of bitternesse (of any kind) springing up to trouble and defile even them. The Apostle, you know, complaines of his flesh, that he could not do the Good he would, and that he did the evill he would not due, and was carried captive unto the Law of sinne, and had a body of death which he carried about him,
There is a continual danger of Roots of bitterness (of any kind) springing up to trouble and defile even them. The Apostle, you know, complains of his Flesh, that he could not do the Good he would, and that he did the evil he would not endue, and was carried captive unto the Law of sin, and had a body of death which he carried about him,
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And this corruption, alwayes dwelling even in the best, and too often prevailing, is that which not only ever needs pardon, but oftentimes greatly provokes GOD to take vengeance upon their misbehaviours.
And this corruption, always Dwelling even in the best, and too often prevailing, is that which not only ever needs pardon, but oftentimes greatly provokes GOD to take vengeance upon their misbehaviours.
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1. Noah is owned by GOD Himselfe to be eminently righteous in his generation, Gen. 7. 1. in a generation that abounded with luxury, eating and drinking and jollity,
1. Noah is owned by GOD Himself to be eminently righteous in his generation, Gen. 7. 1. in a generation that abounded with luxury, eating and drinking and jollity,
2. Lot is praised by the Spirit of GOD guiding St Peters pen, 2. Pet. 2. 5. for a Righteous man, preserved safe by GODS Grace in the midst of filthy Sodome; and yet you know what befell him afterward,
2. Lot is praised by the Spirit of GOD guiding Saint Peter's pen, 2. Pet. 2. 5. for a Righteous man, preserved safe by GOD'S Grace in the midst of filthy Sodom; and yet you know what befell him afterwards,
and pretends her to be his sister, Gen. 12. and Gen. 10. 2. 4. So of Moses, one of the Men our Text speakes of, it is said, that he was meeke above all the men that were on the earth, Numb.
and pretends her to be his sister, Gen. 12. and Gen. 10. 2. 4. So of Moses, one of the Men our Text speaks of, it is said, that he was meek above all the men that were on the earth, Numb.
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12. 3. and yet this meeke Moses overshootes himselfe by passion, and that which brought the evill upon him, was (as you have heard) his spirit being provoked and so he spake unadvisedly with his lipps ▪ And withall he that had shewed so great faith in so many mighty works to be done by him, and difficulties to be passed through, for so many yeares together;
12. 3. and yet this meek Moses overshoots himself by passion, and that which brought the evil upon him, was (as you have herd) his Spirit being provoked and so he spoke unadvisedly with his lips ▪ And withal he that had showed so great faith in so many mighty works to be done by him, and difficulties to be passed through, for so many Years together;
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and had so greatly and perpetually honoured GOD in the sight of Israel; now is challenged of GOD (as you saw) that he did not beleeve Him to sanctifie Him before the children of Israel;
and had so greatly and perpetually honoured GOD in the sighed of Israel; now is challenged of GOD (as you saw) that he did not believe Him to sanctify Him before the children of Israel;
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5. David, who of all the people of GOD in his time, had been longest in the schoole of Affliction and Patience, and shewed great proficiencie in it, upon all occasions;
5. David, who of all the people of GOD in his time, had been longest in the school of Affliction and Patience, and showed great proficiency in it, upon all occasions;
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Yet when he received a rude repulse from churlish Nabal of a kind message and faire request, 1 Sam. 25. he hath so farre his Lesson to seeke, that he breakes out into violent passion, and resolves and sweares he will have his bloud,
Yet when he received a rude repulse from churlish Nabal of a kind message and fair request, 1 Sam. 25. he hath so Far his lesson to seek, that he breaks out into violent passion, and resolves and swears he will have his blood,
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6. So in him who of all others is set forth as the Patterne of Patience, holy Job; You have heard of the Patience of Job, saith St James, chapt. 8. 11. But we have heard (and read in his Booke) of his Impatience too:
6. So in him who of all Others is Set forth as the Pattern of Patience, holy Job; You have herd of the Patience of Job, Says Saint James, Chapter. 8. 11. But we have herd (and read in his Book) of his Impatience too:
But first he runnes away and will not goe on GODS errand; whereupon GOD takes vengeance upon his invention and transgression, in a most terrible manner:
But First he runs away and will not go on GOD'S errand; whereupon GOD Takes vengeance upon his invention and Transgression, in a most terrible manner:
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He first persecutes him with a Tempest and makes him afraid with a storme, and then forces him to be his own accuser and Judge, to condemne himselfe to be throwne into the sea,
He First persecutes him with a Tempest and makes him afraid with a storm, and then forces him to be his own accuser and Judge, to condemn himself to be thrown into the sea,
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First, He was indeed very hardly used, Jer. 20. and he saith, he was in derision daily, every one mocked him, ver. 7. and therefore he is weary of his office and employment,
First, He was indeed very hardly used, Jer. 20. and he Says, he was in derision daily, every one mocked him, ver. 7. and Therefore he is weary of his office and employment,
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Then I said, I will not make mention of Him, nor speake any more in His Name, ver. 9. A strange distemper to be in a Prophet, who had preached so long,
Then I said, I will not make mention of Him, nor speak any more in His Name, ver. 9. A strange distemper to be in a Prophet, who had preached so long,
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The LORD is with me (saith he) as a mighty terrible one, &c. and so he gets so mighty a victory against this temptation, that he sings a Song of triumph, and calls others to joyne with him in it, ver. 13. Sing unto the Lord;
The LORD is with me (Says he) as a mighty terrible one, etc. and so he gets so mighty a victory against this temptation, that he sings a Song of triumph, and calls Others to join with him in it, ver. 13. Sing unto the Lord;
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But marke the very immediate next words, Cursed be the day wherein I was borne, &c. And, which is worse, Cursed be the man that brought word to my Father, &c. O strange!
But mark the very immediate next words, Cursed be the day wherein I was born, etc. And, which is Worse, Cursed be the man that brought word to my Father, etc. Oh strange!
Can this be possible, that from a heart so calmed and setled in Faith and Joy, such a suddaine storme should arise of monstrous and horrid impatience? But such is man;
Can this be possible, that from a heart so calmed and settled in Faith and Joy, such a sudden storm should arise of monstrous and horrid impatience? But such is man;
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Barnabas tooke Paul then named Saul newly turned from being a persccutour, when the Disciples were afraid of him, Acts 9. and brought him to the Apostles,
Barnabas took Paul then nam Saul newly turned from being a persccutour, when the Disciples were afraid of him, Acts 9. and brought him to the Apostles,
and after that he makes a journey as farre as Tarsus from Antioch to seeke Saul, and brings him to Antioch, and there they preach together a whole yeare and taught much people;
and After that he makes a journey as Far as Tarsus from Antioch to seek Saul, and brings him to Antioch, and there they preach together a Whole year and taught much people;
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and after that they were sent together to carry Almes to Jerusalem: and being returned to Antioch, they were sent out together, by the expresse charge of the Holy Ghost, to preach,
and After that they were sent together to carry Alms to Jerusalem: and being returned to Antioch, they were sent out together, by the express charge of the Holy Ghost, to preach,
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3. To all which we may adde both the violent and cunning importunity of Satan, who makes it a continuall businesse of his, to tempt them to all manner of sins, that if he cannot prevaile in one thing he may in another;
3. To all which we may add both the violent and cunning importunity of Satan, who makes it a continual business of his, to tempt them to all manner of Sins, that if he cannot prevail in one thing he may in Another;
and if he cannot (as he cannot) regaine them under his tyranny and dominion, he may yet doe them what mischiefe he can, disturbe the peace of their consciences, dishonour GOD,
and if he cannot (as he cannot) regain them under his tyranny and dominion, he may yet do them what mischief he can, disturb the peace of their Consciences, dishonour GOD,
4. Withall he can and doth very much make use of Men, evill men (and sometimes even of good) as his instruments, who not seldome doe even take it to taske and make it a maine part of their businesse, to draw the servants of GOD to sinne, to sinnes of scandall, thereby to promote their own lust by their assistance,
4. Withal he can and does very much make use of Men, evil men (and sometime even of good) as his Instruments, who not seldom do even take it to task and make it a main part of their business, to draw the Servants of GOD to sin, to Sins of scandal, thereby to promote their own lust by their assistance,
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Though GODS servants doe provoke Him, and He doe thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their prayers, and affording them pardon.
Though GOD'S Servants do provoke Him, and He do thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their Prayers, and affording them pardon.
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Which is therefore exprest because He would encourage all men, (much more those that are already His servants) to come unto Him, Psal. 65. 2. O thou that hearest prayers!
Which is Therefore expressed Because He would encourage all men, (much more those that Are already His Servants) to come unto Him, Psalm 65. 2. O thou that Hearst Prayers!
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The LORD will heare (that is answer) when I call upon Him, Psal. 43. And Psal. 10. 17. a demonstration is given of it, in that it is said to GOD, Thou hast heard the desire of the humble, Thou preparest their heart,
The LORD will hear (that is answer) when I call upon Him, Psalm 43. And Psalm 10. 17. a demonstration is given of it, in that it is said to GOD, Thou hast herd the desire of the humble, Thou preparest their heart,
Which is as much as if it had been said, Thou bespeakest, and even inditest their Petitions (GODS Spirit doth so, Rom. 8. 26, 27.) and therefore as Thou hast ever done,
Which is as much as if it had been said, Thou bespeakest, and even inditest their Petitions (GOD'S Spirit does so, Rom. 8. 26, 27.) and Therefore as Thou hast ever done,
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2. This is the more certaine, Because GOD hath alwayes in His hand a sufficiency of Power (and Wisedome,) to grant their faithfull desires, by Over-ruling all things for their good,
2. This is the more certain, Because GOD hath always in His hand a sufficiency of Power (and Wisdom,) to grant their faithful Desires, by Overruling all things for their good,
This is the great difference between GOD and Men, that men oft times, when others sue to them, find things in so ill a condition, partly through the fault of those that now sue for their favour,
This is the great difference between GOD and Men, that men oft times, when Others sue to them, find things in so ill a condition, partly through the fault of those that now sue for their favour,
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He never powers out so much wrath upon any of His servants (whatever He doe upon His enemies in conclusion.) But He hath still in His hand to make them amends.
He never Powers out so much wrath upon any of His Servants (whatever He do upon His enemies in conclusion.) But He hath still in His hand to make them amends.
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but He hath power enough to raise them up againe to comfort and honour. And therefore He doth certainly afford them answer of Grace to all their faithfull prayers.
but He hath power enough to raise them up again to Comfort and honour. And Therefore He does Certainly afford them answer of Grace to all their faithful Prayers.
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GOD Himselfe hath set forth Christ (provided Him, sent Him, declared Him,) to be a Propiti••ion through Faith in His Bloud, to declare His Righteousnesse or Justice for the Remission of sinnes that are past, through the forbearance of GOD, Rom. 3. 25. So that GOD in His taking vengeance upon the offences of His servants, doth it not for the satisfaction of His Justice.
GOD Himself hath Set forth christ (provided Him, sent Him, declared Him,) to be a Propiti••ion through Faith in His Blood, to declare His Righteousness or justice for the Remission of Sins that Are past, through the forbearance of GOD, Rom. 3. 25. So that GOD in His taking vengeance upon the offences of His Servants, does it not for the satisfaction of His justice.
For Christ hath made that satisfaction, He is ous Surety, Heb. 7. 22 and gave His life a Ransome for us, Mat. 20. 28. And so notwithstanding all the Chastisements He layes upon them (which are for an other end,
For christ hath made that satisfaction, He is ous Surety, Hebrew 7. 22 and gave His life a Ransom for us, Mathew 20. 28. And so notwithstanding all the Chastisements He lays upon them (which Are for an other end,
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as we shall see in the next Point by and by,) The Chastisement of our peace, by way of satisfaction, was upon Him, He hath borne the burden of them all.
as we shall see in the next Point by and by,) The Chastisement of our peace, by Way of satisfaction, was upon Him, He hath born the burden of them all.
and many sleepe, that is, are stricken with death, 1. Cor. 11. 30. and after followes, ver. 32. When we are judged, (even so severely) we are chastened of the LORD ▪ that we should not be condemned with the world.
and many sleep, that is, Are stricken with death, 1. Cor. 11. 30. and After follows, ver. 32. When we Are judged, (even so severely) we Are chastened of the LORD ▪ that we should not be condemned with the world.
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And ordinarlly He doth this visibly, when He layes any great correction upon His servants, He makes them give publicke and open testimony of their Repentance.
And ordinarlly He does this visibly, when He lays any great correction upon His Servants, He makes them give public and open testimony of their Repentance.
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This is remarkeably insinuated, for the thing it selfe, Isa. 57. Where first GOD is angry with one of His and smites him for the sinne of his covetousnesse, and hides His face from him;
This is remarkably insinuated, for the thing it self, Isaiah 57. Where First GOD is angry with one of His and smites him for the sin of his covetousness, and hides His face from him;
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I have seen his wayes, and I will heale him, &c. Here is forgivenesse and Grace for Repentance undeniably, notwithstanding all forgoing sinne and judgements.
I have seen his ways, and I will heal him, etc. Here is forgiveness and Grace for Repentance undeniably, notwithstanding all foregoing sin and Judgments.
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If thou Lord shouldst marke iniquities, saith the Psalmist (that is, if Thou shouldest deale with us without any mercy, according to our iniquities,) O LORD who shall stand? Then followes.
If thou Lord Shouldst mark iniquities, Says the Psalmist (that is, if Thou Shouldst deal with us without any mercy, according to our iniquities,) Oh LORD who shall stand? Then follows.
but only corrections and punishments, and finally death and damnation, for his reward. And this must be the portion of all those at last, that have no forgivenesse.
but only corrections and punishments, and finally death and damnation, for his reward. And this must be the portion of all those At last, that have no forgiveness.
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Therefore GOD Himselfe gives this reason of His mercy, in the forementioned, Isa. 57. 16. I will not (saith He) contend for over, neither will I be alwayes wroth, for the spirit would faile before me and the soules that I have made.
Therefore GOD Himself gives this reason of His mercy, in the forementioned, Isaiah 57. 16. I will not (Says He) contend for over, neither will I be always wroth, for the Spirit would fail before me and the Souls that I have made.
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For He knowes our frame, He remembers that we are dust, &c. And therefore, with this the Church comforts herselfe in the midst of GODS most terrible corrections, Lam. 3. 32. Though He cause griefe yet will He have compassion, according to the multitude of His Mercies.
For He knows our frame, He remembers that we Are dust, etc. And Therefore, with this the Church comforts herself in the midst of GOD'S most terrible corrections, Lam. 3. 32. Though He cause grief yet will He have compassion, according to the multitude of His mercies.
For GOD to be our GOD, is to be a GOD answering prayers and forgiving sinnes,, Psal. 50. after He had mentioned the Covenant between GOD and His people, vers. 7. It is said, vers. 15. Call upon Me in the time of trouble and I will deliver thee, &c. And for forgivenesse, we know, besides the manifold particular expressions of Promises of this kind, The Covenant made with Abraham, was a Covenant of Grace in Christ, the Promised Seed, in whom all the Nations of the earth should be blessed, Gal. 3. 16. and an everlasting Covenant:
For GOD to be our GOD, is to be a GOD answering Prayers and forgiving Sins,, Psalm 50. After He had mentioned the Covenant between GOD and His people, vers. 7. It is said, vers. 15. Call upon Me in the time of trouble and I will deliver thee, etc. And for forgiveness, we know, beside the manifold particular expressions of Promises of this kind, The Covenant made with Abraham, was a Covenant of Grace in christ, the Promised Seed, in whom all the nations of the earth should be blessed, Gal. 3. 16. and an everlasting Covenant:
And both these inferre certainly forgivenesse, to all the faithfull seed of Abraham. And so this second Point is also in some proportion illustrated and cleared.
And both these infer Certainly forgiveness, to all the faithful seed of Abraham. And so this second Point is also in Some proportion illustrated and cleared.
