A sermon preached at the publique fast the tenth day of May 1644. at St Maries Oxford, before the Members of the Honourable House of Commons there assembled. / By R. Chalfont B.D. and Fellow of Lincolne Coll. Printed by their order.
AT the very reading of these words, the parallel is so obvious, me thinks I heare many asking the question with a little change which the Eunuch once did of Philip Act. 8.34.
AT the very reading of these words, the parallel is so obvious, me thinks I hear many asking the question with a little change which the Eunuch once did of Philip Act. 8.34.
For if we marke the Propheticall story, it is the last extant, and (if the conjecture of some be good) his last too, that for which well nigh after 45 yeares preaching amongst them, he was stoned to death by the People.
For if we mark the Prophetical story, it is the last extant, and (if the conjecture of Some be good) his last too, that for which well High After 45 Years preaching among them, he was stoned to death by the People.
In it we have just matter to raise both our attention & wonder, and that whether we respect the Prophet, or the People; indeed there is nothing of this Prophet but 'tis wonderfull, his Calling, ordained to be a Prophet before he was borne;
In it we have just matter to raise both our attention & wonder, and that whither we respect the Prophet, or the People; indeed there is nothing of this Prophet but it's wonderful, his Calling, ordained to be a Prophet before he was born;
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but above all the invinciblenesse of his spirit, his Heroick Zeale and constancie in the Cause of God and for the good of the People, greater then to be discouraged by the opposition of men, or the extremity of misery.
but above all the invincibleness of his Spirit, his Heroic Zeal and constancy in the Cause of God and for the good of the People, greater then to be discouraged by the opposition of men, or the extremity of misery.
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But yet the wonder is far greater, if we looke upon the People, whose eares if any thing might have opened to discipline (as Elihu speakes, Iob 36.10.) and made them sensible of their sinnes, they were written in letters of bloud, they might have read them in the ruines of Ierusalem Here the Prophet having opened his Commission, takes his first rise.
But yet the wonder is Far greater, if we look upon the People, whose ears if any thing might have opened to discipline (as Elihu speaks, Job 36.10.) and made them sensible of their Sins, they were written in letters of blood, they might have read them in the ruins of Ierusalem Here the Prophet having opened his Commission, Takes his First rise.
and behold this day they are a desolation, and no man dwelleth therein, because of their wickednesse — though I sent all my servants the Prophets riseing earely and sending them, saying, Oh do not this abhominable thing that I hate, &c.
and behold this day they Are a desolation, and no man dwells therein, Because of their wickedness — though I sent all my Servants the prophets rising early and sending them, saying, O do not this abominable thing that I hate, etc.
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To sinne after so Solemne Interdiction, and warning to the contrary by the concurrent voice of so many Ambassadors, All the Prophets sent from God to that purpose,
To sin After so Solemn Interdiction, and warning to the contrary by the concurrent voice of so many ambassadors, All the prophets sent from God to that purpose,
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To sinne after the example of so terrible a judgement as that upon Iudah, the History whereof stands like the carkasses of Ships that have suffered wracke at Sea, to forwarne all passengers of the danger of those Sands, at which they were cast away,
To sin After the Exampl of so terrible a judgement as that upon Iudah, the History whereof Stands like the carcases of Ships that have suffered wrack At Sea, to forwarn all passengers of the danger of those Sands, At which they were cast away,
or like that Inscription upon the Tombe of Senacherib, slaine by his owne sonnes in the Temple of his God, NONLATINALPHABET Oh all ye that passe by looke upon me and be holy.
or like that Inscription upon the Tomb of Sennacherib, slain by his own Sons in the Temple of his God, O all you that pass by look upon me and be holy.
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All ye that heare, and read of my calamities, be affraid, & tremble, & do no more presumptuously: I say, to sin after the warning of such an example, addes a higher gradation to sinne.
All you that hear, and read of my calamities, be afraid, & tremble, & do no more presumptuously: I say, to sin After the warning of such an Exampl, adds a higher gradation to sin.
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Nazianzen tells us of himselfe, that he never tooke the booke of the Lamentations into his hand (and yet this, saith he, I do often) but his heart was even quite overcome with symphathy and his eyes with teares, NONLATINALPHABET,
Nazianzen tells us of himself, that he never took the book of the Lamentations into his hand (and yet this, Says he, I do often) but his heart was even quite overcome with symphathy and his eyes with tears,,
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and he againe lamented over the Lamentations of Ieremy. But to persevere in the same sinnes after this Vidistis their owne sight and feeling of those wofull expressions of Gods wrath,
and he again lamented over the Lamentations of Ieremy. But to persevere in the same Sins After this Vidistis their own sighed and feeling of those woeful expressions of God's wrath,
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while themselves bare the visible Characters of Gods fury upon them, this indeed sets their impiety, their Rebellion in praecipiti, upon the very Pinnacle and top of sinne.
while themselves bore the visible Characters of God's fury upon them, this indeed sets their impiety, their Rebellion in praecipiti, upon the very Pinnacle and top of sin.
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Wherefore commit you this great evill against your owne soules to cut off from you man and woman, child and suckling out of Iudah, to let none remaine? In that ye provoke me unto wrath with the workes of your hands in the land of Egypt, whither ye are gone downe to dwell, that ye might cut your selves off and that ye might be a curse and a reproach among all the Nations of the earth?
Wherefore commit you this great evil against your own Souls to Cut off from you man and woman, child and suckling out of Iudah, to let none remain? In that you provoke me unto wrath with the works of your hands in the land of Egypt, whither you Are gone down to dwell, that you might Cut your selves off and that you might be a curse and a reproach among all the nations of the earth?