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Yet they may so provoke Him, as He sometimes takes vengeance on their inventions, inflict; very severe punishment, on their misbehaviour. The Reasons of this are:
Yet they may so provoke Him, as He sometime Takes vengeance on their Inventions, inflict; very severe punishment, on their misbehaviour. The Reasons of this Are:
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as to discountenance the wrong doer, and make him afraid of doing the like againe, that GOD should so set them to rights when they are quarrelling one with another, or abusing one another;
as to discountenance the wrong doer, and make him afraid of doing the like again, that GOD should so Set them to rights when they Are quarreling one with Another, or abusing one Another;
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Only in all this, we are to remember, that the Justice we are now speaking of, is not the Justice of a Judge, that lookes barely to the rigour of the Law and the desert of the offence;
Only in all this, we Are to Remember, that the justice we Are now speaking of, is not the justice of a Judge, that looks barely to the rigour of the Law and the desert of the offence;
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but to make him sensible of his fault and carefull to amend, and to shew himselfe in his Paternall authority, rightly dispensing favours and corrections according to the behaviours of every one of his children.
but to make him sensible of his fault and careful to amend, and to show himself in his Paternal Authority, rightly dispensing favours and corrections according to the behaviours of every one of his children.
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Thus it is with GOD, And this is so certaine, that it is expressely contained within the Covenant of GOD and a part of it, Psa. 89. 30, 31, 32, &c. If his children forsake my Law and walk not in my judgements,
Thus it is with GOD, And this is so certain, that it is expressly contained within the Covenant of GOD and a part of it, Psa. 89. 30, 31, 32, etc. If his children forsake my Law and walk not in my Judgments,
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Neverthelesse my loving kindnesse will I not utterly take from him, &c, It is made to all the children of David, that is of Christ, whose Type David was herein.
Nevertheless my loving kindness will I not utterly take from him, etc., It is made to all the children of David, that is of christ, whose Type David was herein.
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And though Mercy (the sure Mercies of David, as Esays phrase is, Esay, 53. 3. applied by St Paul, Acts 13. 34.) be infallible and unchangeable to them;
And though Mercy (the sure mercies of David, as Isaiah phrase is, Isaiah, 53. 3. applied by Saint Paul, Acts 13. 34.) be infallible and unchangeable to them;
Now you are in Heavinesse (if need be) saith St Peter, through manifold Temptations, (that is afflictions and corrections) 1 Pet. 1. 6. Experience shews this but too much;
Now you Are in Heaviness (if need be) Says Saint Peter, through manifold Temptations, (that is afflictions and corrections) 1 Pet. 1. 6. Experience shows this but too much;
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when they shall find that Verified to them which GOD bids his people take notice of Jer. 2. 19. Thine owne wickednesse shall correct thee and thy backslidings shall reproove thee;
when they shall find that Verified to them which GOD bids his people take notice of Jer. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee;
Having compared GODS fatherly corrections with our Naturall Parents dealing with us in our Minority, He saith expressely, He doth it for our profit, that we may be partakers of His holinesse, v. 10. For our profit, I say,
Having compared GOD'S fatherly corrections with our Natural Parents dealing with us in our Minority, He Says expressly, He does it for our profit, that we may be partakers of His holiness, v. 10. For our profit, I say,
v. 11. Now no chastisement for the present seemes to be joyous but Greevous: neverthelesse afterward it yeelds the Peaceable fruit of righteousnesse to them that are exercised thereby.
v. 11. Now no chastisement for the present seems to be joyous but Grievous: nevertheless afterwards it yields the Peaceable fruit of righteousness to them that Are exercised thereby.
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and that in a double respect 1. to Let all the World know that He hath Iudgements in store for the Wicked, which shall not faile to fall upon their heads with violence, according to those cleare Sentences Prov. 11. 31. Behold the Righteous shall be recompensed in the earth,
and that in a double respect 1. to Let all the World know that He hath Judgments in store for the Wicked, which shall not fail to fallen upon their Heads with violence, according to those clear Sentences Curae 11. 31. Behold the Righteous shall be recompensed in the earth,
and if it first beginne at us what shall be the end of those that Obey not the Gospell of GOD? And if the Righteous shall scarcely be saved where shall the Vngodly and the Sinner appeare? And as our Saviour urges from His owne Sufferings, Luk. 23. 31. If these things be done in the greene Tree, what shall be done in the Dry? So may we well argue, in our proportion,
and if it First begin At us what shall be the end of those that Obey not the Gospel of GOD? And if the Righteous shall scarcely be saved where shall the Ungodly and the Sinner appear? And as our Saviour urges from His own Sufferings, Luk. 23. 31. If these things be done in the green Tree, what shall be done in the Dry? So may we well argue, in our proportion,
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If He lay stripes on the back of His Children for their Follies, He will infallibly, (as the Threatning is in expresse ▪ Termes Psal. 68. 21.) Wound the head of His enemies,
If He lay stripes on the back of His Children for their Follies, He will infallibly, (as the Threatening is in express ▪ Terms Psalm 68. 21.) Wound the head of His enemies,
Howbeit because by this deed thou hast given great occasion to the enemies of the LORD to blashpheme, the child also that is borne to thee shall surely di•, 2 Sam. 12. 14. This being GODS manner in all such cases, is ground enough (though mens wickednesses will not regard it) for ever to stop the mouthes of all those that would blaspheme,
Howbeit Because by this deed thou hast given great occasion to the enemies of the LORD to blashpheme, the child also that is born to thee shall surely di•, 2 Sam. 12. 14. This being GOD'S manner in all such cases, is ground enough (though men's Wickednesses will not regard it) for ever to stop the mouths of all those that would Blaspheme,
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but in a threefold distinct Use. 1. Of Humiliation, 2. Of Exhortation, 3. Of Consolation. 1. For Humiliation. As the day specially, and extraordinarily calls for it;
but in a threefold distinct Use. 1. Of Humiliation, 2. Of Exhortation, 3. Of Consolation. 1. For Humiliation. As the day specially, and extraordinarily calls for it;
with which He checkes the Jewes, Zach. 7. 5. When you fasted and mourned (so long and so often as you have done) did you at all fast unto me! even unto me!
with which He Checks the Jews, Zach 7. 5. When you fasted and mourned (so long and so often as you have done) did you At all fast unto me! even unto me!
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and we sit (and stand, and kneele) before Him, as His people, (as the Prophets phrase is, Ezek. 33.) But GOD that searches the hearts, and will be worshipped in spirst and in truth, can tell how untowardly men come,
and we fit (and stand, and kneel) before Him, as His people, (as the prophets phrase is, Ezekiel 33.) But GOD that Searches the hearts, and will be worshipped in spirst and in truth, can tell how untowardly men come,
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And if we our selves may judge by the consideration how men carry themselves immediately before, and immediately after, we have little ground to beleeve, there is any great Humiliation in mens hearts when they seeme to be most abased before GOD.
And if we our selves may judge by the consideration how men carry themselves immediately before, and immediately After, we have little ground to believe, there is any great Humiliation in men's hearts when they seem to be most abased before GOD.
The day before, or even the morning before, who makes so much as any shew by his discourse, that his thoughts are setling toward the humbling of himselfe? when women dare come hither with their bare breasts, and spotted faces, and garish apparell, is not this as it were to outface GOD? and tell Him they meane nothing lesse then to be humbled in heart before Him? while people sitting here,
The day before, or even the morning before, who makes so much as any show by his discourse, that his thoughts Are settling towards the humbling of himself? when women Dare come hither with their bore breasts, and spotted faces, and garish apparel, is not this as it were to outface GOD? and tell Him they mean nothing less then to be humbled in heart before Him? while people sitting Here,
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before the publike Services begin, and in the spaces between, shew pleasantnesse in their looks, and their words savour of nothing but worldly matters;
before the public Services begin, and in the spaces between, show pleasantness in their looks, and their words savour of nothing but worldly matters;
Beloved if we doe thus, we may please our selves with calling this a day of Fast and Humiliation, but I am sure there is little Humiliation in that soule that behaveth it selfe after this manner.
beloved if we do thus, we may please our selves with calling this a day of Fast and Humiliation, but I am sure there is little Humiliation in that soul that behaveth it self After this manner.
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and that to this were added a Charge, that one of the Sermons at least in every Congregati•n, might be expresly made to move to Humiliation and Repentance:
and that to this were added a Charge, that one of the Sermons At least in every Congregati•n, might be expressly made to move to Humiliation and Repentance:
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for I must needs professe, that I much feare that the greatest part, even in the greatest and best Congregations, can scarcely instruct themselves sufficiently in the businesse of such a day,
for I must needs profess, that I much Fear that the greatest part, even in the greatest and best Congregations, can scarcely instruct themselves sufficiently in the business of such a day,
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but some earnest and vehement Exhortation to mourne for the sinnes confessed and to be confest, this might perhaps fasten some better thoughts in the minds of most men,
but Some earnest and vehement Exhortation to mourn for the Sins confessed and to be confessed, this might perhaps fasten Some better thoughts in the minds of most men,
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For, though we call the businesse of such a day, Prayer and Fasting, yet I verily believe, the most of men doe much more mind the Sermons and Exhortations, then they doe the Prayers; and mens very countenances declare it,
For, though we call the business of such a day, Prayer and Fasting, yet I verily believe, the most of men do much more mind the Sermons and Exhortations, then they do the Prayers; and men's very countenances declare it,
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and others put themselves into such a posture, as if they be not extraordinarily zealous, must needs dispose them much to fall asleep, they could not doe otherwise;
and Others put themselves into such a posture, as if they be not extraordinarily zealous, must needs dispose them much to fallen asleep, they could not do otherwise;
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and therefore, if some serious thoughts of Humiliation were offered to them in the Sermon each day, it might put every ones spirit into a much better frame then now usually they are in.
and Therefore, if Some serious thoughts of Humiliation were offered to them in the Sermon each day, it might put every ones Spirit into a much better frame then now usually they Are in.
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yet I am sure our pardons are to be acknowledged very admirable: considering that the sins of every one of us may be found upon a carefull inquiry, to be worse then theirs who are pointed at in the Text;
yet I am sure our Pardons Are to be acknowledged very admirable: considering that the Sins of every one of us may be found upon a careful inquiry, to be Worse then theirs who Are pointed At in the Text;
our evill hearts have found out worse inventions, and the vengeance that GOD hath taken upon those inventions, hath, at least in our conceit, been terrible enough;
our evil hearts have found out Worse Inventions, and the vengeance that GOD hath taken upon those Inventions, hath, At least in our conceit, been terrible enough;
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To which purpose, let me chiefly touch upon three things. 1. Some Personall sins, that we may be remembred of. 2. Some Nationall sins. 3. How farre any of us may be charged with being guilty of these Nationall sins.
To which purpose, let me chiefly touch upon three things. 1. some Personal Sins, that we may be remembered of. 2. some National Sins. 3. How Far any of us may be charged with being guilty of these National Sins.
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When we entred into our solemne Nationall Covenant, we even in it publikely professed that we had a serious apprehension of our own sins and the sins of the Nation calling for GODS wrath against us;
When we entered into our solemn National Covenant, we even in it publicly professed that we had a serious apprehension of our own Sins and the Sins of the nation calling for GOD'S wrath against us;
and there is mention made of some speciall sins, as that we have not as we ought, valued the inestimable jewell of the Gospell, that we have not laboured for the purity and power thereof;
and there is mention made of Some special Sins, as that we have not as we ought, valued the inestimable jewel of the Gospel, that we have not laboured for the purity and power thereof;
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And if this be true, have not such great cause to be humbled, and to be afraid least GOD take vengeance upon their breach of Covenant? And indeed how few of us,
And if this be true, have not such great cause to be humbled, and to be afraid lest GOD take vengeance upon their breach of Covenant? And indeed how few of us,
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if we view our faces but in that glasse of our Covenant, can chuse but be ashamed and afraid of our not having been true to it and stedfast in it as we should have been?
if we view our faces but in that glass of our Covenant, can choose but be ashamed and afraid of our not having been true to it and steadfast in it as we should have been?
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and aske every conscience whether it hath not somewhat to charge upon it selfe, in one or other of those errours? 1. We find Moses neglectfull of the Seale of the Covenant for his child, omitting the Circumcision of his sonne.
and ask every conscience whither it hath not somewhat to charge upon it self, in one or other of those errors? 1. We find Moses neglectful of the Seal of the Covenant for his child, omitting the Circumcision of his son.
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I know not why he did so, unlesse it were to please his wife; (for he had a Zipporah in his bosome, a Midianitish wife;) but however, he was too blame in it, in not dedicating his child to GOD, not valuing the Seale of His Covenant as he should have done.
I know not why he did so, unless it were to please his wife; (for he had a Zipporah in his bosom, a Midianitish wife;) but however, he was too blame in it, in not dedicating his child to GOD, not valuing the Seal of His Covenant as he should have done.
or doe make of their own being baptised, and being made partakers themselves of that Seale of GODS Covenant, in their childhood, (which succeeds Circumcision under the Gospell,) and carrying themselves never a whit the better towards GOD for His receiving them as His so long agoe in that Sacrament;
or do make of their own being baptised, and being made partakers themselves of that Seal of GOD'S Covenant, in their childhood, (which succeeds Circumcision under the Gospel,) and carrying themselves never a whit the better towards GOD for His receiving them as His so long ago in that Sacrament;
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whether children should be so dedicated to GOD, and partake of that Seale of His Covenant? and so because they have themselves abused GODS goodnesse to themselves, they come to deny their own and others children to have any right to that pledge of His goodnesse;
whither children should be so dedicated to GOD, and partake of that Seal of His Covenant? and so Because they have themselves abused GOD'S Goodness to themselves, they come to deny their own and Others children to have any right to that pledge of His Goodness;
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to the augmentation of which that Sacrament was ordained; and to which it is effectuall in all those, that come with faithfull and prepared hearts to it, what ever become of other men.
to the augmentation of which that Sacrament was ordained; and to which it is effectual in all those, that come with faithful and prepared hearts to it, what ever become of other men.
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So may we not find among us a great deale of guilt in this kind? How few are there of us, that can afford to venture upon undertakings that are like to provoke the wrath of men, specially great men, against us? How doe we shrinke,
So may we not find among us a great deal of guilt in this kind? How few Are there of us, that can afford to venture upon undertakings that Are like to provoke the wrath of men, specially great men, against us? How do we shrink,
and draw back, and make excuses when we fore-see any difficulty more then ordinary in the imployment? Or who can almost find in his heart to engage himselfe in a taske, whose certainest wages from men is like to be displeasure and rage?
and draw back, and make excuses when we foresee any difficulty more then ordinary in the employment? Or who can almost find in his heart to engage himself in a task, whose certainest wages from men is like to be displeasure and rage?