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Therefore Now saith the Lord, &c. Now after all the demonstrations of mine indignation against you, in such Judgements as were never the like, Wherefore commit You, this great evill? You that are the poore remnant of those so many thousands of of Iudah, as it were a Firebrand snatcht out of the Funerall Pile of that once flourishing Country,
Therefore Now Says the Lord, etc. Now After all the demonstrations of mine Indignation against you, in such Judgments as were never the like, Wherefore commit You, this great evil? You that Are the poor remnant of those so many thousands of of Iudah, as it were a Firebrand snatched out of the Funeral Pile of that once flourishing Country,
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whom I would have preserv'd for my names sake, unwilling to extinguish and quite cancell the people and the name of Israel, had you consulted your owne safetie under my protection:
whom I would have preserved for my names sake, unwilling to extinguish and quite cancel the people and the name of Israel, had you consulted your own safety under my protection:
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Wherefore doe you by your obstinacy provoke my Justice to your owne destruction? Why will you perish whom I would preserve? Have you no remorse towards your owne soules? are ye willing your soules should perish eternally? Have you no pity upon your Wives? or if you and they,
Wherefore do you by your obstinacy provoke my justice to your own destruction? Why will you perish whom I would preserve? Have you no remorse towards your own Souls? Are you willing your Souls should perish eternally? Have you no pity upon your Wives? or if you and they,
as much united in guilt as Conjugall Contract, will dye together in the same sinnes, have ye no compassion upon your poore Infants, those innocent sucklings that have not as yet contracted the guilt of your Rebellion? Are ye content there should remaine no other remembrance of Iudah but onely of your sinnes and my wrath? would ye willingly stand as an eternall monument to the whole world of divine Fury, a reproach and a Curse:
as much united in guilt as Conjugal Contract, will die together in the same Sins, have you no compassion upon your poor Infants, those innocent sucklings that have not as yet contracted the guilt of your Rebellion? are you content there should remain no other remembrance of Iudah but only of your Sins and my wrath? would you willingly stand as an Eternal monument to the Whole world of divine Fury, a reproach and a Curse:
and an astonishment, as he did Ierusalem and Iudah? Or what doe you flatter your selves with hopes of impunity in Egypt? doe you thinke to find security in that place, whither you have carried downe with you my Curse, and your old sins? is Jerusalem destroyed,
and an astonishment, as he did Ierusalem and Iudah? Or what do you flatter your selves with hope's of impunity in Egypt? do you think to find security in that place, whither you have carried down with you my Curse, and your old Sins? is Jerusalem destroyed,
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and shall Egypt goe free? Have all my Judgements upon you beene like the beating of the aire by the wings of a bird in his flight, that leaves no footsteps or remembrance behind him? Have ye forgotten the wickednesse of your Fathers and of your Kings? Have your Fathers,
and shall Egypt go free? Have all my Judgments upon you been like the beating of the air by the wings of a bird in his flight, that leaves no footsteps or remembrance behind him? Have you forgotten the wickedness of your Father's and of your Kings? Have your Father's,
nay your Kings, been made to drinke deepe of the cup of my Fury, and shall you escape, who were kept alive onely because ye were the poorest of the people? Cannot all the Calamities you have suffered bring you upon your knees,
nay your Kings, been made to drink deep of the cup of my Fury, and shall you escape, who were kept alive only Because you were the Poorest of the people? Cannot all the Calamities you have suffered bring you upon your knees,
and melt your hearts into contrition for your sinnes? I should have thought that the long tract of time and the severe discipline I have used, might long e're this day have led you quite home to repentance. But alas!
and melt your hearts into contrition for your Sins? I should have Thought that the long tract of time and the severe discipline I have used, might long ever this day have led you quite home to Repentance. But alas!
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and therefore breakes off in an admiration at the desperate perversenesse of this People by way of Epiphonema in the words of the Text, They are not humbled even unto this day.
and Therefore breaks off in an admiration At the desperate perverseness of this People by Way of Epiphonema in the words of the Text, They Are not humbled even unto this day.
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The Burden of those Jewes, who contrary to Gods prohibition, and their own protestation, were gone downe into Egypt. In them you may please to observe with me these three particulars. 1. A duty implied, the performance whereof the great Judgements of God so long upon them call'd for all their hands,
The Burden of those Jews, who contrary to God's prohibition, and their own protestation, were gone down into Egypt. In them you may please to observe with me these three particulars. 1. A duty implied, the performance whereof the great Judgments of God so long upon them called for all their hands,
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and the want whereof he here upbraides to them by way of admiration, and that is Humiliation, they should have beene humbled. 2ly. The neglect of that duty censured, They are not humbled. 3ly. The Aggravation of that neglect;
and the want whereof he Here upbraids to them by Way of admiration, and that is Humiliation, they should have been humbled. 2ly. The neglect of that duty censured, They Are not humbled. 3ly. The Aggravation of that neglect;
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yea moreover and not onely after some scatterings of wrath upon themselves in lesser Judgements, but also after as dreadfull a Tempest of vengeance as ever fell upon a people;
yea moreover and not only After Some scatterings of wrath upon themselves in lesser Judgments, but also After as dreadful a Tempest of vengeance as ever fell upon a people;
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1. From the duty implied, that which this people ought de jure to have done when Gods hand was against them in those terrible Judgements, the Inference is.
1. From the duty implied, that which this people ought de jure to have done when God's hand was against them in those terrible Judgments, the Inference is.
That it is the highest aggravation of the sinne of a people, & an evident token they are designed to ruine, not to be humbled under the mighty hand, the great and continued judgements of God.
That it is the highest aggravation of the sin of a people, & an evident token they Are designed to ruin, not to be humbled under the mighty hand, the great and continued Judgments of God.
should I omit any, I might seeme to trespasse upon the Text. I shall therefore take a middle way to reconcile both, pitching upon the first as the head streame, the other two as the lesser into which it runnes, that,
should I omit any, I might seem to trespass upon the Text. I shall Therefore take a middle Way to reconcile both, pitching upon the First as the head stream, the other two as the lesser into which it runs, that,
so to speake as to provoke the teares, not the applause of my hearers; such thoughts are unworthy to ascend this mount at any time, much lesse at this;
so to speak as to provoke the tears, not the applause of my hearers; such thoughts Are unworthy to ascend this mount At any time, much less At this;
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as well as the belly: The golden eareings were the matter of which the golden Calfe was made, 'twere an abomination to bring them into the house of mourning. The children of Israel, in the day of Gods displeasure and their sorrow Exod. 35.5. were commanded to plucke off their Ornaments, that God might know what to do unto them, till then they were not so much as in a posture for mercy;
as well as the belly: The golden eareings were the matter of which the golden Calf was made, 'twere an abomination to bring them into the house of mourning. The children of Israel, in the day of God's displeasure and their sorrow Exod 35.5. were commanded to pluck off their Ornament, that God might know what to do unto them, till then they were not so much as in a posture for mercy;
And 3ly In Hypothesi, to put our owne Case, what cause we of this Nation have to be humbled at this day? Having dispatcht these, I shall then, by Gods grace, close up all with a seasonable application.
And 3ly In Hypothesis, to put our own Case, what cause we of this nation have to be humbled At this day? Having dispatched these, I shall then, by God's grace, close up all with a seasonable application.
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then they in the Text, they were humiliati à Deo; a people formerly exalted in Gods favour above all other in the world, indeed they were his only by way of eminency and distinction, His people; but now not only degraded from that dignity,
then they in the Text, they were Humiliati à God; a people formerly exalted in God's favour above all other in the world, indeed they were his only by Way of eminency and distinction, His people; but now not only degraded from that dignity,
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and cast downe from heaven unto the earth the beauty of Israel, and remembred not his footstoole in the day of his anger! Lam. 2.1. All the Chronicles in the world cannot match the sad downefall of this People.
and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! Lam. 2.1. All the Chronicles in the world cannot match the sad downfall of this People.
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Peceatum humiliaverat, sinne had taken off their Crowne from their heades and deprived them of their exellency they were humiliati, but not humiles, ipsi se non humiliaverunt they did not humble themselves, 'tis an active humiliation the neglect whereof is upbraided here unto them,
Peccatum humiliaverat, sin had taken off their Crown from their Heads and deprived them of their excellency they were Humiliati, but not Humiles, ipsi se non humiliaverunt they did not humble themselves, it's an active humiliation the neglect whereof is upbraided Here unto them,
This active humiliation, or selfe humbling, implies 3 things, 1. A sense both of sinne and the punishment, a tendernesse of heart oppos'd to that the Greekes call NONLATINALPHABET, in Tertullians language Duricordia, the hardnesse and unmalleablenesse of heart, uncapable of any horror of sinne or impressions of wrath, that NONLATINALPHABET or indolentia, stupidity,
This active humiliation, or self humbling, Implies 3 things, 1. A sense both of sin and the punishment, a tenderness of heart opposed to that the Greeks call, in Tertullia's language Duricordia, the hardness and unmalleablenesse of heart, uncapable of any horror of sin or impressions of wrath, that or Indolence, stupidity,
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yet we feele it not, a despising of Chastisement, a not laying to heart of our owne wayes and of Gods, our sinnes and his judgements, a stupidity frequently charg'd against this people;
yet we feel it not, a despising of Chastisement, a not laying to heart of our own ways and of God's, our Sins and his Judgments, a stupidity frequently charged against this people;
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one place only I shall mention, it comes home to our present case, Esa. 42.24, 25. Who gave Iacob to the spoile, and Israel to the Robbers? did not the Lord? he against whom we have sinned? for they would not walke in his wayes,
one place only I shall mention, it comes home to our present case, Isaiah 42.24, 25. Who gave Iacob to the spoil, and Israel to the Robbers? did not the Lord? he against whom we have sinned? for they would not walk in his ways,
and the pressure of the sorest Judgments, and yet to remaine insensible of either, not to lay them to heart. 2ly. Contrition, Tremelius and some others render it nondum attriti, and upon our owne Margent, according to the Originall, we have contrite for humbled in the Text, They are not contrite even unto this day.
and the pressure of the Sorest Judgments, and yet to remain insensible of either, not to lay them to heart. 2ly. Contrition, Tremelius and Some Others render it Nondum attriti, and upon our own Margin, according to the Original, we have contrite for humbled in the Text, They Are not contrite even unto this day.
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The heart is then humbled when it is broken in peices, hence those two phrases are joined together in Scripture, Psal. 51.17. The Sacrifices of God are a broken spirit, a contrite and broken heart [ cor contritum & humiliatum ] O Lord thou wilt not despise.
The heart is then humbled when it is broken in Pieces, hence those two phrases Are joined together in Scripture, Psalm 51.17. The Sacrifices of God Are a broken Spirit, a contrite and broken heart [ cor contritum & humiliatum ] Oh Lord thou wilt not despise.
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a rending of the heart, in Ioeumll's; a being in bitternesse, in Zecharie's; Afflicting of the soule, in Moses; Confusion of face, in Daniel's; a laying of the mouth in the dust, in Ieremie's; it is called Compunction, or the pricking of the heart,
a rending of the heart, in Ioeumll's; a being in bitterness, in Zecharie's; Afflicting of the soul, in Moses; Confusion of face, in Daniel's; a laying of the Mouth in the dust, in Jeremy's; it is called Compunction, or the pricking of the heart,
When the inward greife of the heart doth expresse it selfe outwardly in sighes and teares, the affliction of the soule in that of the body by those NONLATINALPHABET,
When the inward grief of the heart does express it self outwardly in sighs and tears, the affliction of the soul in that of the body by those,
as in which we may read, both our duty and hopes in this our present distresse,) The Lord having there mustered before the Children of Israel a whole Army of plagues, which he threatens to let in upon them in case of disobedience,
as in which we may read, both our duty and hope's in this our present distress,) The Lord having there mustered before the Children of Israel a Whole Army of plagues, which he threatens to let in upon them in case of disobedience,
and from time to time to recruit against them with the vast accession of new and seven times greater calamities in case of Rebellion, opens a doore of hope unto them,
and from time to time to recruit against them with the vast accession of new and seven times greater calamities in case of Rebellion, Opens a door of hope unto them,
Then I will remember my Covenant, and I will remember their Land. An humbled spirit is most severe to it selfe, translates not the fault upon others, much lesse chargeth God with severity.
Then I will Remember my Covenant, and I will Remember their Land. an humbled Spirit is most severe to it self, translates not the fault upon Others, much less charges God with severity.
It is the Lords mercy that we are not consumed, Lam 3.22. & 29. I was dumbe and opened not my mouth, because thou Lord didst it, saith David, Psal. 39.9.
It is the lords mercy that we Are not consumed, Lamb 3.22. & 29. I was dumb and opened not my Mouth, Because thou Lord didst it, Says David, Psalm 39.9.