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3. As we find Moses complaining, in a sort, even of GOD Himselfe, that he was by Him set about a Thanklesse and Fruitlesse Imployment, and that things were worse now after his setting upon it then before (though GOD had forewarned him it would be so at the first,) and afterward, that he was not able to endure it any longer, and desires to be out of his Life:
3. As we find Moses complaining, in a sort, even of GOD Himself, that he was by Him Set about a Thankless and Fruitless Employment, and that things were Worse now After his setting upon it then before (though GOD had forewarned him it would be so At the First,) and afterwards, that he was not able to endure it any longer, and Desires to be out of his Life:
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though gone about at the Vndoubted Command of GOD? Doe we not often wish that we had never undertaken them. (How many speake so of this most necessary defence, which their owne Consciences still tell them is the Command of God?) and frequently cry that things grow every day worse and worse;
though gone about At the Undoubted Command of GOD? Do we not often wish that we had never undertaken them. (How many speak so of this most necessary defence, which their own Consciences still tell them is the Command of God?) and frequently cry that things grow every day Worse and Worse;
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and that reproaches have ever attended the most noble enterprizes, and the Speciall Nature of those we are set about, does oftentimes forewarne of speciall difficulties to be Vndergon•,
and that Reproaches have ever attended the most noble Enterprises, and the Special Nature of those we Are Set about, does oftentimes forewarn of special difficulties to be Vndergon•,
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as GOD Himselfe charges him and Aaron both, in the forecited, Numb. 20. Yee beleeved me not to sanctify me before the Children of Israel &c. And so he takes away, which GOD had not appointed him; All which together Provoked GOD •o against him:
as GOD Himself charges him and Aaron both, in the forecited, Numb. 20. Ye believed me not to sanctify me before the Children of Israel etc. And so he Takes away, which GOD had not appointed him; All which together Provoked GOD •o against him:
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So doe we not every one of us, more then Once in our lives, even in the sight of others, in whose Eyes we should be specially carefull to Sanctify and Glorify GOD, Breake out into some impatiencies? Specially when men deale perversely with us? (not to speake of many of our frowardnesses,
So do we not every one of us, more then Once in our lives, even in the sighed of Others, in whose Eyes we should be specially careful to Sanctify and glorify GOD, Break out into Some impatiences? Specially when men deal perversely with us? (not to speak of many of our frowardnesses,
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when our selves only are in fault) and even visibly manifest Vnbeleefe and Distrust? and upon this Venture upon Actions which GOD hath not allowed us? And if we find these things in our selves, (as very few are able to pleade Not guilty, ) We have surely great cause to Humble our selves for them this Day, and hereafter;
when our selves only Are in fault) and even visibly manifest Unbelief and Distrust? and upon this Venture upon Actions which GOD hath not allowed us? And if we find these things in our selves, (as very few Are able to plead Not guilty,) We have surely great cause to Humble our selves for them this Day, and hereafter;
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But when it came to the Notice of Israel Numb. 20. Then GOD was pleased even to make so faithfull a Servant an Example, Then which there is scarce a greater in all the booke of GOD, to make us Humble;
But when it Come to the Notice of Israel Numb. 20. Then GOD was pleased even to make so faithful a Servant an Exampl, Then which there is scarce a greater in all the book of GOD, to make us Humble;
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Yet are they not very many times overcome with the Importunities of Ill companions, (Specially of a Multitude ) to comply with them in their Ills? and possibly even to be their Agents and Instruments to doe very badde Acts for them and with them? But much more,
Yet Are they not very many times overcome with the Importunities of Ill Sodales, (Specially of a Multitude) to comply with them in their Ills? and possibly even to be their Agents and Instruments to do very bad Acts for them and with them? But much more,
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So are we not much and often too blame in this kind? how partiall are we to those that are our own? How doth our affection oft commend them to places of Imployment and Trust, beyond their abilities or merit? And afterward,
So Are we not much and often too blame in this kind? how partial Are we to those that Are our own? How does our affection oft commend them to places of Employment and Trust, beyond their abilities or merit? And afterwards,
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how ill can we endure to have any complaint against them, when yet there is all the reason in the world to complaine? Even when we our selves can be severe enough against such a fault in the Abstract, or in one altogether a stranger to us.
how ill can we endure to have any complaint against them, when yet there is all the reason in the world to complain? Even when we our selves can be severe enough against such a fault in the Abstract, or in one altogether a stranger to us.
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But how is the case altered if it prove to be a child or a kinsman, a friend or even but a servant? Doe we not often take it very hainously, that men should find any fault with such? and if we be Innocent our selves (as Samuel was in his personall Iudicature altogether) doe we not conceit (as he seemes to speake somewhat that way, 1 Sam. 12. 2.) That our vertue should beare out their vice. But this GOD will have us know to be a miserable delusion; and that He will take it the more hainously at their hands that are so badd, when we give them better example; and at ours too, in fine, if we let them alone;
But how is the case altered if it prove to be a child or a kinsman, a friend or even but a servant? Do we not often take it very heinously, that men should find any fault with such? and if we be Innocent our selves (as Samuel was in his personal Judicature altogether) do we not conceit (as he seems to speak somewhat that Way, 1 Sam. 12. 2.) That our virtue should bear out their vice. But this GOD will have us know to be a miserable delusion; and that He will take it the more heinously At their hands that Are so bad, when we give them better Exampl; and At ours too, in fine, if we let them alone;
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And now let us (as we were well warned in the morning,) consider our wayes and humble our selves before GOD for any of these evils that may be found in us personally,
And now let us (as we were well warned in the morning,) Consider our ways and humble our selves before GOD for any of these evils that may be found in us personally,
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And there is a necessity of this also, both in reference to the publike judgements and calamities lying upon the Nation; and our publike fastings and supplications for the Nation. Otherwise in both, we take GODS Name in vaine:
And there is a necessity of this also, both in Referente to the public Judgments and calamities lying upon the nation; and our public Fastings and supplications for the nation. Otherwise in both, we take GOD'S Name in vain:
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nor can we Pray, as becomes us for the Nation, if we be not humbled for the sinnes of the Nation, generally in those manifest particulars which we our selves are not ignorant of;
nor can we Pray, as becomes us for the nation, if we be not humbled for the Sins of the nation, generally in those manifest particulars which we our selves Are not ignorant of;
These let me set before you in a three-fold consideration. 1. Relating to the better party among us. 2. To the generality of people in City and Country, every where. 3. To our Armies, which maintaine our Cause,
These let me Set before you in a threefold consideration. 1. Relating to the better party among us. 2. To the generality of people in city and Country, every where. 3. To our Armies, which maintain our Cause,
namely, That 1. However some now adayes preach and proclaime, that it is only for the sinnes of those that are notoriously prophane, drunkards, swearers, &c. and not for sinnes of beleevers and justified persons, that GODS judgements are upon the Land:
namely, That 1. However Some now adays preach and proclaim, that it is only for the Sins of those that Are notoriously profane, drunkards, swearers, etc. and not for Sins of believers and justified Persons, that GOD'S Judgments Are upon the Land:
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Yet the word of GOD makes it evident, that it is otherwise, and that the sinnes of those that are GODS people by more speciall profession, (and sometimes even of His most faithfull servants,
Yet the word of GOD makes it evident, that it is otherwise, and that the Sins of those that Are GOD'S people by more special profession, (and sometime even of His most faithful Servants,
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nor only upon the prophaner sort of the people of the Land, but generally upon all, and in some respects more heavily upon the well-affected party of the Kingdome:
nor only upon the Profaner sort of the people of the Land, but generally upon all, and in Some respects more heavily upon the Well-affected party of the Kingdom:
We must needs acknowledge (unlesse we will disparage at once, both GODS Mercy and His Justice too) that not only the enemies and the prophane sort have provoked Him with their inventions: But even those that have given up their Names to Him in a peculiar manner have given Him just occasion to take vengeance on their inventions too, and to punish all sorts, one with another, and one by another.
We must needs acknowledge (unless we will disparage At once, both GOD'S Mercy and His justice too) that not only the enemies and the profane sort have provoked Him with their Inventions: But even those that have given up their Names to Him in a peculiar manner have given Him just occasion to take vengeance on their Inventions too, and to Punish all sorts, one with Another, and one by Another.
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And here let me begin with this Question first, that whereas my Reverend Brother that spake in the morning, put it to our consciences, that we should not rest in the enquiry,
And Here let me begin with this Question First, that whereas my Reverend Brother that spoke in the morning, put it to our Consciences, that we should not rest in the enquiry,
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1. That apparell, those fashions, and those garbes of behaviour, that would have been accounted abhominations 7. or 10. years agoe, are now taken up without seruple, by those that will goe for Religious people:
1. That apparel, those fashions, and those garbs of behaviour, that would have been accounted abominations 7. or 10. Years ago, Are now taken up without seruple, by those that will go for Religious people:
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but while many complaine of their being poorer, every one may see them as proud as ever, if not rather more. 2. Those that, some yeares ago, made great conscience of the Sabbath, and of Family-duties, are now, many of them, come even to question, Whether the Sabbath be at all to be observed or no? and though they deny not, that family-devotions are duties, yet they themselves doe little regard that their families should observe them;
but while many complain of their being Poorer, every one may see them as proud as ever, if not rather more. 2. Those that, Some Years ago, made great conscience of the Sabbath, and of Family duties, Are now, many of them, come even to question, Whither the Sabbath be At all to be observed or no? and though they deny not, that family-devotions Are duties, yet they themselves do little regard that their families should observe them;
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and I wish every conscience to examine themselves, whether in these things they are not grown worse then they were wont to be? whether (I say) though they keep many a solemn Fast, not only publikely at home and abroad,
and I wish every conscience to examine themselves, whither in these things they Are not grown Worse then they were wont to be? whither (I say) though they keep many a solemn Fast, not only publicly At home and abroad,
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yet they doe not pray lesse at home with their families, and lesse in their clossets? And it is said, that some are growne such enemies to sanctification and duties of holinesse,
yet they do not pray less At home with their families, and less in their closets? And it is said, that Some Are grown such enemies to sanctification and duties of holiness,
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Is this, think we, the amendment that GOD lookes for at our hands? Are not here fearefull inventions for Him to take vengeance upon? 4. Is there not much selfe-seeking apparant in all kind of undertakings? ambitious putting themselves forward,
Is this, think we, the amendment that GOD looks for At our hands? are not Here fearful Inventions for Him to take vengeance upon? 4. Is there not much Self-seeking apparent in all kind of undertakings? ambitious putting themselves forward,
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and practises to make themselves rich, by every imployment? 5. How many Errors, and strange opinions are there to be found even among such as are all pretenders to the way of Truth? (besides many usurping Ministeriall Offices, and exercising Ministeriall acts without any Calling, and not a few without so much as a shew of any competent Gifts. ) 6. Is there not extreme censoriousnesse, and a spirit of bitternesse, in very many seeming good, against all those that agree not with them in every one of their opinions,
and practises to make themselves rich, by every employment? 5. How many Errors, and strange opinions Are there to be found even among such as Are all pretenders to the Way of Truth? (beside many usurping Ministerial Offices, and exercising Ministerial acts without any Calling, and not a few without so much as a show of any competent Gifts.) 6. Is there not extreme censoriousness, and a Spirit of bitterness, in very many seeming good, against all those that agree not with them in every one of their opinions,
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In conclusion this I am forced to say, with the great griefe of my soule, that so farre as I am able to judge by all that I see and heare where ever I come, The Religion and devotion of a great many even of those who formerly gave better hopes of their being sincere, doth now empty it selfe, into formalities, solemne Fasts and speaking for the publike Cause,
In conclusion this I am forced to say, with the great grief of my soul, that so Far as I am able to judge by all that I see and hear where ever I come, The Religion and devotion of a great many even of those who formerly gave better hope's of their being sincere, does now empty it self, into formalities, solemn Fasts and speaking for the public Cause,
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then we are now in, that He will marre our pride, and tame our wildnesse, and curbe us in our pursutes of selfe-respects, quell our scandalous behaviours,
then we Are now in, that He will mar our pride, and tame our wildness, and curb us in our pursuits of self-respects, quell our scandalous behaviours,
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The second consideration of Nationall sins, referres to the body of the Nation. Of whose sins I will not now take upon me to give you a large catalogue.
The second consideration of National Sins, refers to the body of the nation. Of whose Sins I will not now take upon me to give you a large catalogue.
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Ignorance, Covetousnesse and Profanenesse. Of the first, I confesse I can never thinke seriously, without trembling and scarce with any patience, that no more is done any where to dispell that horrid mist of darknesse that covers the faces and hearts of very many thousands in these dayes of light:
Ignorance, Covetousness and Profaneness. Of the First, I confess I can never think seriously, without trembling and scarce with any patience, that no more is done any where to dispel that horrid missed of darkness that covers the faces and hearts of very many thousands in these days of Light:
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and what is the great businesse that you find every one almost set upon? studying how to be a gainer even by others losses, at least to ease himselfe in publike payments and taxations,
and what is the great business that you find every one almost Set upon? studying how to be a gainer even by Others losses, At least to ease himself in public payments and taxations,
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If they can but get into an Office, have any thing to doe in Sequestrations, what is the improvement that is made of it by too many (alas ▪) but to fill their own purses, with extortion, oppression, delaying and perverting Justice;
If they can but get into an Office, have any thing to do in Sequestrations, what is the improvement that is made of it by too many (alas ▪) but to fill their own purses, with extortion, oppression, delaying and perverting justice;
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and withall ordinarily to favour Malignants, and overburden the best Affected and most forward for the publike Service? And above all others, setting themselves to make the faithfull Ministers that are among them beare the greatest loade that may be;
and withal ordinarily to favour Malignants, and overburden the best Affected and most forward for the public Service? And above all Others, setting themselves to make the faithful Ministers that Are among them bear the greatest load that may be;
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and even of all his comforts, he shall be sure to find this measure at their hands, his Taxations shall be heavier then any other, Store of Souldiers biletted and quartered in his house; and withall his Tithes and dues withheld and denyed, with pretence one while that they are Jewish, another while that they are Popish; any thing that they may weary him out,
and even of all his comforts, he shall be sure to find this measure At their hands, his Taxations shall be Heavier then any other, Store of Soldiers biletted and quartered in his house; and withal his Tithes and dues withheld and denied, with pretence one while that they Are Jewish, Another while that they Are Popish; any thing that they may weary him out,
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Formerly, even in the ill times, a conscionable Minister in some places could doe somewhat toward the bringing his people to knowledge, who now wholly cast off the yoake, (because there is no Government neither Ecclesiasticall nor Civill, that they think will at all meddle with them how refractory soever they be,) and grow more brutish and barbarous, every day then other.
Formerly, even in the ill times, a conscionable Minister in Some places could do somewhat towards the bringing his people to knowledge, who now wholly cast off the yoke, (Because there is no Government neither Ecclesiastical nor Civil, that they think will At all meddle with them how refractory soever they be,) and grow more brutish and barbarous, every day then other.
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What should I speake of Oathes, Cursings and Blasphemies? which are notoriously known to be most rise among all sorts, old and young, even children not excepted, that with their first language, have learned this language of Hell, and never forget it all their lives long.
What should I speak of Oaths, Cursings and Blasphemies? which Are notoriously known to be most rise among all sorts, old and young, even children not excepted, that with their First language, have learned this language of Hell, and never forget it all their lives long.
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In a word, what outrage of wickednesse is there that we have not just cause to beleeve to be too ordinary among our people? In this common lawlessenesse and licentiousnesse of the times,
In a word, what outrage of wickedness is there that we have not just cause to believe to be too ordinary among our people? In this Common lawlessenesse and licentiousness of the times,
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how few are there, that are not altogether unbridled in their lusts, and audacious in their profanenesse? They that were wont to make great outcryes against those hungry soules, that went abroad to other Churches to seek their spirituall food,
how few Are there, that Are not altogether unbridled in their Lustiest, and audacious in their profaneness? They that were wont to make great Outcries against those hungry Souls, that went abroad to other Churches to seek their spiritual food,
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are now themselves become runners away from their own Parishes if there be a faithfull conscionable Minister there, that they may goe to one that is Malignant, superstitious or scandalous, (or all this) or under pretence of going abroad, and taking their liberty, (as others doe) they altogether stay at home,
Are now themselves become runners away from their own Parishes if there be a faithful conscionable Minister there, that they may go to one that is Malignant, superstitious or scandalous, (or all this) or under pretence of going abroad, and taking their liberty, (as Others do) they altogether stay At home,
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And this is the wofull account that a generall survey of the generallity of our people can bring in to a conscientious inquirer after their spirituall condition.
And this is the woeful account that a general survey of the generality of our people can bring in to a conscientious inquirer After their spiritual condition.