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Rehoboam his Princes and people humbling themselves, though God threaten to leave them in the hand of the Egyptians (now come up with a great Army against them) yet acknowledge The Lord is righteous, 2 Chron. 12. O. O Lord to us belongs confusion of face, to our Kings, to our Princes,
Rehoboam his Princes and people humbling themselves, though God threaten to leave them in the hand of the egyptians (now come up with a great Army against them) yet acknowledge The Lord is righteous, 2 Chronicles 12. O. Oh Lord to us belongs confusion of face, to our Kings, to our Princes,
and to our Fathers, because we have sinned against thee, [ was the confession of Daniel setting his face to seeke God by prayer and supplication with fasting,
and to our Father's, Because we have sinned against thee, [ was the Confessi of daniel setting his face to seek God by prayer and supplication with fasting,
and sackcloath, and ashes, ] but to our God belong mercies, and forgivenesses, though we have rebelled against him, Dan. 9.8.9. I will beare the indignation of the Lord, (saith the Church in Micah, ) because I have sinned against him, Mic. 7.9.
and Sackcloth, and Ashes, ] but to our God belong Mercies, and Forgivenesses, though we have rebelled against him, Dan. 9.8.9. I will bear the Indignation of the Lord, (Says the Church in micah,) Because I have sinned against him, Mic. 7.9.
this may seeme hard, 'tis possible in the Courts of men the innocent may suffer, no injustice possible from the Court of heaven, It is the rule of that Court, no relaxation,
this may seem hard, it's possible in the Courts of men the innocent may suffer, no injustice possible from the Court of heaven, It is the Rule of that Court, no relaxation,
Psal. 51.3, 4. The Lamenting Prophet in that Sea of wrath let in upon Iudah, gives God the glory of his justice. Lam. 1.18. The Lord is righteous, for I have rebelled against his commandement.
Psalm 51.3, 4. The Lamenting Prophet in that Sea of wrath let in upon Iudah, gives God the glory of his Justice. Lam. 1.18. The Lord is righteous, for I have rebelled against his Commandment.
It is the Lord saith Eli, let him do what seemeth him good. 1 Sam. 3.18. This acceptance of their punishment was imported in the posture of the penitents standing before the Lord. It is storied of Mauritius the Emperour, that when his children were murdered before his eyes (as once were Zedekiahs before his) and himselfe after received the sentence of death, he cryed out Iustus es Domine, & rectum judicium tuum.
It is the Lord Says Eli, let him do what seems him good. 1 Sam. 3.18. This acceptance of their punishment was imported in the posture of the penitents standing before the Lord. It is storied of Mauritius the Emperor, that when his children were murdered before his eyes (as once were Zedekiah's before his) and himself After received the sentence of death, he cried out Justus es Domine, & rectum judicium tuum.
The first immediately upon their Commission, this indeed is NONLATINALPHABET the best opportunity, repentance in the Fathers language is, NONLATINALPHABET, the great medicine to salvation, and we know that a Soveraigne remedie will speed the cure,
The First immediately upon their Commission, this indeed is the best opportunity, Repentance in the Father's language is,, the great medicine to salvation, and we know that a Sovereign remedy will speed the cure,
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when they shall come as twinnes into the world, sinne the first borne shall be destroyed like those of the Egyptians, and the elder not only serve the younger but as Josephs brethren,
when they shall come as twins into the world, sin the First born shall be destroyed like those of the egyptians, and the elder not only serve the younger but as Josephs brothers,
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Alexander being askt how he made himselfe master of Greece returned answere NONLATINALPHABET, by making no delay; should we put the same question to David, and demand how he obteined pardon for his sinne in numbring the people, he would make us the like answere, by not deferring to humble himselfe, no sooner was the fact done but his heart smote him. 2 Sam. 24.10. This was Saint Peters season after the abnegation of his Master and perjury.
Alexander being asked how he made himself master of Greece returned answer, by making no Delay; should we put the same question to David, and demand how he obtained pardon for his sin in numbering the people, he would make us the like answer, by not deferring to humble himself, no sooner was the fact done but his heart smote him. 2 Sam. 24.10. This was Saint Peter's season After the abnegation of his Master and perjury.
The Cocke crew, Iesus look't backe, and Peter immediately went forth and wept bitterly Matt. 26.75. NONLATINALPHABET, the same night was conscious both to his sinne and repentance, his wound and his cure.
The Cock crew, Iesus looked back, and Peter immediately went forth and wept bitterly Matt. 26.75., the same night was conscious both to his sin and Repentance, his wound and his cure.
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when the soule comes to see its guilt and is affraid of Gods judgements, and therefore makes hast to agree with God offended while he is in the way, and to stop the Decree of wrath before it come forth, this opportunity deserves it's praise,
when the soul comes to see its guilt and is afraid of God's Judgments, and Therefore makes haste to agree with God offended while he is in the Way, and to stop the decree of wrath before it come forth, this opportunity deserves it's praise,
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but (as 'tis said of some of Davids worthies) in the second place. That person under the Iudiciall Law, that being guilty of man slaughter recovered the City of refuge, before he was overtaken by the avengers of bloud, saved his life,
but (as it's said of Some of Davids worthies) in the second place. That person under the Judicial Law, that being guilty of man slaughter recovered the city of refuge, before he was overtaken by the avengers of blood, saved his life,
so shall that man that nation theirs, who understanding themselves in danger of Gods wrath by reason of sinne shall fly to the throne of grace and by unfained contrition lay hold upon the hornes of the Altar,
so shall that man that Nation theirs, who understanding themselves in danger of God's wrath by reason of sin shall fly to the throne of grace and by unfeigned contrition lay hold upon the horns of the Altar,
because thine heart was tender and thou hast humbled thy selfe before the Lord, when thou heard'st that I spake against this place and against the Inhabitants thereof, that they should become a desolation and a curse,
Because thine heart was tender and thou hast humbled thy self before the Lord, when thou heardest that I spoke against this place and against the Inhabitants thereof, that they should become a desolation and a curse,
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when his chaines were upon him then he sought the Lord and humbled himselfe greatly. 2 Chro. 33.11. A prudent man foreseeth the evill and hideth himselfe. Prov. 22.3. Sees the Calamity in it's commination and prevents it in the threatning;
when his chains were upon him then he sought the Lord and humbled himself greatly. 2 Chro 33.11. A prudent man Foreseeth the evil and Hideth himself. Curae 22.3. Sees the Calamity in it's commination and prevents it in the threatening;
NONLATINALPHABET, a foole will be instructed while the rod is upon his backe; children when they smart will cry and begge, and promise never to do so againe.
, a fool will be instructed while the rod is upon his back; children when they smart will cry and beg, and promise never to do so again.
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and all are in danger, will not every one be affraid? If the Lion roare, will not the beast tremble, much more when he shall come and seize upon his prey? Is it not time for the whole Towne to come in when their houses are on fire, with water to quench it? It was high time for Aaron to stand in the gapp when the Plague had made a breach upon the People.
and all Are in danger, will not every one be afraid? If the lion roar, will not the beast tremble, much more when he shall come and seize upon his prey? Is it not time for the Whole Town to come in when their houses Are on fire, with water to quench it? It was high time for Aaron to stand in the gap when the Plague had made a breach upon the People.
Such cases as this admit no delayes, as Messadamus was wont to say of himselfe, Know no to morrow: a little neglect here may undoe a Kingdome, NONLATINALPHABET, serious things to morrow, cost him deere that spake it, both his life and Thebes. In such times as these, who knowes what a day, some few houres may bring forth? Sodom and those sister Cities had a faire morne, the Sun rose gloriously,
Such cases as this admit no delays, as Messadamus was wont to say of himself, Know not to morrow: a little neglect Here may undo a Kingdom,, serious things to morrow, cost him deer that spoke it, both his life and Thebes. In such times as these, who knows what a day, Some few hours may bring forth? Sodom and those sister Cities had a fair morn, the Sun rose gloriously,
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the first day his Tents were all spread with white, a colour of Clemency, importing to them that if they would presently surrender they should be receiv'd into Mercy;
the First day his Tents were all spread with white, a colour of Clemency, importing to them that if they would presently surrender they should be received into Mercy;
if notwithstanding this tender, they should yet stand out against him the next day his Pavilion was cloth'd with red, a colour of bloud, to give them to understand his severity;
if notwithstanding this tender, they should yet stand out against him the next day his Pavilion was clothed with read, a colour of blood, to give them to understand his severity;
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If neither of these two prevailed for a surrender, the third day the same Tents were all hung with blacke, to let them know that now all overtures of mercy were past,
If neither of these two prevailed for a surrender, the third day the same Tents were all hung with black, to let them know that now all overtures of mercy were passed,
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Such a course it is that God holds with a sinfull people, according to the rule he himselfe gave unto the Jewes in their warres Deut. 20.10. He first proclaimes peace, holds out the white Flagg, summons them to repentance by the tenders of mercy;
Such a course it is that God holds with a sinful people, according to the Rule he himself gave unto the Jews in their wars Deuteronomy 20.10. He First proclaims peace, holds out the white Flag, summons them to Repentance by the tenders of mercy;
Go, saith the Lord, and proclaim these words towards the North and say; Returne, O backsliding Israel, and I will not cause mine anger to fall upon you;
Go, Says the Lord, and proclaim these words towards the North and say; Return, Oh backsliding Israel, and I will not cause mine anger to fallen upon you;
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if a Nation remaine deafe at the thunder of Gods loud voice, this obstinacy obstructes all the doores of hope, all the passages of mercy, God hangs out against them the blacke Ensigne of desolation.
if a nation remain deaf At the thunder of God's loud voice, this obstinacy obstructes all the doors of hope, all the passages of mercy, God hangs out against them the black Ensign of desolation.
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further then which it could hardly goe; that notwithstanding the variety and extremity of the greatest Iudgements upon them they relented not, nor returned unto God;
further then which it could hardly go; that notwithstanding the variety and extremity of the greatest Judgments upon them they relented not, nor returned unto God;
it is the burden of every charge by a patheticall scheme which the Rhetoricians call Epistrophe or conversion, there five times repeated, Yet have they not returned unto me, saith the Lord:
it is the burden of every charge by a pathetical scheme which the Rhetoricians call Epistrophe or conversion, there five times repeated, Yet have they not returned unto me, Says the Lord:
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O Lord are not thine eyes upon the truth? thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction, they have made their faces harder then a rocke, they have refused to returne, Jer. 5.3. It followeth at the seaventh verse.
Oh Lord Are not thine eyes upon the truth? thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction, they have made their faces harder then a rock, they have refused to return, Jer. 5.3. It follows At the Seventh verse.
The Psalmist mentions it as the greatest aggravation of the Israelites Rebellion against God, that they sinned yet more, by provoking the most High in the wildernesse, a place wherein God had given them so many ocular demonstrations of his indignation against their Rebellion, Psal. 78.17.
The Psalmist mentions it as the greatest aggravation of the Israelites Rebellion against God, that they sinned yet more, by provoking the most High in the Wilderness, a place wherein God had given them so many ocular demonstrations of his Indignation against their Rebellion, Psalm 78.17.
yet for all this they sinned still, vers. 31, 32. There is onely one place more I shall minde you of, I beseech you to lay it to heart, I almost tremble to recite it,
yet for all this they sinned still, vers. 31, 32. There is only one place more I shall mind you of, I beseech you to lay it to heart, I almost tremble to recite it,
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because I greatly feare, and I am perswaded, your owne hearts will beare me witnesse this day, that the guilt of that sinne lyes heavy upon the most of us: the place is Isa. 22.12. and some verses following.
Because I greatly Fear, and I am persuaded, your own hearts will bear me witness this day, that the guilt of that sin lies heavy upon the most of us: the place is Isaiah 22.12. and Some Verses following.
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In that day (viz. a day of trouble and treading downe, and perplexity by the Lord of Hosts, as 'tis called vers. 5.) did the Lord of Hosts call to weeping,
In that day (viz. a day of trouble and treading down, and perplexity by the Lord of Hosts, as it's called vers. 5.) did the Lord of Hosts call to weeping,
and to mourning, and to baldnesse, and to girding with sackcloath, and behold joy and gladnesse, slaying Oxen and killing Sheepe, eating flesh an drinking wine;
and to mourning, and to baldness, and to girding with Sackcloth, and behold joy and gladness, slaying Oxen and killing Sheep, eating Flesh an drinking wine;
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and declares himself manifestly from heaven against them, is the signe of a Pharaoh's heart, and of that people that God will drowne in the red Sea of his wrath.
and declares himself manifestly from heaven against them, is the Signen of a Pharaoh's heart, and of that people that God will drown in the read Sea of his wrath.
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Therefore the Lord will cut off from Israel head and taile branch and rush in one day, Isa. 9.13, 14. This is a Nation that obeyeth not the voice of the Lord their God,
Therefore the Lord will Cut off from Israel head and tail branch and rush in one day, Isaiah 9.13, 14. This is a nation that Obeyeth not the voice of the Lord their God,
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Jer. 7.28, 29. A Father that after all gentle wayes frequently tried without successe, at last finds his child obstinate under the rod, gives him over as a lost child.