Not but that there is unquestionably a number of faithfull ones, that doe (as the Church expresses, Isa. 26.) waite for GOD in the way of His Judgements, and are better'd by His chastisements that now lye upon us:
Not but that there is unquestionably a number of faithful ones, that doe (as the Church Expresses, Isaiah 26.) wait for GOD in the Way of His Judgments, and Are bettered by His chastisements that now lie upon us:
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and is so notoriously apparant that we cannot deny with any conscience, but that the evils upon the Nation are most righteously inflicted by GOD, as a just vengeance taken on the manifold evill inventions that provoke Him throughout the Nation.
and is so notoriously apparent that we cannot deny with any conscience, but that the evils upon the nation Are most righteously inflicted by GOD, as a just vengeance taken on the manifold evil Inventions that provoke Him throughout the nation.
Our assembling together this day, and joyning in Prayer and Fasting, (and so in humiliation, at least in pretence) is specially to obtaine a Blessing upon that Army which is Commanded by his Excellency our Noble Lord Generall. This is well.
Our assembling together this day, and joining in Prayer and Fasting, (and so in humiliation, At least in pretence) is specially to obtain a Blessing upon that Army which is Commanded by his Excellency our Noble Lord General. This is well.
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to prevaile with GOD for them, and in them for our selves, we must lament and be humbled for their sins as well as our own; and so for the sins of out other Armies.
to prevail with GOD for them, and in them for our selves, we must lament and be humbled for their Sins as well as our own; and so for the Sins of out other Armies.
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Observe the Records of GODS Providence in His Sacred Word, the Epitomie of all His Providence throughout all ages, and you ever shall find, That where there was no speciall sin in the Armies of His people,
Observe the Records of GOD'S Providence in His Sacred Word, the Epitome of all His Providence throughout all ages, and you ever shall find, That where there was no special since in the Armies of His people,
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and never were they foiled, but you shall read• either before hand, or shortly after the mention of the defeate, the sinne that so provoked GOD to take vengeance.
and never were they foiled, but you shall read• either before hand, or shortly After the mention of the defeat, the sin that so provoked GOD to take vengeance.
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And if we consider the matter rightly, It is a fearfull thing, that among those, who professe to maintaine the common Cause of the Nation, there should be such quarrels and dissentions, such emulations and heart-burnings, as if men sought nothing but themselves, their own Honours and advantages;
And if we Consider the matter rightly, It is a fearful thing, that among those, who profess to maintain the Common Cause of the nation, there should be such quarrels and dissensions, such emulations and heartburnings, as if men sought nothing but themselves, their own Honours and advantages;
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and profanenesse, of whoredome, and of doing injury to our own friends, and specially to those that are greatest friends and best affected to the Gospell and Religion;
and profaneness, of whoredom, and of doing injury to our own Friends, and specially to those that Are greatest Friends and best affected to the Gospel and Religion;
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If these things be so, (as there is nothing more certaine then that they are too too common in our Armies,) If our Armies goe forth and manage the Wars (as there is too evident signes of it,) with very much carnall confidence in themselves and their strengths and worldly advantages, (the common fault of us all in a great measure,) And if there be among them, men that desire and designe, to prolong our troubles, and lengthen out the Warre, that they may make the better purchase of their imployments and charges, of which there is but too much cause of suspition:
If these things be so, (as there is nothing more certain then that they Are too too Common in our Armies,) If our Armies go forth and manage the Wars (as there is too evident Signs of it,) with very much carnal confidence in themselves and their strengths and worldly advantages, (the Common fault of us all in a great measure,) And if there be among them, men that desire and Design, to prolong our Troubles, and lengthen out the War, that they may make the better purchase of their employments and charges, of which there is but too much cause of suspicion:
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We cannot justly wonder, that our Armies prosper no better, we may rather wonder, GOD hath taken no more vengeance hitherto upon their sinnes and ours together:
We cannot justly wonder, that our Armies prosper no better, we may rather wonder, GOD hath taken no more vengeance hitherto upon their Sins and ours together:
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and that there is much hearing and little practising, much outward humiliation and little reformation, that one knowes not whom to imploy and whom to trust, that all seek their owne and not the things of Jesus Christ, that there is a great deale of pretence of conscience, and pleading for Reformation;
and that there is much hearing and little practising, much outward humiliation and little Reformation, that one knows not whom to employ and whom to trust, that all seek their own and not the things of jesus christ, that there is a great deal of pretence of conscience, and pleading for Reformation;
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and very little signes of conscience, or of reall intention or desire of any Reformation, more then of th•se things that have been or are like to be troublesome to themselves.
and very little Signs of conscience, or of real intention or desire of any Reformation, more then of th•se things that have been or Are like to be troublesome to themselves.
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These and many such like complaints (with a great deale of more bitternesse, and many sharper accents ) worse to utter often, in discourses one among another;
These and many such like complaints (with a great deal of more bitterness, and many sharper accents) Worse to utter often, in discourses one among Another;
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how seldome then doe we think of these things, and spread them before the Lord, with an humble and afflicted spirit, begging of Him pardon and healing? Is it not rather true, that in His presence,
how seldom then do we think of these things, and spread them before the Lord, with an humble and afflicted Spirit, begging of Him pardon and healing? Is it not rather true, that in His presence,
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and before His Tribunall, we dare not owne the charging of others with such and such things, about which we sometimes make lowde outcries in the eares of men? we either dare not avouch the very things to be crimes, in the account of GOD;
and before His Tribunal, we Dare not own the charging of Others with such and such things, about which we sometime make loud Outcries in the ears of men? we either Dare not avouch the very things to be crimes, in the account of GOD;
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even those things that are undeniable faults and notoriously practised, even by the generality, yet how little doe we take them to heart, when we should most? On such a day as this,
even those things that Are undeniable Faults and notoriously practised, even by the generality, yet how little doe we take them to heart, when we should most? On such a day as this,
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when we all solemnely professe our businesse to be humiliation, even for others sins as well as our own; and when the Ministers of GOD bemoane them in their confessions and prayers,
when we all solemnly profess our business to be humiliation, even for Others Sins as well as our own; and when the Ministers of GOD bemoan them in their confessions and Prayers,
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and set out the aggravations of them, how few hearts joyne affectionately with them? and how little doe we usually tremble at the hearing of them? Even when in the Sermons preached on these dayes, (though seldome sufficiently pointed this way) we have any catalogue, breefer or larger, of Nationall wickednesse set before us, with any exaggerations of the evils of them,
and Set out the aggravations of them, how few hearts join affectionately with them? and how little doe we usually tremble At the hearing of them? Even when in the Sermons preached on these days, (though seldom sufficiently pointed this Way) we have any catalogue, breefer or larger, of National wickedness Set before us, with any exaggerations of the evils of them,
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how doe our hearts then shrinke from the consenting to the truth of such charges and threatnings? and we are ready to deny or mince our former complaints, for feare least GOD should judge us out of our own monthes as a Nation worthy to be destroyed.
how do our hearts then shrink from the consenting to the truth of such charges and threatenings? and we Are ready to deny or mince our former complaints, for Fear lest GOD should judge us out of our own months as a nation worthy to be destroyed.
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And the cause of all this, is a further evill in our selves, a want of true zeale to endeavour a through Reformation, (though we have all Covenanted and sworne it to GOD ' before His people) so much as by words.
And the cause of all this, is a further evil in our selves, a want of true zeal to endeavour a through Reformation, (though we have all Covenanted and sworn it to GOD ' before His people) so much as by words.
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We fall to fancying and framing excuses, not for our neglect only, but oftentimes for others evills; and so make them greatly ours, by our want of care to apply some vigorous remedy to them according to our places, ( I excuse not the most zealous faithfull Ministers, much lesse my selfe herein, ) whereby we might suppresse them,
We fallen to fancying and framing excuses, not for our neglect only, but oftentimes for Others evils; and so make them greatly ours, by our want of care to apply Some vigorous remedy to them according to our places, (I excuse not the most zealous faithful Ministers, much less my self herein,) whereby we might suppress them,
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And I cannot forbeare putting you in mind of that expostulation of the Prophet, Ezek 33. 24 ▪ &c. though with variety of instance, and enlargement of the application.
And I cannot forbear putting you in mind of that expostulation of the Prophet, Ezekiel 33. 24 ▪ etc. though with variety of instance, and enlargement of the application.
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The people there flatter'd themselves with a conceit that GOD intended to give them peace in possessing the Land, from whence their brethren were driven, or carried away captives.
The people there flattered themselves with a conceit that GOD intended to give them peace in possessing the Land, from whence their brothers were driven, or carried away captives.
But GOD answers them with an appeale to their own consciences first, and then with a peremptory threatning of the contrary, ver. 25, 26, 27. You eate with the blood,
But GOD answers them with an appeal to their own Consciences First, and then with a peremptory threatening of the contrary, ver. 25, 26, 27. You eat with the blood,
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and lift up your eyes toward your Idols and shedde blood, and shall ye possesse the Land? Ye stand upon your sword, ye work abomination and ye defile every one his neighbours wife,
and lift up your eyes towards your Idols and shed blood, and shall you possess the Land? You stand upon your sword, you work abomination and you defile every one his neighbours wife,
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surely they that are in the waste shall fall by the sword, &c. Have not wee too much of such confidence as they expressed? And yet no lesse cause to feare such an answer from GOD as that was.
surely they that Are in the waste shall fallen by the sword, etc. Have not we too much of such confidence as they expressed? And yet no less cause to Fear such an answer from GOD as that was.
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You thus and thus misbehave your selves, and shall you have peace? shall you have setling? shall you possesse the Land? May we not also much rather admire the patience and long suffering of GOD towards us all this while, that a complete vengeance hath not beene taken upon our mis-doings as well as upon Germanies and Irelands? and even upon some parts of our owne Kingdome and Nation? And if we sadly consider how GOD did not spare those faithfull men, the Text points at, did not let faithfull Moses and Aaron the Saints of the LORD, live to see the happinesse of His people inheriting the Land of Promise, may we not upon the remembrance of our greater provocations, tremble least, none of us should be suffered to live to see an end of our troubles? and the Church of GOD peaceably setled in a holy Reformation? Sure we have no reason to expect it,
You thus and thus misbehave your selves, and shall you have peace? shall you have settling? shall you possess the Land? May we not also much rather admire the patience and long suffering of GOD towards us all this while, that a complete vengeance hath not been taken upon our misdoings as well as upon Germanies and Irelands? and even upon Some parts of our own Kingdom and nation? And if we sadly Consider how GOD did not spare those faithful men, the Text points At, did not let faithful Moses and Aaron the Saints of the LORD, live to see the happiness of His people inheriting the Land of Promise, may we not upon the remembrance of our greater provocations, tremble least, none of us should be suffered to live to see an end of our Troubles? and the Church of GOD peaceably settled in a holy Reformation? Sure we have no reason to expect it,
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Oh that we could lament for these things this day, and be possest with a holy feare, and amazing trembling! That we could apply in proportion, that speech of our Saviour to our selves, Luk. 23. Weepe for your selves and for your children,
O that we could lament for these things this day, and be possessed with a holy Fear, and amazing trembling! That we could apply in proportion, that speech of our Saviour to our selves, Luk. 23. Weep for your selves and for your children,
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but GOD tooke vengeance on their inventions, notwithstanding His Grace in answering and pardoning them, how shall we or our people escape? Let us therefore all lay our hands on our hearts and say at once, The LORD is Righteous in all that He hath done, or threatens to doe to us,
but GOD took vengeance on their Inventions, notwithstanding His Grace in answering and pardoning them, how shall we or our people escape? Let us Therefore all lay our hands on our hearts and say At once, The LORD is Righteous in all that He hath done, or threatens to do to us,
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As the Prophet teaches the Church to say in the book of Lamentations. And this will prepare us for a wise consideration of what we are farther to doe upon these grounds.
As the Prophet Teaches the Church to say in the book of Lamentations. And this will prepare us for a wise consideration of what we Are farther to do upon these grounds.
The Exhortation proceeds againe upon the Grounds of all the three Doctrines forementioned, and the humiliation insisted upon in the former Use together.
The Exhortation proceeds again upon the Grounds of all the three Doctrines forementioned, and the humiliation insisted upon in the former Use together.
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Some vigilancy and some resolution all the faithfull servants of GOD have, to keep themselves from those wayes and practises which displease GOD and would provoke Him against them.
some vigilancy and Some resolution all the faithful Servants of GOD have, to keep themselves from those ways and practises which displease GOD and would provoke Him against them.
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But they are often wanting in both, and sometimes specially in the one, and sometimes in the other. We are not alwayes so watch full over our selves and mindfull of our duties, as we should be;
But they Are often wanting in both, and sometime specially in the one, and sometime in the other. We Are not always so watch full over our selves and mindful of our duties, as we should be;
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and sometimes when we are not ignorant or forgetfull altogether, yet we are transported with sinfull distempers, whereby we offend GOD and draw downe His Judgements.
and sometime when we Are not ignorant or forgetful altogether, yet we Are transported with sinful distempers, whereby we offend GOD and draw down His Judgments.
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As we acknowledge our selves to be either in GODS debt, or in His danger (as indeed our Text and all experience tells us we are both) Let us •emember to walke circumspectly, and watchfully over our selves and humbly with GOD, in His feare, all the day long, and all our lives long:
As we acknowledge our selves to be either in GOD'S debt, or in His danger (as indeed our Text and all experience tells us we Are both) Let us •emember to walk circumspectly, and watchfully over our selves and humbly with GOD, in His Fear, all the day long, and all our lives long:
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If we be wanting but in a degree, Exhortation is not only necessary, but the least that can be, in the totall silence whereof, (besides the sinne of it,) there is no ground of hopes of amendment.
If we be wanting but in a degree, Exhortation is not only necessary, but the least that can be, in the total silence whereof, (beside the sin of it,) there is no ground of hope's of amendment.
And undoubtedly the great businesse aimed at in every rightly observed Fast, is the renewing of a Solemne Covenant with GOD, It is a duty altogether indispensible.
And undoubtedly the great business aimed At in every rightly observed Fast, is the renewing of a Solemn Covenant with GOD, It is a duty altogether indispensible.
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then that this is one of the causes why the warre continues, to fulfill the threatning, Lev. 26. 21, I will send a sward among you, to avenge the quarrell of my Covenant? I doe not forget that the sword was unsheathed and raging among us,
then that this is one of the Causes why the war continues, to fulfil the threatening, Lev. 26. 21, I will send a sward among you, to avenge the quarrel of my Covenant? I do not forget that the sword was unsheathed and raging among us,
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But I must needs beleeve, that the cause why the Covenant hath not overcome the sword, is because we have not kept it so faithfully as we should, and that upon this not keeping it me are to charge all the vengeance that we have smarted with, ever since we tooke it, and so it will be fit for us to doe, ever hereafter.
But I must needs believe, that the cause why the Covenant hath not overcome the sword, is Because we have not kept it so faithfully as we should, and that upon this not keeping it me Are to charge all the vengeance that we have smarted with, ever since we took it, and so it will be fit for us to do, ever hereafter.
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If we then doe not keepe Covenant with Him, He will make us know, that it is even a part of His Covenant, Psal. 89. 30 & •. 〈 ◊ 〉 scou•ge us and correct us for it.
If we then do not keep Covenant with Him, He will make us know, that it is even a part of His Covenant, Psalm 89. 30 & •. 〈 ◊ 〉 scou•ge us and correct us for it.
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Let us therefore, (I humbly pray every one that heares me this day,) Take he•d of that s•a•e mentioned, Prov. 20, 25. Of making inquiry, after we have made so solemne a Vow to GOD;
Let us Therefore, (I humbly pray every one that hears me this day,) Take he•d of that s•a•e mentioned, Curae 20, 25. Of making inquiry, After we have made so solemn a Voelli to GOD;
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We know, each one of us must needs be undone, if others whom we suppose firmely tyed to us (even by this Covenant, in City and Country,) should prove treacherous to us.
We know, each one of us must needs be undone, if Others whom we suppose firmly tied to us (even by this Covenant, in city and Country,) should prove treacherous to us.