Jer. 7.28, 29. A Father that After all gentle ways frequently tried without success, At last finds his child obstinate under the rod, gives him over as a lost child.
A Chirurgion that after all corrosions and lancings and mutilation of joints, finds the Gangrene to spread further into the body, lookes upon his patient, as hopelesse of Cure.
A Chirurgeon that After all corrosions and lancings and mutilation of Joints, finds the Gangrene to spread further into the body, looks upon his patient, as hopeless of Cure.
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as if he had said, Oh all ye that passe by, did ye ever heare of such a man as this? did ye ever read of one whom the sense of judgements embitter'd into the height of impiety? why this is the man. This is that King Ahaz.
as if he had said, O all you that pass by, did you ever hear of such a man as this? did you ever read of one whom the sense of Judgments embittered into the height of impiety? why this is the man. This is that King Ahaz.
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These severer remedies are the last course God takes, if that faile, Conclamatum est, the case is desperate, you may write upon their Gates, THE LORD HAVE MERCY UPON THEM.
These severer remedies Are the last course God Takes, if that fail, conclamatum est, the case is desperate, you may write upon their Gates, THE LORD HAVE MERCY UPON THEM.
and the shall returne even to the Lord, and he shall be intreated of them, and he shall heale them. Isa. 19.22. Gods Rod (as 'tis said of Achilles speare) hath a vertue to heale those wounds it makes.
and the shall return even to the Lord, and he shall be entreated of them, and he shall heal them. Isaiah 19.22. God's Rod (as it's said of Achilles spear) hath a virtue to heal those wounds it makes.
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This one would thinke a strange course, to make whole by dashing in peices, to bring things into order by confusion, to reconcile by dissention, to raise up the happinesse of a people upon the foundation of a civill Warre.
This one would think a strange course, to make Whole by dashing in Pieces, to bring things into order by confusion, to reconcile by dissension, to raise up the happiness of a people upon the Foundation of a civil War.
if this way succed not we may conclude then that their wound is greivous and their bruise incurable, Ier 30.12. The Scripture sets forth this Method of Gods dealing with Nations under the type of sundry most expressive Metaphors; Hos. 6.4.5.
if this Way succeed not we may conclude then that their wound is grievous and their bruise incurable, Jeremiah 30.12. The Scripture sets forth this Method of God's dealing with nations under the type of sundry most expressive Metaphors; Hos. 6.4.5.
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yea moreover, and thy Iudgements have beene like the light that goeth forth. Thou Lord hast made knowne thy displeasure against them in the sight of the Nations;
yea moreover, and thy Judgments have been like the Light that Goes forth. Thou Lord hast made known thy displeasure against them in the sighed of the nations;
but they like men have transgressed, they have dealt treacherously against me ▪ God having ran his whole course with them, seemes not now as it were to know what further to doe.
but they like men have transgressed, they have dealt treacherously against me ▪ God having ran his Whole course with them, seems not now as it were to know what further to do.
O Ephraim what shall I doe unto thee? O Judah what shall I do unto thee? The Lord in Ezek. 24.3. sets forth the desperate filthinesse of Ierusalem by a pot whose scum could not be consumed;
Oh Ephraim what shall I do unto thee? O Judah what shall I do unto thee? The Lord in Ezekiel 24.3. sets forth the desperate filthiness of Ierusalem by a pot whose scum could not be consumed;
and then to set the pot thus empty upon it, that the brasse might be hot and burne, that the filthinesse might be molten in it and the scumme consumed;
and then to Set the pot thus empty upon it, that the brass might be hight and burn, that the filthiness might be melted in it and the scum consumed;
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The Prophet Jeremy yet further illustrates the desperate estate of that people whom the extremity of distresse cannot reclaime from their wickednesse by a most apposite similitude taken from the Refiners, who by melting their mettall in the fire make a seperation of the good mettall from the drosse. Jer. 9.7.
The Prophet Jeremiah yet further illustrates the desperate estate of that people whom the extremity of distress cannot reclaim from their wickedness by a most apposite similitude taken from the Refiners, who by melting their mettle in the fire make a separation of the good mettle from the dross. Jer. 9.7.
Now with how great labour and exactnesse God performes this triall, the Prophet expresseth Jer. 6.28, 29. where he brings in God complaining against Iudah. They are greivous revolters walking with slanders, they are brasse and Iron, they are all corrupters, the bellowes are burnt, the lead is consumed of the fire, the founder melteth in vaine,
Now with how great labour and exactness God performs this trial, the Prophet Expresses Jer. 6.28, 29. where he brings in God complaining against Iudah. They Are grievous revolters walking with slanders, they Are brass and Iron, they Are all corrupters, the bellows Are burned, the led is consumed of the fire, the founder melts in vain,
Their iniquity is so incorporated that though the bellowes be burnt, (i.e.) the voyce of the rod as well as the Prophet made hoarse and quite spent with crying unto them to humble themselves, the lead used for the separation of the drosse from the better mettall was all wasted in the fire,
Their iniquity is so incorporated that though the bellows be burned, (i.e.) the voice of the rod as well as the Prophet made hoarse and quite spent with crying unto them to humble themselves, the led used for the separation of the dross from the better mettle was all wasted in the fire,
and say in the times of distresse. It was a fearefull visitation which God threatens Iudah with. Ier. 8.3. where the prophet tells them, that so great should their calamity be, that Death should be chosen rather then life.
and say in the times of distress. It was a fearful Visitation which God threatens Iudah with. Jeremiah 8.3. where the Prophet tells them, that so great should their calamity be, that Death should be chosen rather then life.