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Yet what juster vengeance can there be, then that GOD should punish our falsenesse to Him, (if we should preve false,) with other mens treacherousnesse towards us? Let us not then put off the observation of it to others, we our selves being engaged in it as deeply as they;
Yet what juster vengeance can there be, then that GOD should Punish our falseness to Him, (if we should prove false,) with other men's treacherousness towards us? Let us not then put off the observation of it to Others, we our selves being engaged in it as deeply as they;
and specially those that have been Authours and promotours of others to take it, are to be mindfull of their own greater obligation to be exemplary in the keeping of it.
and specially those that have been Authors and promotours of Others to take it, Are to be mindful of their own greater obligation to be exemplary in the keeping of it.
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And thinkest thou this ô man that judgest them, that doc such things, that thou shalt escape the judgement of GOD, &c. There are some (and but some as yet) against whom there hath been proceedings for refusing to enter into this Covenant, and yet they all have pretended conscience for refusing it.
And Thinkest thou this o man that Judges them, that doc such things, that thou shalt escape the judgement of GOD, etc. There Are Some (and but Some as yet) against whom there hath been proceedings for refusing to enter into this Covenant, and yet they all have pretended conscience for refusing it.
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Let me therfore conclude this generall Exhortation with the words of the verse before, ver. 4. When thou hast vowed a Vow to GOD, deferre not to pay it,
Let me Therefore conclude this general Exhortation with the words of the verse before, ver. 4. When thou hast vowed a Voelli to GOD, defer not to pay it,
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Adding hereunto the latter part of the sixth verse, Wherefore should GOD be angry with thee and destroy the work of thy hands? In some things delay is an apparant breach of a Vow,
Adding hereunto the latter part of the sixth verse, Wherefore should GOD be angry with thee and destroy the work of thy hands? In Some things Delay is an apparent breach of a Voelli,
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Let us therefore looke what we have done all of us in pursuit of our Covenant? and what we are yet a doing? What we have neglected? or delayed? and be quickned by all this, to reinforce our watchfulnesse and resolution to stick to it and fulfill it to the uttermost hereafter.
Let us Therefore look what we have done all of us in pursuit of our Covenant? and what we Are yet a doing? What we have neglected? or delayed? and be quickened by all this, to reinforce our watchfulness and resolution to stick to it and fulfil it to the uttermost hereafter.
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And herein, as we need not, so we must not stay for others, but strive to excell others, ( the only lawfull ambition, and to which our Covenant doth in expresse termes tye us, to goe one before another in the example of a reall Reformation, ) and to be patternes to others,
And herein, as we need not, so we must not stay for Others, but strive to excel Others, (the only lawful ambition, and to which our Covenant does in express terms tie us, to go one before Another in the Exampl of a real Reformation,) and to be patterns to Others,
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What shall GOD doe with us, if all these things will not amend us? added to the examples of (at least) some others, that are and will be eminently faithfull, whatever we are, or list to be;
What shall GOD do with us, if all these things will not amend us? added to the Examples of (At least) Some Others, that Are and will be eminently faithful, whatever we Are, or list to be;
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as our Text tels us? When He broke Davids bones, for his misdoings, (though He loved him more dearely and owned his fidelity most eminently) as David himselfe tells all the world, Psal. 51. And the more eminent any are for their ranke, abilities, imployments, profession, the worse would their misbehaviours be, because the more noted, and so the more scandalous.
as our Text tells us? When He broke Davids bones, for his misdoings, (though He loved him more dearly and owned his Fidis most eminently) as David himself tells all the world, Psalm 51. And the more eminent any Are for their rank, abilities, employments, profession, the Worse would their misbehaviours be, Because the more noted, and so the more scandalous.
And there is nothing that disposes people of meane quality to be atheists, ox live like such, then to see eminent persons breake solemne Covenants with GOD and Men:
And there is nothing that disposes people of mean quality to be atheists, ox live like such, then to see eminent Persons break solemn Covenants with GOD and Men:
2. Let us remember, that our Covenant also reaches to a care of our families, and a Reformation of them ( all others under our power and charge both in publike and private, are the words of our Covenant;) and we make our selves transgressours,
2. Let us Remember, that our Covenant also reaches to a care of our families, and a Reformation of them (all Others under our power and charge both in public and private, Are the words of our Covenant;) and we make our selves transgressors,
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if we looke not to them also, as well as to our own persons. And now I am speaking of families, I professe the thought of it makes me tremble, what conceit soever others have of this matter;
if we look not to them also, as well as to our own Persons. And now I am speaking of families, I profess the Thought of it makes me tremble, what conceit soever Others have of this matter;
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I thinke there was never much Religion in families, in this Kingdome, (though perhaps not more in other places,) But I am verily perswaded that of many yeares there was never lesse then now.
I think there was never much Religion in families, in this Kingdom, (though perhaps not more in other places,) But I am verily persuaded that of many Years there was never less then now.
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I cannot see that which I expected in divers places, but lesse care even of Family-Devotions, and scarce any care at all of particular instruction or inspection.
I cannot see that which I expected in diverse places, but less care even of Family-Devotions, and scarce any care At all of particular instruction or inspection.
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Doe not divers, who seeme very forward themselves for the Cause of GOD among us, harbour those in their houses, whom they know to beare no good will at all to it, but to favour and even pleade for our enemies;
Do not diverse, who seem very forward themselves for the Cause of GOD among us, harbour those in their houses, whom they know to bear no good will At all to it, but to favour and even plead for our enemies;
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and yet they use no endeavour to put them into a better mind? But specially how many are there that know their very children and much more their servants, have no savour at all of Religion:
and yet they use no endeavour to put them into a better mind? But specially how many Are there that know their very children and much more their Servants, have no savour At all of Religion:
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and yet they cannot find in their hearts to attempt in the least to Principle or perswade them better? Is this the fruit of our Covenant? Was this the meaning of any in this particular, to promise enough, but intend to performe nothing? or at least now are they at liberty to doe nothing of what they have so solemnely and sacredly promised and sworne? I confesse, I see no very great fruits of our Covenant in any respect among the most,
and yet they cannot find in their hearts to attempt in the least to Principle or persuade them better? Is this the fruit of our Covenant? Was this the meaning of any in this particular, to promise enough, but intend to perform nothing? or At least now Are they At liberty to do nothing of what they have so solemnly and sacredly promised and sworn? I confess, I see no very great fruits of our Covenant in any respect among the most,
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not to say lesse. But how will GOD take this at our hands, doe we thinke? or how did GOD take it at Samuels hands, that he was so partiall to his sons,
not to say less. But how will GOD take this At our hands, do we think? or how did GOD take it At Samuels hands, that he was so partial to his Sons,
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though a good man? You know the story in the beginning of the first book of Samuel, what terrible vengeance GOD threatned and took upon the inventions, the wicked practises of Elies sons and his indulgence to them,
though a good man? You know the story in the beginning of the First book of Samuel, what terrible vengeance GOD threatened and took upon the Inventions, the wicked practises of Ely's Sons and his indulgence to them,
and yet he gave them a severe and grave admonition, 1 Sam. 2. which is much more then a great many doe, who know (or heare) enough of the ills of their families, which yet they overlooke and silence, as if it did not at all concerne them, as if their good or ill were nothing at all to them.
and yet he gave them a severe and grave admonition, 1 Sam. 2. which is much more then a great many do, who know (or hear) enough of the ills of their families, which yet they overlook and silence, as if it did not At all concern them, as if their good or ill were nothing At all to them.
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But so thought not Abraham, the Father of all Covenanters with GOD, he not only at GODS command brought all his family (though so numerous as it exceeded 300. who were able to beare Armes, Gen. 14.) into Covenant with GOD, Gen. 17. But GOD takes notice of his care and conscience to charge and command them all to keep GODS wayes,
But so Thought not Abraham, the Father of all Covenanters with GOD, he not only At GOD'S command brought all his family (though so numerous as it exceeded 300. who were able to bear Arms, Gen. 14.) into Covenant with GOD, Gen. 17. But GOD Takes notice of his care and conscience to charge and command them all to keep GOD'S ways,
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and promises him and them speciall favour for it, Gen. 18. 17, 18. And Joshuah the Governour of Israel, undertakes for all his house, and family, (what ever Israel did or would doe) that they should serve the LORD, Josh. 24. 15. So we have Davids Vow for himselfe,
and promises him and them special favour for it, Gen. 18. 17, 18. And Joshua the Governor of Israel, undertakes for all his house, and family, (what ever Israel did or would do) that they should serve the LORD, Josh. 24. 15. So we have Davids Voelli for himself,
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and family (and Kingdome also) Psal. 101. and the story of all the Saints and Converts in the New Testament insinuates a care in them to draw in their housholds with them. Zacheus, Lidia, the Jaylour ( the most unlikely family of all others ) and divers more.
and family (and Kingdom also) Psalm 101. and the story of all the Saints and Converts in the New Testament insinuates a care in them to draw in their Households with them. Zacchaeus, Lidia, the Jailer (the most unlikely family of all Others) and diverse more.
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This was the very reason why GOD commanded, that all, (even the servant's bought with money) should be Circumcised, as well as the Master of the family himselfe, to shew that he would have none neglected in matter of Religion, as not belonging to him.
This was the very reason why GOD commanded, that all, (even the servant's bought with money) should be Circumcised, as well as the Master of the family himself, to show that he would have none neglected in matter of Religion, as not belonging to him.
And if we will not looke to this, specially have such an engagement upon us (as David speakes in another case, Thy Vowes are upon me ô GOD, Psal 56. 12.) GOD can, and we have cause to expect that He will, as He may most justly, raise up evill unto us out of our own houses, make our servants or even our children plagues and mischiefes to us.
And if we will not look to this, specially have such an engagement upon us (as David speaks in Another case, Thy Vows Are upon me o GOD, Psalm 56. 12.) GOD can, and we have cause to expect that He will, as He may most justly, raise up evil unto us out of our own houses, make our Servants or even our children plagues and mischiefs to us.
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GOD Himselfe gives the warning, Deut. 23 9. And He tells Amaziah, 2 Chron. 25. that He was not with Israel, nor with all the house of Ephraim, that was because they were wilfull Idolaters, and obstinate in other wickednesses.
GOD Himself gives the warning, Deuteronomy 23 9. And He tells Amaziah, 2 Chronicles 25. that He was not with Israel, nor with all the house of Ephraim, that was Because they were wilful Idolaters, and obstinate in other Wickednesses.
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And certainely if GOD be not with our Armies, any where, they were better stay at home. And if their sins fight against Him, (as all allowed sins doe) there is no reason to thinke He will fight for them.
And Certainly if GOD be not with our Armies, any where, they were better stay At home. And if their Sins fight against Him, (as all allowed Sins do) there is no reason to think He will fight for them.
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If we pray to GOD to blesse them (as we doe specially this day) and fast and humble our selves before GOD for their sins also as well as our own, and yet doe not labour to reforme them, ( though we know that prayer is vaine that is not seconded with endeavours ) what doe we lesse then even tell GOD, that we desire His blessing upon them,
If we pray to GOD to bless them (as we do specially this day) and fast and humble our selves before GOD for their Sins also as well as our own, and yet do not labour to reform them, (though we know that prayer is vain that is not seconded with endeavours) what do we less then even tell GOD, that we desire His blessing upon them,
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And then if they prove cowards or treacherous, or that GOD give their enemies the upper hand of them, we can thanke or blame none more then our selves.
And then if they prove cowards or treacherous, or that GOD give their enemies the upper hand of them, we can thank or blame none more then our selves.
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And truly this ( to me ) is one of the great causes, why the people of GOD that maintaine His cause here and in other Nations, have fewer victories, and more frequent overthrows now adayes then they had under the Old Testament, that we suffer those notorious wickednesses in our Armies, that were not suffered then, and that we even make up our Armies much of the vilest of men, knowingly and professedly.
And truly this (to me) is one of the great Causes, why the people of GOD that maintain His cause Here and in other nations, have fewer victories, and more frequent overthrows now adays then they had under the Old Testament, that we suffer those notorious Wickednesses in our Armies, that were not suffered then, and that we even make up our Armies much of the Vilest of men, knowingly and professedly.
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and much more to imploy such to be GODS Champions, as we know actually fight for the ' Devill and their own lusts, more then they can pretend to doe for GOD, or His cause.
and much more to employ such to be GOD'S Champions, as we know actually fight for the ' devil and their own Lustiest, more then they can pretend to do for GOD, or His cause.
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And if they should now conquer for us, what shall we doe with them afterward? Doe we intend to keepe them in order then? or suffer them to plead that they have merited an exemption from all restraint of their licentiousnesse? to which they have been so long enured by the length of the warres ( which certainely they will the rather lengthen out,
And if they should now conquer for us, what shall we do with them afterwards? Do we intend to keep them in order then? or suffer them to plead that they have merited an exemption from all restraint of their licentiousness? to which they have been so long enured by the length of the wars (which Certainly they will the rather lengthen out,
Finally if God looke upon their faults, as ours in part, (while we doe not what we can to amend them) how shall He blesse them, were it but because punishment is due to us, for such neglect? And if He take vengeance upon their sins, even as theirs, shall not we be enwrapped in the mischief of in?
Finally if God look upon their Faults, as ours in part, (while we do not what we can to amend them) how shall He bless them, were it but Because punishment is due to us, for such neglect? And if He take vengeance upon their Sins, even as theirs, shall not we be enwrapped in the mischief of in?
And though we cannot reforme all things so well and throughly in these times of confusion and warre as we may doe hereafter, when we shall obtaine by GODS Goodnesse a setling;
And though we cannot reform all things so well and thoroughly in these times of confusion and war as we may do hereafter, when we shall obtain by GOD'S goodness a settling;
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If speciall men, were appointed for this, (as there are for secular businesses, and for matters of Money, as is fit and necessary ) too see all good Laws and Ordinances for the Sabbath and Fasts,
If special men, were appointed for this, (as there Are for secular businesses, and for matters of Money, as is fit and necessary) too see all good Laws and Ordinances for the Sabbath and Fasts,
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and that order were taken effectually and impartially with scandalous people (and Malignant opposers of conscientious Ministers) as well as there is, most necessarily, with scandalous Ministers; It would mightily lessen the number and weight of the Nations sins,
and that order were taken effectually and impartially with scandalous people (and Malignant opposers of conscientious Ministers) as well as there is, most necessarily, with scandalous Ministers; It would mightily lessen the number and weight of the nations Sins,
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5. Againe, Look upon your Covenant, I beseech you, and doe Justice upon Delinquents impartially and without respect of persons. In that Psalme of confession and prayer, Psal. 106. (whereof I mentioned the Psalmists supplication, which we all must needs wish to have granted us,
5. Again, Look upon your Covenant, I beseech you, and do justice upon Delinquents impartially and without respect of Persons. In that Psalm of Confessi and prayer, Psalm 106. (whereof I mentioned the Psalmists supplication, which we all must needs wish to have granted us,
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after the giving praises to GOD by way of entrance, is, Blessed are they that keepe Judgement and he that doth righteousnesse at all times, ver. 3. And then followes, remember me with the favour that thou bearest unto thy people, &c. ver. 4. and then, that I may see the good of thy chosen,
After the giving praises to GOD by Way of Entrance, is, Blessed Are they that keep Judgement and he that does righteousness At all times, ver. 3. And then follows, Remember me with the favour that thou bearest unto thy people, etc. for. 4. and then, that I may see the good of thy chosen,
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and rejoyce with the gladnesse of thy Nation, and be glad with thine inheritance, ver. 5. None of us can rightly expect to be let live to see the desire of our soules, in the Churches felicity,
and rejoice with the gladness of thy nation, and be glad with thine inheritance, ver. 5. None of us can rightly expect to be let live to see the desire of our Souls, in the Churches felicity,
Is not this the quarrell of the warre, because Delinquents are protected against the hand of Justice? And doe not, the first Protestation, and first and second Covenant, all expressely and explicitely mention the bringing of Offenders to condigne punishment,
Is not this the quarrel of the war, Because Delinquents Are protected against the hand of justice? And do not, the First Protestation, and First and second Covenant, all expressly and explicitly mention the bringing of Offenders to condign punishment,
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and practised from time to time? Is it not for this that GOD hath put the sword of Justice into your hands? according to Rom. 13. 5. he beares not the sword in vain,
and practised from time to time? Is it not for this that GOD hath put the sword of justice into your hands? according to Rom. 13. 5. he bears not the sword in vain,
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This is Your Office, and GOD and Mens expectation of you, and Blessed shall you be (as the Psalmist hath told you but now) if that be verified of you which you have heard both from the Psalmist and from the Apostle.
This is Your Office, and GOD and Mens expectation of you, and Blessed shall you be (as the Psalmist hath told you but now) if that be verified of you which you have herd both from the Psalmist and from the Apostle.
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as GOD tels them, that for this He would not deliver their enemies into their hands any more, and that they should prove snares to them, &c. Indeed so we find it.
as GOD tells them, that for this He would not deliver their enemies into their hands any more, and that they should prove snares to them, etc. Indeed so we find it.
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The Canaanites familiarity corrupted and seduced Israel, and then afterward GOD delivered Israel into the Canaanites hand to be oppressed by them, Judg. 4. Looke we to it,
The Canaanites familiarity corrupted and seduced Israel, and then afterwards GOD Delivered Israel into the Canaanites hand to be oppressed by them, Judges 4. Look we to it,
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they will help to marre the Reformation when it comes to be setled? and prove corruptors of others, that now seeme to be of a better temper? And then we may be sure that they will prove Scourges to us by GODS just judgement in other Respects.
they will help to mar the Reformation when it comes to be settled? and prove corrupters of Others, that now seem to be of a better temper? And then we may be sure that they will prove Scourges to us by GOD'S just judgement in other Respects.
but this I say in the generall, that neither Religion nor Reason will perswade, nor so much as allow, that they who have been notorious enemies, or offenders, should be suffered to have power to doe mischiefe hereafter, where there is no ground of perswasion that their hearts are truly turned from all Desire of doing future mischiefe.
but this I say in the general, that neither Religion nor Reason will persuade, nor so much as allow, that they who have been notorious enemies, or offenders, should be suffered to have power to do mischief hereafter, where there is no ground of persuasion that their hearts Are truly turned from all Desire of doing future mischief.
And in the meane time, this I am most sure of, that while any are under restraint in expectation of a sentence, they ought at least to be kept from notorious provocations of GOD by riots and other disorders, of which (they say) our prisons are full;
And in the mean time, this I am most sure of, that while any Are under restraint in expectation of a sentence, they ought At least to be kept from notorious provocations of GOD by riots and other disorders, of which (they say) our prisons Are full;
and there be higher then they, saith the Wise and Kingly Preacher, when he speakes of Oppression and violent perverting of judgement and justice in a province, Eccles. 5. 8. And GOD oft saith elsewhere, that He doth and will heare the Cry of oppression.
and there be higher then they, Says the Wise and Kingly Preacher, when he speaks of Oppression and violent perverting of judgement and Justice in a province, Eccles. 5. 8. And GOD oft Says elsewhere, that He does and will hear the Cry of oppression.
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And that is the easiest and the safest way, for you, and even for the oppressours themselves; For by your doing Justice, You may possibly not only right those that have suffered wrong, but perhaps also Work so upon those that have done the wrong, as to bring them to Repentance,
And that is the Easiest and the Safest Way, for you, and even for the Oppressors's themselves; For by your doing justice, You may possibly not only right those that have suffered wrong, but perhaps also Work so upon those that have done the wrong, as to bring them to Repentance,
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and so (as I may say) you save GOD a labour, and with-hold His Hand from taking Vengeance, Into whose Hands it is a fearefull thing to fall, saith the Apostle.
and so (as I may say) you save GOD a labour, and withhold His Hand from taking Vengeance, Into whose Hands it is a fearful thing to fallen, Says the Apostle.
But we doe as it were force GOD to take Vengeance Himselfe, if we will not; and then we our selves are like to feele the smart of it too, as abettors and accessaries. You know the Accent put upon the neglect of Eli in this kind 1 Sam. 3. 13. His sons made themselves vile and he restrained them not:
But we do as it were force GOD to take Vengeance Himself, if we will not; and then we our selves Are like to feel the smart of it too, as abettors and accessaries. You know the Accent put upon the neglect of Eli in this kind 1 Sam. 3. 13. His Sons made themselves vile and he restrained them not:
One is that we may ever remember that Clause in the first Article, To endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine, Worship, Discipline and Government, according to the Word of God, You heard somewhat of this in the morning,
One is that we may ever Remember that Clause in the First Article, To endeavour the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine, Worship, Discipline and Government, according to the Word of God, You herd somewhat of this in the morning,
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Doubtlesse the Word of GOD is the only Rule unto which we are all tyed. He only is the Soveraigne Law-give• to appoint how He will have His Church governed.
Doubtless the Word of GOD is the only Rule unto which we Are all tied. He only is the Sovereign Law-give• to appoint how He will have His Church governed.
and though Circumstantials are left to be varied by a Humane, though not carnall, Prudence) sufficient, I say, to preserve Truth, and Piety, and Peace in His Church, and to expell the contrary, by His Blessing.
and though Circumstantials Are left to be varied by a Humane, though not carnal, Prudence) sufficient, I say, to preserve Truth, and Piety, and Peace in His Church, and to expel the contrary, by His Blessing.
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All mans Authoritie is to be employed only to promote GODS according to His Word. And therefore, I beseech you, Let me branch my Exhortation from this into three particulars.
All men authority is to be employed only to promote GOD'S according to His Word. And Therefore, I beseech you, Let me branch my Exhortation from this into three particulars.
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1. Doe not in any wise hearken to the suggestions of any that would say, That there is no Discipline or Government of the Church to be found in the Word.
1. Do not in any wise harken to the suggestions of any that would say, That there is no Discipline or Government of the Church to be found in the Word.
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If any did thinke so, and yet have Covenanted, as is before exprest, I doubt they will hardly excuse themselves from having taken GODS Name in vaine in it.
If any did think so, and yet have Covenanted, as is before expressed, I doubt they will hardly excuse themselves from having taken GOD'S Name in vain in it.
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and the Power of Miracles was also ceased) for so long a time, is to suppose them to be left to an horrible Confusion, which is exceedingly dishonourable to Christ the LORD and King of His Church, so much as to imagine.
and the Power of Miracles was also ceased) for so long a time, is to suppose them to be left to an horrible Confusion, which is exceedingly dishonourable to christ the LORD and King of His Church, so much as to imagine.
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And if there were a Government appointed by Christ, then certainly the Apostles and Evangelists recorded it in the Word in the N. T. For to imagine it left only to Tradition is as contradictory to Christs Care of His People,
And if there were a Government appointed by christ, then Certainly the Apostles and Evangelists recorded it in the Word in the N. T. For to imagine it left only to Tradition is as contradictory to Christ Care of His People,
That whatsoever Law of GOD, or Command of His, we find recorded in the Lawbooke, in either of the Volumnes of GODS Statute, the N. T. or the Old, Remaines obligatory to us, unlesse we can prove it to be expired, or repealed.
That whatsoever Law of GOD, or Command of His, we find recorded in the Law book, in either of the Volumes of GOD'S Statute, the N. T. or the Old, Remains obligatory to us, unless we can prove it to be expired, or repealed.
for all those Lawes that stand upon Record in GODS sacred Volumnes, however now many take Liberty to reject what they please, without any just ground, that GOD hath discharged them:
for all those Laws that stand upon Record in GOD'S sacred Volumes, however now many take Liberty to reject what they please, without any just ground, that GOD hath discharged them:
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It is necessary to hold it out and establish it, as commanded of God, if it appeare clearely to us to be so. Else we doe not give GOD and His Word that due honour which it becomes us to give.
It is necessary to hold it out and establish it, as commanded of God, if it appear clearly to us to be so. Else we do not give GOD and His Word that due honour which it becomes us to give.
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or established, if His Authority be overlooked, and mans only be pretended for it. Nothing is pleasing to GOD, which is not done in obedience to Him some way.
or established, if His authority be overlooked, and men only be pretended for it. Nothing is pleasing to GOD, which is not done in Obedience to Him Some Way.
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If therefore He require particular obedience, in this or that particular matter held forth in His Word, it will not content Him, that we only be taught it, and practise it by the precepts of men.
If Therefore He require particular Obedience, in this or that particular matter held forth in His Word, it will not content Him, that we only be taught it, and practise it by the Precepts of men.
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I beseech you, if GOD will have it to be unalterable, (as He will if His Word tell us so much) shall we dare to say, We will not have it so? If GOD saith, It shall continue, it shall continue, that is the Obligatory to us, and all posterities.
I beseech you, if GOD will have it to be unalterable, (as He will if His Word tell us so much) shall we Dare to say, We will not have it so? If GOD Says, It shall continue, it shall continue, that is the Obligatory to us, and all Posterities.
Where the voice is doubtfull, whether GOD speakes or not, or how farre He speakes in this or that, there we have still so much libertie to dispute and debate, not to account it necessary, and where there must be a Determination one way in Practise, to interpose Our Prudence and Authoritie in a humane manner. But ▪ whatsoever comes to be knowne to be from GOD, there all must be silent and obedient,
Where the voice is doubtful, whither GOD speaks or not, or how Far He speaks in this or that, there we have still so much liberty to dispute and debate, not to account it necessary, and where there must be a Determination one Way in practice, to interpose Our Prudence and authority in a humane manner. But ▪ whatsoever comes to be known to be from GOD, there all must be silent and obedient,
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lest otherwise the sword, even of Rebels, take Vengeance upon such our Rebellions against GOD, according to the Threatning Isai. 1. 20. If ye be willing and obedient, you shall eate the good of the land:
lest otherwise the sword, even of Rebels, take Vengeance upon such our Rebellions against GOD, according to the Threatening Isaiah 1. 20. If you be willing and obedient, you shall eat the good of the land:
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and therefore unquestionably it is all to be imployed for GOD, and to that end that His Commands may take place among all that are under your command. The Notion of Humane Authority in the Hand of one, or of a few, as it is acknowledged in the hearts,
and Therefore unquestionably it is all to be employed for GOD, and to that end that His Commands may take place among all that Are under your command. The Notion of Humane authority in the Hand of one, or of a few, as it is acknowledged in the hearts,
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And which the Wisest Philosophers and greatest Polititians have never been able to give a satisfactory Account of upon Humane Grounds. But those that have learned from the Word of GOD, the meaning of those Sentences, By me Kings reigne, and Princes decrce Justice;
And which the Wisest Philosophers and greatest Politicians have never been able to give a satisfactory Account of upon Humane Grounds. But those that have learned from the Word of GOD, the meaning of those Sentences, By me Kings Reign, and Princes Decree justice;
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By me Princes rule, and N•bles, even all the Judges of the earth, Prov. 8. 15, 16. And, There is no Powers but of GOD, the powers that be are ordained of GOD, Rom. 13. 1. may say something of it.
By me Princes Rule, and N•bles, even all the Judges of the earth, Curae 8. 15, 16. And, There is no Powers but of GOD, the Powers that be Are ordained of GOD, Rom. 13. 1. may say something of it.
And if it please GOD (as sometimes it doth for the just punishment of abused Authoritie) to blot out that stamp which was upon Inferiours hearts; they presently withdraw all r•spect from such Superiours, how high soever they were before,
And if it please GOD (as sometime it does for the just punishment of abused authority) to blot out that stamp which was upon Inferiors hearts; they presently withdraw all r•spect from such Superiors, how high soever they were before,
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so they would wholly imploy it for GOD, and particularly to set up, so farre as their Authoritie can command, whatsoever Command of GOD they can find in His Word, and to set it up as His Command, as hath been said.
so they would wholly employ it for GOD, and particularly to Set up, so Far as their authority can command, whatsoever Command of GOD they can find in His Word, and to Set it up as His Command, as hath been said.
7. Another thing which I would also recommend from our Covenant is in the second Article, out of which as my Reverend Brother singled out the Mention of Popery and Prelacy, so doe I specially of Here sie and Schisme, taking in whatsoever shall be found contrary to sound Doctrine, the Power of Godlinesse.
7. another thing which I would also recommend from our Covenant is in the second Article, out of which as my Reverend Brother singled out the Mention of Popery and Prelacy, so do I specially of Here sie and Schism, taking in whatsoever shall be found contrary to found Doctrine, the Power of Godliness.
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Remember, I beseech you, that we have Covenanted with GOD and Men, to extirpate these without respect of Persons. And thou, let us but think in our Consciences, what we judge to be Heresie or Schisme. Is Antinomianisme, at least as it is professed, preached,
remember, I beseech you, that we have Covenanted with GOD and Men, to extirpate these without respect of Persons. And thou, let us but think in our Consciences, what we judge to be Heresy or Schism. Is Antinomianism, At least as it is professed, preached,
and maintain'd by some, according as it hath been publikely proved, any thing lesse then Heresie? and however, is it not apparently most contrary to the Power of Godlinesse? And is not Anabaptisma, at least as, maintain'd by divers, Schisme, and contrary to sound Doctrine? What greate• Schisme can there be,
and maintained by Some, according as it hath been publicly proved, any thing less then Heresy? and however, is it not apparently most contrary to the Power of Godliness? And is not Anabaptisma, At least as, maintained by diverse, Schism, and contrary to found Doctrine? What greate• Schism can there be,
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then to deny both you your selves, and all the Land besides to be Christians, or that there is any Ministery or Church among us, because none rightly baptised, by their saying? And how can these then be tolerated without Breach of Covenant? If GOD were so angry with Moses for a single neglect of Circumcision, and you your selves beleeve that He hath put Baptisme in the roome of it;
then to deny both you your selves, and all the Land beside to be Christians, or that there is any Ministry or Church among us, Because none rightly baptised, by their saying? And how can these then be tolerated without Breach of Covenant? If GOD were so angry with Moses for a single neglect of Circumcision, and you your selves believe that He hath put Baptism in the room of it;
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Will not (doth not) not only the neglect, but so outragious a contempt of it, (as administred to Children) provoke Him, even against you, if you connive at such reproach of His Ordinancs? If Christ himselfe hath so threatned all those that breake one of the least Commandements of the Law,
Will not (does not) not only the neglect, but so outrageous a contempt of it, (as administered to Children) provoke Him, even against you, if you connive At such reproach of His Ordinances? If christ himself hath so threatened all those that break one of the least commandments of the Law,
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and every one of the Commandements, of the MORALL Law, and say, That Christians are freed from the Mandatory Power of it, and that It is no Rule for a Beleever to Walke by,
and every one of the commandments, of the MORAL Law, and say, That Christians Are freed from the Mandatory Power of it, and that It is no Rule for a Believer to Walk by,
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or examine his life by, even that it is of no use at all to a Beleever? Will Christ, I say, endure these things? Or may We endure them, without His displeasure against our selves? I know a difference is to be put,
or examine his life by, even that it is of no use At all to a Believer? Will christ, I say, endure these things? Or may We endure them, without His displeasure against our selves? I know a difference is to be put,
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Some are to be handled with all compassionate tendernesse, as being scrupuled, through Weaknesse and Infirmity; But others, who are not only obstinate, but active to seduce and breed confusion, must be saved with Feare, as pulling them out of the fire, and that they may not set others afire also.
some Are to be handled with all compassionate tenderness, as being scrupled, through Weakness and Infirmity; But Others, who Are not only obstinate, but active to seduce and breed confusion, must be saved with fear, as pulling them out of the fire, and that they may not Set Others afire also.
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But the Spirit of Judgement, and of Burning (that is Holy Zeale ) promised by GOD to His People, Isai. 4. 4. against their endangering Doctrines and Practises.