I hearkened and heard, but they spake not aright, no man repented him of the evell, saying, what have I done? They spake happily much, (as God helpe us too many now) but they spake not as they should;
I harkened and herd, but they spoke not aright, no man repented him of the evil, saying, what have I done? They spoke happily much, (as God help us too many now) but they spoke not as they should;
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they spake not aright, for they repented not of their wickednesse, no man sayd, what have I done? What a paucity is there in the world who in times of distresse speake that which God expects and desires to heare? amongst all the talke of the times how rare is that of repentance, the erre of teares,
they spoke not aright, for they repented not of their wickedness, no man said, what have I done? What a paucity is there in the world who in times of distress speak that which God expects and Desires to hear? among all the talk of the times how rare is that of Repentance, the err of tears,
and the voyce of weeping, those sighes and groanes which the penitent soule sends up to heaven as Ambassadours to the throne of grace for mercy? How few such speakers as the Prophet Malachi mentions? Then they that feared the Lord spake often one to another,
and the voice of weeping, those sighs and groans which the penitent soul sends up to heaven as ambassadors to the throne of grace for mercy? How few such Speakers as the Prophet Malachi mentions? Then they that feared the Lord spoke often one to Another,
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before whom all things are naked, that knowes the secrets of all hearts, is present amongst us at this time in the midst of the Temple, and sees with what devotion or with what want of it we stand in his Courts, he takes notice how the pulse of every one of our hearts beats, there's never a thought which he marks not, never a sigh fetcht in private but he sets down in his book, never a tear shed in our Closets that he saves not in his bottle;
before whom all things Are naked, that knows the secrets of all hearts, is present among us At this time in the midst of the Temple, and sees with what devotion or with what want of it we stand in his Courts, he Takes notice how the pulse of every one of our hearts beats, there's never a Thought which he marks not, never a sighs fetched in private but he sets down in his book, never a tear shed in our Closets that he saves not in his Bottle;
There's never a person carowsing at the Taverne, nor swearing in the streets, no Zimri and Cosby acting their Lusts, none idle or happly worse imployed in the house,
There's never a person carousing At the Tavern, nor swearing in the streets, no Zimri and Cosby acting their Lustiest, none idle or haply Worse employed in the house,
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Never a sinne this day committed but he seales up in his bagge, the sinnes that at other times might be mitigated by an excuse, committed on this day grow into a presumption beyond an Apology, God writes them in Capitall Letters with a pen of a Diamond;
Never a sin this day committed but he Seals up in his bag, the Sins that At other times might be mitigated by an excuse, committed on this day grow into a presumption beyond an Apology, God writes them in Capital Letters with a pen of a Diamond;
he doth at all times abhorre a proud and unhumbled soule, such a one this day is an abomination, the soule that is not afflicted at such times as this, shall be cut off from the people; a contrite and broken heart is the onely sacrifice that can propitiate him in this day of attonement. If we consult the sacred Records, we shall not find a more perfect Register of any thing then of such, both persons,
he does At all times abhor a proud and unhumbled soul, such a one this day is an abomination, the soul that is not afflicted At such times as this, shall be Cut off from the people; a contrite and broken heart is the only sacrifice that can propitiate him in this day of atonement. If we consult the sacred Records, we shall not find a more perfect Register of any thing then of such, both Persons,
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and People, as humbled themselves under Gods mighty hand stretcht our in Judgement against them, and of such as at these times remained obstinate and impenitent;
and People, as humbled themselves under God's mighty hand stretched our in Judgement against them, and of such as At these times remained obstinate and impenitent;
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Notwithstanding Hezekiah humbled himselfe for the pride of his heart (both he and the Inhabitants of Jerusalem:) so that the wrath of the Lord came not upon them in the dayes of Hezekiah.
Notwithstanding Hezekiah humbled himself for the pride of his heart (both he and the Inhabitants of Jerusalem:) so that the wrath of the Lord Come not upon them in the days of Hezekiah.
and how vanquish't, by the King of Assyria, he was carryed away captive in fetters to Babylon, and there when he was in affliction how he besought the Lord his God,
and how vanquished, by the King of Assyria, he was carried away captive in fetters to Babylon, and there when he was in affliction how he besought the Lord his God,
and humbled himselfe greatly. On the other side it stands as a perpetuall blot upon the name of Amon the sonne of Manasseh, that though he had sinned as his Father had done, yet he humbled not himselfe,
and humbled himself greatly. On the other side it Stands as a perpetual blot upon the name of Amon the son of Manasses, that though he had sinned as his Father had done, yet he humbled not himself,
and our fortifications at home, like those in Isai. 22.8. that in that day did looke unto the Armories, made up their breaches, drew in their waters, broke downe their houses to fortifie the wall, inlarged their trenches and let in the poole;
and our fortifications At home, like those in Isaiah 22.8. that in that day did look unto the Armories, made up their Breaches, drew in their waters, broke down their houses to fortify the wall, enlarged their Trenches and let in the pool;
and these things are not to be neglected, but here was their fault, and I feare ours, they looked not to the maker thereof, they had no respect unto God, no care by the humiliation of themselves in weeping and mourning, (a duty which the Lord of Hosts called for at their hands at that time,
and these things Are not to be neglected, but Here was their fault, and I Fear ours, they looked not to the maker thereof, they had no respect unto God, no care by the humiliation of themselves in weeping and mourning, (a duty which the Lord of Hosts called for At their hands At that time,
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They fought from heaven, the starres in their courses fought against Sisera. The river Kishon swept them away, even that ancient River, the River Kishon.
They fought from heaven, the Stars in their courses fought against Sisera. The river Kishon swept them away, even that ancient River, the River Kishon.