But the Spirit of Judgement, and of Burning (that is Holy Zeal) promised by GOD to His People, Isaiah 4. 4. against their endangering Doctrines and Practises.
Hearken not then, (I earnestly exhort every one that intends to have any regard at all to his solemne Covenant and Oath in this second Article) to those, that offer to plead for Tolerations; which I wonder how any one dare write or speake for (as they doe) that have themselves taken the Covenant, or know that you have.
Harken not then, (I earnestly exhort every one that intends to have any regard At all to his solemn Covenant and Oath in this second Article) to those, that offer to plead for Tolerations; which I wonder how any one Dare write or speak for (as they do) that have themselves taken the Covenant, or know that you have.
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The Arguments that are used in some bookes ( well worthy to be publikely burnt ) plead for Popery, Judaisme, Turcisme, Paganisme, and all manner of false Religions, under pretence of Liberty of Conscience. Which if they can make good (or have) then surely We, and You specially, have need to repent of that solemne Covenant and recant it before all the World, to whom you have publisht it.
The Arguments that Are used in Some books (well worthy to be publicly burned) plead for Popery, Judaism, Turcisme, Paganism, and all manner of false Religions, under pretence of Liberty of Conscience. Which if they can make good (or have) then surely We, and You specially, have need to Repent of that solemn Covenant and recant it before all the World, to whom you have published it.
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But if not, then surely, even that Covenant will enforce you to shew your steadinesse in unpartiall extirpating (without respect of persons, ) all such most pernicious and pestiferous books and opinions, which if they might once take place among us, would more advance Satans kingdome, then any booke hath done that hath been written this 1000. yeeres.
But if not, then surely, even that Covenant will enforce you to show your steadiness in unpartial extirpating (without respect of Persons,) all such most pernicious and pestiferous books and opinions, which if they might once take place among us, would more advance Satan Kingdom, then any book hath done that hath been written this 1000. Years.
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Surely the Extirpation of Heresie and Schisme, (besides that Popery is abjured by name) and such an universall Toleration, and pretended Liberty of Conscience, are as diametrically opposite and contradictory one to the other,
Surely the Extirpation of Heresy and Schism, (beside that Popery is abjured by name) and such an universal Toleration, and pretended Liberty of Conscience, Are as diametrically opposite and contradictory one to the other,
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as Light is to darknesse, and strict Justice to licentious lawlesnesse. If therefore you be true to your Covenant, your hand must needs be against such Doctrines and the Promoters of them.
as Light is to darkness, and strict justice to licentious lawlesnesse. If Therefore you be true to your Covenant, your hand must needs be against such Doctrines and the Promoters of them.
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And those Clauses of [ Whatsoever shall be found contrary to found Doctrine, and the Power of Godlinesse ] doe lay yet a stricter bond upon you, to make you take great heed how you beare with any opinion or opinionist altogether.
And those Clauses of [ Whatsoever shall be found contrary to found Doctrine, and the Power of Godliness ] do lay yet a Stricter bound upon you, to make you take great heed how you bear with any opinion or opinionist altogether.
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Onely still the Wayes of dealing with opinions and opinionists, who are not altogether to be borne, must be sutable to the Nature of the opinions, and of those also that hold them, and not in all matters nor to all persons alike; as was noted before.
Only still the Ways of dealing with opinions and opinionists, who Are not altogether to be born, must be suitable to the Nature of the opinions, and of those also that hold them, and not in all matters nor to all Persons alike; as was noted before.
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But against a Toleration in generall, even the Covenant it selfe, in that very Article hath a Reason sutable to the Text, Lest we partake of other mens sins,
But against a Toleration in general, even the Covenant it self, in that very Article hath a Reason suitable to the Text, Lest we partake of other men's Sins,
It is true that the name of Conscience hath an awfull sound unto a Conscientious Eare. But I pray, judge but in a few Instances, whether all pretence of Conscience ought to be a sufficient plea for Toleration and Liberty? 1. There be those that say their Conscience is against all taking of an Oath before a Magistrate? Will you allow an Vniversall Liberty of this? What then will become of all our Legall and Judiciall proceedings, which are confined to this Way of proofe;
It is true that the name of Conscience hath an awful found unto a Conscientious Ear But I pray, judge but in a few Instances, whither all pretence of Conscience ought to be a sufficient plea for Toleration and Liberty? 1. There be those that say their Conscience is against all taking of an Oath before a Magistrate? Will you allow an Universal Liberty of this? What then will become of all our Legal and Judicial proceedings, which Are confined to this Way of proof;
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and so it was by GOD appointed, and hath been by all Nations practised. 2. There be some that pretend Liberty of Conscience to Equivocate in an Oath even before a Magistrate, and to elude all Examinations by Mentall Reservations, will you grant them this Liberty? Or can you, without destraying all bonds of Civill Converse, and wholly overthrow of all Humane Judicature? 3. If any plead Conscience for the Lawfulnesse of Polygamy; (or for divorce for other causes then Christ and His Apostles mention;
and so it was by GOD appointed, and hath been by all nations practised. 2. There be Some that pretend Liberty of Conscience to Equivocate in an Oath even before a Magistrate, and to elude all Examinations by Mental Reservations, will you grant them this Liberty? Or can you, without destraying all bonds of Civil Converse, and wholly overthrow of all Humane Judicature? 3. If any plead Conscience for the Lawfulness of Polygamy; (or for divorce for other Causes then christ and His Apostles mention;
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and dedicate it to your selves, ) or for Liberty to marry incestuously, will you grant a Toleration for all this? 4. If any say, Their Conscience allowes them not to Contribute to your Just and Necessary Defence, shall they be allowed this Liberty? Where then will your Armies be paid? 5. If others say, their Consciences allow not them to beare Armes for you, shall they have altogether their Liberty? (every one that will say so) How then shall your Armies be made up? 6. If any goe further, (as some doe in effect even in print,) and say their Consciences allow not any Magistrates at all; nor 7. Propriety of goods: Will you afford them their Liberty herein? What would become then of all your own Authority, and of all Lawes, and Liberties of the Kingdome? Or what Bounds or Limits can there be set to men any way, if this opinion of Liberty of Conscience, as it is pleaded for, shall be admitted?
and dedicate it to your selves,) or for Liberty to marry incestuously, will you grant a Toleration for all this? 4. If any say, Their Conscience allows them not to Contribute to your Just and Necessary Defence, shall they be allowed this Liberty? Where then will your Armies be paid? 5. If Others say, their Consciences allow not them to bear Arms for you, shall they have altogether their Liberty? (every one that will say so) How then shall your Armies be made up? 6. If any go further, (as Some do in Effect even in print,) and say their Consciences allow not any Magistrates At all; nor 7. Propriety of goods: Will you afford them their Liberty herein? What would become then of all your own authority, and of all Laws, and Liberties of the Kingdom? Or what Bounds or Limits can there be Set to men any Way, if this opinion of Liberty of Conscience, as it is pleaded for, shall be admitted?
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Object. If any say, these all, or most of them, are belonging to the Second Table, and the Liberty pleaded for, is onely in matters of the First Table?
Object. If any say, these all, or most of them, Are belonging to the Second Table, and the Liberty pleaded for, is only in matters of the First Table?
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Ans. To this I answer, 1. The Arguments, if strong for the One, will be no lesse for the other. The Conscience must have regard to the second Table as well as the first, and must not be violated nor forced in matters of the second Table, no more then of the First.
Ans. To this I answer, 1. The Arguments, if strong for the One, will be no less for the other. The Conscience must have regard to the second Table as well as the First, and must not be violated nor forced in matters of the second Table, no more then of the First.
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and yet I dare say, you will not Tolerate that. Ans. 2. Are mens matters worthy more regard then GODS? that the pretence of Conscience shall claime a Liberty in that which concernes GODS Honour, and not in that which concernes men? Or are not mens Souls, both theirs that are first in the Errour,
and yet I Dare say, you will not Tolerate that. Ans. 2. are men's matters worthy more regard then GOD'S? that the pretence of Conscience shall claim a Liberty in that which concerns GOD'S Honour, and not in that which concerns men? Or Are not men's Souls, both theirs that Are First in the Error,
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and theirs also whom they endevour and endanger the infection of, more to be regarded then any thing that meerly concernes civill matters? Also are not mens Souls in greater Hazard (rather then lesse) in sins against the 1. Table (Idolatries, Blasphemies, Heresies, &c.) then in those against the second? How then shall it be more allowable to give Liberty and Toleration against the 1. Table, then against the second? And what Idolater, or seduced Prophet, might not (or may not) plead his Conscience? And yet you know GODS Sentences of old against such even to extremities, extirpation, Deut. 13. throughout the whole Chapter,
and theirs also whom they endeavour and endanger the infection of, more to be regarded then any thing that merely concerns civil matters? Also Are not men's Souls in greater Hazard (rather then less) in Sins against the 1. Table (Idolatries, Blasphemies, Heresies, etc.) then in those against the second? How then shall it be more allowable to give Liberty and Toleration against the 1. Table, then against the second? And what Idolater, or seduced Prophet, might not (or may not) plead his Conscience? And yet you know GOD'S Sentences of old against such even to extremities, extirpation, Deuteronomy 13. throughout the Whole Chapter,
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The Baalites whom Elijah caused to be put to death (according to the Law of GOD) 1 Kings 18. did certainly thinke in their Consciences that Baal was a true GOD, and theirs the true Religion. And so, those that caused their children to passe through the fire to Molech (which GOD expresly commands to be punisht with death, even though they were Strangers and Sojourners in Israel,
The Baalites whom Elijah caused to be put to death (according to the Law of GOD) 1 Kings 18. did Certainly think in their Consciences that Baal was a true GOD, and theirs the true Religion. And so, those that caused their children to pass through the fire to Molech (which GOD expressly commands to be punished with death, even though they were Strangers and Sojourners in Israel,
His Honour requires still the same Severity against such kind of Offenders. And what can it be lesse then to betray such to damnation, who are Tolerated to professe and promote those opinions or practises, that are absolutely destructive unto their owne or others Soules.
His Honour requires still the same Severity against such kind of Offenders. And what can it be less then to betray such to damnation, who Are Tolerated to profess and promote those opinions or practises, that Are absolutely destructive unto their own or Others Souls.
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Ans. It is true, No more can Exhortation or Preaching, Arguments (in Word or Writing) convert men, without GODS Blessing. But yet they must be used, as meanes appointed by GOD, (and sanctified, and accordingly Blest when He sees fit) even to convert men, and so are Restraints and Punishments too (proportionable to Mens Errours and Practises,) appointed of GOD, and sanctified also,
Ans. It is true, No more can Exhortation or Preaching, Arguments (in Word or Writing) convert men, without GOD'S Blessing. But yet they must be used, as means appointed by GOD, (and sanctified, and accordingly Blessed when He sees fit) even to convert men, and so Are Restraints and Punishments too (proportionable to Men's Errors and Practises,) appointed of GOD, and sanctified also,
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and often, even in experience blest to make men, who before were misled, or perhaps mis-leaders of others, to consider, and hea•ken, and learne, and be willing to embrace, and cleave to the Truth.
and often, even in experience blessed to make men, who before were misled, or perhaps mis-leaders of Others, to Consider, and hea•ken, and Learn, and be willing to embrace, and cleave to the Truth.
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And I doubt not but if we be all carefull in our places, to performe our Covenant in this Article, we shall find a blessed effect of it in our three Kingdomes,
And I doubt not but if we be all careful in our places, to perform our Covenant in this Article, we shall find a blessed Effect of it in our three Kingdoms,
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8. The last particular, I would offer to you at this time, is that for all these things you would get hearts armed with Trust in GOD, and so with Courage and Zeale for GOD,
8. The last particular, I would offer to you At this time, is that for all these things you would get hearts armed with Trust in GOD, and so with Courage and Zeal for GOD,
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Every Ruler should be a man of Courage, and specially when he hath enemies to encounter. Josh. 1. GOD and men there ver. 6, 7, 9, 18. call upon him for it.
Every Ruler should be a man of Courage, and specially when he hath enemies to encounter. Josh. 1. GOD and men there for. 6, 7, 9, 18. call upon him for it.
And so when ever Reformation is undertaken, there is speciall need of Courage. See the Instance of Hezekiah: His father had been a most desperate wicked man,
And so when ever Reformation is undertaken, there is special need of Courage. See the Instance of Hezekiah: His father had been a most desperate wicked man,
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nor any that were before him. This was that which made him not Feare the peoples discontent, nor the great Ones, nor the Priests neither, whom he found universally drencht over head and eares in superstition and idolatry.
nor any that were before him. This was that which made him not fear the peoples discontent, nor the great Ones, nor the Priests neither, whom he found universally drenched over head and ears in Superstition and idolatry.
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Oh that we, who have much more strength of men, to stand by us, then he had, had but halfe his Courage! Or rather, that we would remember, that when many of Israel mocked and laughed His Messengers to scorne, whom he sent to invite them to the Passeover;
O that we, who have much more strength of men, to stand by us, then he had, had but half his Courage! Or rather, that we would Remember, that when many of Israel mocked and laughed His Messengers to scorn, whom he sent to invite them to the Passover;
if we were as Zealous for GOD, and trusted as much in GOD, as he? How excellent an Example and Encouragement doe we again find recorded concerning him in the next Chapter, the two last verses? Thus did Hezekiah throughout all Judah,
if we were as Zealous for GOD, and trusted as much in GOD, as he? How excellent an Exampl and Encouragement do we again find recorded Concerning him in the next Chapter, the two last Verses? Thus did Hezekiah throughout all Judah,
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This we have confirmed by Salomon, while he gives us a pertinent warning of the mischiefs of the contrary Cowardise. Prov. 29. 25. The feare of man brings a snare,
This we have confirmed by Solomon, while he gives us a pertinent warning of the mischiefs of the contrary Cowardice. Curae 29. 25. The Fear of man brings a snare,
While we are afraid of men, this or that Person, or such a Number, or party, (how considerable so ever they may be thought.) It brings a snare, makes us fall into sin, and so into mischiefe. There is no Sanctity,
While we Are afraid of men, this or that Person, or such a Number, or party, (how considerable so ever they may be Thought.) It brings a snare, makes us fallen into since, and so into mischief. There is no Sanctity,
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If too strict in suppressing the worst opinions or practises, we should loose a considerable party, and not be able to carry on the worke without them.
If too strict in suppressing the worst opinions or practises, we should lose a considerable party, and not be able to carry on the work without them.
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And what is this but want of Faith in GOD? and in stead thereof to have our spirits ensnared (enslaved) with the Feare of Men? Certainly, if it be not GODS Will and Command that Justice should be done, and Martiall Discipline observed, and disorders and errours supprest, then let us let them alone,
And what is this but want of Faith in GOD? and in stead thereof to have our spirits Ensnared (enslaved) with the fear of Men? Certainly, if it be not GOD'S Will and Command that justice should be done, and Martial Discipline observed, and disorders and errors suppressed, then let us let them alone,
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then that out of a feare of loosing a numerous party of souldiers, or others, to take your part, you should endanger the loosing of GOD, even in any degree.
then that out of a Fear of losing a numerous party of Soldiers, or Others, to take your part, you should endanger the losing of GOD, even in any degree.
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And is it not recorded (even for our Admonition, as is intimated, 1 Cor. 10. 6, 11.) that for One Achan not sought out, Israels Army was overthrowne? Josh. 7. and GOD saith, Neither, will I be with you any more,
And is it not recorded (even for our Admonition, as is intimated, 1 Cor. 10. 6, 11.) that for One achan not sought out, Israel's Army was overthrown? Josh. 7. and GOD Says, Neither, will I be with you any more,
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except you destroy the accursed from among you, ver. 12. And did not the 9. Tribes and halfe upon this Example arme themselves to have fought against their own brethren, supposing them revolters from GOD,
except you destroy the accursed from among you, ver. 12. And did not the 9. Tribes and half upon this Exampl arm themselves to have fought against their own brothers, supposing them revolters from GOD,
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though they had but even then taken their leave of them, after they had, for many yeares together, ventured their lives to settle them in their possessions ▪ Josh. 22. They urge Achans Example; as shewing them, that if they should suffer a sin apparently even in their Brethren, GOD would be angry with them all, ver. 18. 20. It is good then to be affraid, but of Him of whom we have cause to be affraid,
though they had but even then taken their leave of them, After they had, for many Years together, ventured their lives to settle them in their possessions ▪ Josh. 22. They urge Achans Exampl; as showing them, that if they should suffer a since apparently even in their Brothers, GOD would be angry with them all, ver. 18. 20. It is good then to be afraid, but of Him of whom we have cause to be afraid,
And remember withall, how ill GOD takes it at His Servants hand, when they are basely Affraid of men, Isai. 51. 12, 13. I even I am He that Comforteth you, who art thou that thou shouldest be affraid of a man that shall dye,
And Remember withal, how ill GOD Takes it At His Servants hand, when they Are basely Afraid of men, Isaiah 51. 12, 13. I even I am He that Comforts you, who art thou that thou Shouldst be afraid of a man that shall die,
If any shall say, But would not GOD have a Multitude forborne, if they be in an Errour, or Disorder? I answer, Sure GOD never told those that are in Authority so.
If any shall say, But would not GOD have a Multitude forborn, if they be in an Error, or Disorder? I answer, Sure GOD never told those that Are in authority so.
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And, among men, if a Multitude appeare in a Tumult, although it may after pleade for a mitigation of punishment toward the Whole Number, except the chiefe ring-leaders;
And, among men, if a Multitude appear in a Tumult, although it may After plead for a mitigation of punishment towards the whole Number, except the chief ringleaders;
Yet it both makes those that have Authority and strength to suppresse, put forth both, the more ▪ speedily and effectually; and afterward to take the more exact care for the preventing of the like, even for the Multitudes sake. And this is most sure, that with GOD the greater the Multitude is of those that provoke Him, the greater is His Displeasure. And therefore His Deputies ought to be more affraid to Tolerate a Multitude in evill,
Yet it both makes those that have authority and strength to suppress, put forth both, the more ▪ speedily and effectually; and afterwards to take the more exact care for the preventing of the like, even for the Multitudes sake. And this is most sure, that with GOD the greater the Multitude is of those that provoke Him, the greater is His Displeasure. And Therefore His Deputies ought to be more afraid to Tolerate a Multitude in evil,
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Oh that we were so wise; as to learne the right cause, and the right Remedy! Let me to this purpose, againe put you in mind of that of the Prophet, which you were happily remembred of in the Morning, Jer. 9. 12, 13, 14. Who is the wise man that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it? for what the land perisheth, &c. And the LORD saith, Because they have forsaken my Law which I set before them,
O that we were so wise; as to Learn the right cause, and the right Remedy! Let me to this purpose, again put you in mind of that of the Prophet, which you were happily remembered of in the Morning, Jer. 9. 12, 13, 14. Who is the wise man that may understand this? and who is he to whom the Mouth of the LORD hath spoken, that he may declare it? for what the land Perishes, etc. And the LORD Says, Because they have forsaken my Law which I Set before them,
But have walked after the imagination of their own heart, &c. Sure the Meaning of this is not, that every man should be let alone in doing what they lift under pretence of Liberty of Conscience:
But have walked After the imagination of their own heart, etc. Sure the Meaning of this is not, that every man should be let alone in doing what they lift under pretence of Liberty of Conscience:
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Much lesse is it, that men should be suffered to cry downe the Law of GOD, (the Law delivered by GODS owne Voice to all His People,) as no Rule for Christians to Walk by.
Much less is it, that men should be suffered to cry down the Law of GOD, (the Law Delivered by GOD'S own Voice to all His People,) as no Rule for Christians to Walk by.
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If for forsaking it the Land perisheth, and for not walking therein: The open and bold-faced opposition against it, must needs aggravare the Transgression, and increase the mischiefe. But the Prophet meaning is, that GOD would have an Observation made. 1. That all the Misery of the Land (though there were very few so wise as to consider it) is for sin, for the transgression of GODS Law, and every one doing too much what they list.
If for forsaking it the Land Perishes, and for not walking therein: The open and boldfaced opposition against it, must needs aggravare the Transgression, and increase the mischief. But the Prophet meaning is, that GOD would have an Observation made. 1. That all the Misery of the Land (though there were very few so wise as to Consider it) is for since, for the Transgression of GOD'S Law, and every one doing too much what they list.
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And then that in the second place, Enquiry should be made for what Speciall Provocations it is that there are such heavy Judgements on the Land? They have walked (saith GOD) after Baalim, which their fathers taught them.
And then that in the second place, Enquiry should be made for what Special Provocations it is that there Are such heavy Judgments on the Land? They have walked (Says GOD) After Baalim, which their Father's taught them.
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Whether any old superstitions, or any Prophane Customes and Practises, received by Tradition from our Fathers; Or any other new invented Idoll or Fancy, any Imagination of our own hearts, be the Grand Evill that provokes GOD so against us;
Whither any old superstitions, or any Profane Customs and Practises, received by Tradition from our Father's; Or any other new invented Idol or Fancy, any Imagination of our own hearts, be the Grand Evil that provokes GOD so against us;
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If now you should think fit to send to them expressely to make this their worke for the present, to give you the Vttermost of Advice with all Faithfulnesse, What might be the Cause or Causes,
If now you should think fit to send to them expressly to make this their work for the present, to give you the Uttermost of advice with all Faithfulness, What might be the Cause or Causes,
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And if GOD should vouchsafe to shew them the right: Nothing could prove more Advantagious for the publike good. If they be not Wise or Faithfull enough,
And if GOD should vouchsafe to show them the right: Nothing could prove more Advantageous for the public good. If they be not Wise or Faithful enough,
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And, after all, it belongs to You, whom GOD hath Entrusted with the Power to Reforme, whatever shall be found to be a Cause of our Perpetuated mischiefe, to judge impartially of all;
And, After all, it belongs to You, whom GOD hath Entrusted with the Power to Reform, whatever shall be found to be a Cause of our Perpetuated mischief, to judge impartially of all;
whether things or Persons, without Feare or Favour. And this is the Way, and the only Way, to partake of that Blessing forenoted to be all Our Desires, according to Psal. 106. 3, 4, 5. Which I again beseech every one to reade over most seriously, and apply to their hearts most faithfully.
whither things or Persons, without fear or Favour. And this is the Way, and the only Way, to partake of that Blessing forenoted to be all Our Desires, according to Psalm 106. 3, 4, 5. Which I again beseech every one to read over most seriously, and apply to their hearts most faithfully.
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And to this tends the third and last Use of Consolation, which you will give me leave to adde a word of, and then I shall commit you and all that hath been spoken to GODS Blessing. Our Text in the frame and scope of it tends as much and as fully to Comfort and Encourage all GODS faithfull Ones (as I hope I speake to many such) even notwithstanding their own failings and His Severity upon it,
And to this tends the third and last Use of Consolation, which you will give me leave to add a word of, and then I shall commit you and all that hath been spoken to GOD'S Blessing. Our Text in the frame and scope of it tends as much and as Fully to Comfort and Encourage all GOD'S faithful Ones (as I hope I speak to many such) even notwithstanding their own failings and His Severity upon it,
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as it doth to Warn and Exhort them to take heed of such failings, and of provoking Him to shew Severity. For it tels us absolutely, that being His, though we doe amisse against Him,
as it does to Warn and Exhort them to take heed of such failings, and of provoking Him to show Severity. For it tells us absolutely, that being His, though we do amiss against Him,
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and He deales severely with us, yet still He is a GOD that Answeres, and a GOD that Forgives. Our failings not allowed nor persisted in, when we know them, disparage not Our faithfulnesse in GODS Account;
and He deals severely with us, yet still He is a GOD that Answers, and a GOD that Forgives. Our failings not allowed nor persisted in, when we know them, disparage not Our faithfulness in GOD'S Account;
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and His Judgements, His Vengeance on our Inventions, how severe soever, disprove not His Favour, argue not Rejection nor Purpose of destruction. Though He kill, yet He may pardon and save. And the Experience of His Providence may assure us, that He will not be henceforth rigorously severe, if we this Day renew our Faithfulnesse. He is very rarely so,
and His Judgments, His Vengeance on our Inventions, how severe soever, disprove not His Favour, argue not Rejection nor Purpose of destruction. Though He kill, yet He may pardon and save. And the Experience of His Providence may assure us, that He will not be henceforth rigorously severe, if we this Day renew our Faithfulness. He is very rarely so,
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The Case of such is never (can never be) desperate, when ever they have a Heart to look unto Him againe after a Revolt. Let me give you two famous Instances in two Words.
The Case of such is never (can never be) desperate, when ever they have a Heart to look unto Him again After a Revolt. Let me give you two famous Instances in two Words.
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David, after many great Experiments of GODS marvellous Deliverances; and proofes of His owne Faith and Trust in GOD, fals at last into a Pang of Feare, 1 Sam. 27. and saith in his heart, I shall one day perish by the hand of Saul.
David, After many great Experiments of GOD'S marvellous Deliverances; and proofs of His own Faith and Trust in GOD, falls At last into a Pang of fear, 1 Sam. 27. and Says in his heart, I shall one day perish by the hand of Saul.
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ver. 1. And thereupon doth little better then runne away from GOD, for he runnes out of the Land of Israel from among the people of GOD, whither GOD once sent him when he was abroad, 1 Sam. 12. 5.) and flyes into the Philistines Countrey, the professed and greatest Enemies of GODS Church:
ver. 1. And thereupon does little better then run away from GOD, for he runs out of the Land of Israel from among the people of GOD, whither GOD once sent him when he was abroad, 1 Sam. 12. 5.) and flies into the philistines Country, the professed and greatest Enemies of GOD'S Church:
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for he is faine to keep up his Credit with Achish, with much Dissimulation, and many fained Expressions. Hereupon, at last GOD meets with him, with no small Severity; You may well call it,
for he is feign to keep up his Credit with Achish, with much Dissimulation, and many feigned Expressions. Hereupon, At last GOD meets with him, with no small Severity; You may well call it,
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He is hunted by the envy and jealousie of the Philistine-Lords, from the Court and Camp of Achish, and when he returnes to his home in that strange land, he finds his City burnt to ashes, his Wives carried away, captive,
He is hunted by the envy and jealousy of the Philistine-Lords, from the Court and Camp of Achish, and when he returns to his home in that strange land, he finds his city burned to Ashes, his Wives carried away, captive,
and all his Followers likewise undone and robbed of all, and none knew by whom: and unto all this is added the Mutiny of all his Souldiers, the people spake of stoning him, 1 Sam. 30. 6. But then he recovers himselfe;
and all his Followers likewise undone and robbed of all, and none knew by whom: and unto all this is added the Mutiny of all his Soldiers, the people spoke of stoning him, 1 Sam. 30. 6. But then he recovers himself;
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And then immediately you find upon his enquiring of GOD about pursuing those unknowne Enemies; he receives a most full and gracious answere, and Assurance of Favour, exemplified by most Complete, Speedy, and Rich Victory (nothing lost of their substance, not any one of all their Wives, or Children missing,) and great spoiles, and within a few dayes, he is certified of Sauls death, and is made King of Judah. So abundant are GODS Mercies to His faithfull Ones,
And then immediately you find upon his inquiring of GOD about pursuing those unknown Enemies; he receives a most full and gracious answer, and Assurance of Favour, exemplified by most Complete, Speedy, and Rich Victory (nothing lost of their substance, not any one of all their Wives, or Children missing,) and great spoils, and within a few days, he is certified of Saul's death, and is made King of Judah. So abundant Are GOD'S mercies to His faithful Ones,
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Judg. 10. They Revolting after sundry Deliverances, GOD gives them into the hands of their enemies, the Ammonites, & others, who mightily oppresse them 18. yeeres together.
Judges 10. They Revolting After sundry Deliverances, GOD gives them into the hands of their enemies, the Ammonites, & Others, who mightily oppress them 18. Years together.
At last they bethinke themselves, and fall to Pray to GOD; but we reade not (at the first) of any further Repentance then a bare Confession of their sins. And therefore also at the first GOD gives them a most terrible Checke in stead of an Answer, upbraiding them with His former favours, and their reiterated Rebellions, and concluding with a (seeming) absolute Refusall to Forgive them,
At last they bethink themselves, and fallen to Pray to GOD; but we read not (At the First) of any further Repentance then a bore Confessi of their Sins. And Therefore also At the First GOD gives them a most terrible Check in stead of an Answer, upbraiding them with His former favours, and their reiterated Rebellions, and concluding with a (seeming) absolute Refusal to Forgive them,
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or deliver them any more, and sending them to their false gods for help, ver. 13, 14. But then see how upon their Submission, and Reformation, GODS Compassions are againe manifested to them;
or deliver them any more, and sending them to their false God's for help, ver. 13, 14. But then see how upon their Submission, and Reformation, GOD'S Compassions Are again manifested to them;
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It is said His Soul was grieved for the misery of Israel, ver. 16. and shortly after they had, under Jephthah, whom GOD raised up to be their Deliverer, a very great Victory over their enemies. And have not we our selves found somewhat like this, more then once? How low had our sins brought us the last yeere about this time? And how much Vengeance did GOD take upon our Vntowardnesse within a few Months.
It is said His Soul was grieved for the misery of Israel, ver. 16. and shortly After they had, under Jephthah, whom GOD raised up to be their Deliverer, a very great Victory over their enemies. And have not we our selves found somewhat like this, more then once? How low had our Sins brought us the last year about this time? And how much Vengeance did GOD take upon our Untowardness within a few Months.
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How should we then improve all this, to Strengthen Our Faith in GOD, and to Comfort Our selves in His Grace, All whose paths are Mercy and Truth to such as keep His Covenant and His Testimonies, Psal. 25. 10. and to set to our Seale to that Voice of Faith and Experience. Psal. 9. 10. They that know Thy Name will put their Trust in Thee.
How should we then improve all this, to Strengthen Our Faith in GOD, and to Comfort Our selves in His Grace, All whose paths Are Mercy and Truth to such as keep His Covenant and His Testimonies, Psalm 25. 10. and to Set to our Seal to that Voice of Faith and Experience. Psalm 9. 10. They that know Thy Name will put their Trust in Thee.
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for their carnall Confidences, and Rejecting of the Faithfull Prophets admonitions, and seeking to get Flatterers to preach to them, very great Judgements, so as to reduce them to a very low Condition and small Number, he addes.
for their carnal Confidences, and Rejecting of the Faithful prophets admonitions, and seeking to get Flatterers to preach to them, very great Judgments, so as to reduce them to a very low Condition and small Number, he adds.
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The LORD is a GOD of Judgement, Righteous and Wise. He will not endure Our Vntowardnesse, which he sees and knowes, more then We our selves doe, or will take notice of:
The LORD is a GOD of Judgement, Righteous and Wise. He will not endure Our Untowardness, which he sees and knows, more then We our selves do, or will take notice of:
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Therefore He Waites, and Therefore He will be Exalted. But both shall be in Graciousnesse and Mercy to us, to all His faithfull Ones, that Wait for Him, even in the Way of His Judgements (as was noted before, Isai. 26. 8.) And if His Judgements, His Vengeance, worke Repentance and Faithfulnesse in us, we may and should take even that as a Pledge of His Answering and Forgiving Mercy in Christ. Amen, Amen! FINIS.
Therefore He Waits, and Therefore He will be Exalted. But both shall be in Graciousness and Mercy to us, to all His faithful Ones, that Wait for Him, even in the Way of His Judgments (as was noted before, Isaiah 26. 8.) And if His Judgments, His Vengeance, work Repentance and Faithfulness in us, we may and should take even that as a Pledge of His Answering and Forgiving Mercy in christ. Amen, Amen! FINIS.
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