Halfe a Regiment with Gideon, when God goes Generall with them into the field, shall be more then enough to discomfit the whole host of Midian. he can strike the besiegers with a Panicke feare,
Half a Regiment with gideon, when God Goes General with them into the field, shall be more then enough to discomfit the Whole host of Midian. he can strike the besiegers with a Panic Fear,
NONLATINALPHABET was a voice heard from heaven by the Tyrant Phocas, who thought after all his villanie to preserve himselfe by the impregnablenesse of the place;
was a voice herd from heaven by the Tyrant Phocas, who Thought After all his villainy to preserve himself by the impregnableness of the place;
I read of a people that, when Alexander sent unto them to know what it was they most feared; (he supposed they would have said himselfe.) but they answered, that they were most affraid lest heaven should fall upon them:
I read of a people that, when Alexander sent unto them to know what it was they most feared; (he supposed they would have said himself.) but they answered, that they were most afraid lest heaven should fallen upon them:
Non potest orbis cadere, quē lacrymae sustentant, saith S. Austin; the teares of contrition they are the Pillars of a Kingdome, the props that sustaine and beare up the world that it doth not fall into it's primitive confusion, Humiliation is that sure Anchor of hope which hath saved the Church,
Non potest Orbis Cadere, quē lacrymae sustentant, Says S. Austin; the tears of contrition they Are the Pillars of a Kingdom, the props that sustain and bear up the world that it does not fallen into it's primitive confusion, Humiliation is that sure Anchor of hope which hath saved the Church,
God hath obtained his end when he sees us prostrate upon the ground, and yeelding our selves, his indignation doth not fall so low, he cannot exercise vengeance upon them who revenge sinne upon themselves,
God hath obtained his end when he sees us prostrate upon the ground, and yielding our selves, his Indignation does not fallen so low, he cannot exercise vengeance upon them who revenge sin upon themselves,
I will heare from heaven and have mercy, I will pardon their sinne, and heale their Land. 1 Chron. 7.14. We have an exellent example to this purpose in the 10th of Judges. The children of Israel fell from the service of God to the service of Idols, God sells them that will not serve him to be slaves to their enemies, who vex and oppresse them full 18 yeares, (a long bondage,) this the condition of the people on the the other side of Iordan; and 'tis like to be as bad with those on this side the river;
I will hear from heaven and have mercy, I will pardon their sin, and heal their Land. 1 Chronicles 7.14. We have an excellent Exampl to this purpose in the 10th of Judges. The children of Israel fell from the service of God to the service of Idols, God sells them that will not serve him to be slaves to their enemies, who vex and oppress them full 18 Years, (a long bondage,) this the condition of the people on thee the other side of Iordan; and it's like to be as bad with those on this side the river;
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The People in distresse fly to God for assistance, and receive a cold answer from him, such as might have discouraged them from all hopes of deliverance;
The People in distress fly to God for assistance, and receive a cold answer from him, such as might have discouraged them from all hope's of deliverance;
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for first he upbraids them, with those many deliverances he had wrought for them already. Did not I deliver you out of the hand of the Aegyptians, and the Amorites,
for First he upbraids them, with those many Deliverances he had wrought for them already. Did not I deliver you out of the hand of the egyptians, and the amorites,
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when Gods hand is stretch't out in wrath against them, should humble themselves, if we doe but consider how glorious and dreadfull that God is whose hand is exalted in Judgment,
when God's hand is stretched out in wrath against them, should humble themselves, if we do but Consider how glorious and dreadful that God is whose hand is exalted in Judgement,
and then too dazelled with admiration, cry Holy, Holy, Holy, Lord God of Hosts, the whole earth is full of his glory. Isa. 6.3. Never yet had mortall man, even the most innocent, any glympse of that glory, but did presently humble and abhorre himselfe.
and then too dazzled with admiration, cry Holy, Holy, Holy, Lord God of Hosts, the Whole earth is full of his glory. Isaiah 6.3. Never yet had Mortal man, even the most innocent, any glimpse of that glory, but did presently humble and abhor himself.
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Much more cause then have a sinfull people to be abased, to be astonish't, and to tremble, to meet him in the way of his judgements, the infinite depth of whose wrath no created understanding is able to fathom.
Much more cause then have a sinful people to be abased, to be astonished, and to tremble, to meet him in the Way of his Judgments, the infinite depth of whose wrath no created understanding is able to fathom.
The wrath of a King, saith Solomon, is as the roareing of a Lion, when the Lion roares who will not tremble? Yea but this is the wrath of a God, this speakes an immensity, an infinitenesse, we cannot conceive.
The wrath of a King, Says Solomon, is as the roaring of a lion, when the lion roars who will not tremble? Yea but this is the wrath of a God, this speaks an immensity, an infiniteness, we cannot conceive.
The earth shooke and trembled, the foundations of heaven moved, because he was wroth, 2 Sam. 22.8. and shall poore man that is crushed before the moth be able to oppose himselfe against it? Can thine heart endure, or thine hands he strong in the day, that I shall deale with thee? EZek. 22.14. Hast thou a hand to resist it, or an heart to beare it? one drop of that wrath falling upon them, will turne the sunne into darkenesse, and the moone into blood, and make the starres drop downe from heaven;
The earth shook and trembled, the foundations of heaven moved, Because he was wroth, 2 Sam. 22.8. and shall poor man that is crushed before the moth be able to oppose himself against it? Can thine heart endure, or thine hands he strong in the day, that I shall deal with thee? Ezekiel. 22.14. Hast thou a hand to resist it, or an heart to bear it? one drop of that wrath falling upon them, will turn the sun into darkness, and the moon into blood, and make the Stars drop down from heaven;
and burne downe to the bottom of Hell. Lord, who knowes the power of thy wrath? For according to thy feare, so is thy wrath. saith Moses Psal. 90.11. Melancholy apprehensions will fancy strange feares, but imagination it selfe falls infinitely short of the power of Gods wrath.
and burn down to the bottom of Hell. Lord, who knows the power of thy wrath? For according to thy Fear, so is thy wrath. Says Moses Psalm 90.11. Melancholy apprehensions will fancy strange fears, but imagination it self falls infinitely short of the power of God's wrath.
but pray downe this wrath upon your selves, by those fearefull imprecations God damne me, and The Divell take me. Little do these poore soules thinke what it is to be damned. Who can dwell with devoureing fire? who can dwell with everlasting burnings? And yet this they must, upon whom God shewes forth the power of his wrath in their damnation:
but pray down this wrath upon your selves, by those fearful imprecations God damn me, and The devil take me. Little do these poor Souls think what it is to be damned. Who can dwell with devoureing fire? who can dwell with everlasting burnings? And yet this they must, upon whom God shows forth the power of his wrath in their damnation:
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this is a Lamentation, and should be for a Lamentation. we read in the 21. of Iudges, that when by the sword of Civill warre, the Tribe of Benjamin was cut off and destroyed, that the other Tribes came to the House of God,
this is a Lamentation, and should be for a Lamentation. we read in the 21. of Judges, that when by the sword of Civil war, the Tribe of Benjamin was Cut off and destroyed, that the other Tribes Come to the House of God,
O Lord God of Israel, why is this come to passe in Israel, that there should be this day one Tribe lacking in Israel? and the children of Israel, (saith the Text,) repented them for Benjamin their brother,
O Lord God of Israel, why is this come to pass in Israel, that there should be this day one Tribe lacking in Israel? and the children of Israel, (Says the Text,) repented them for Benjamin their brother,
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and what cause of mourning have we for this Nation, wherein I will not say one Tribe is cut off already, but many of the heades and chosen men of every Tribe:
and what cause of mourning have we for this nation, wherein I will not say one Tribe is Cut off already, but many of the Heads and chosen men of every Tribe:
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and the whole remnant of this once populous flourishing Kingdome is ready to be destroyed by the bloody sword of an intestine dissention, while we like those earth-borne Thebans, or cursed Cananites, help to kill and destroy each other? When Ziglag was burnt with fire, at the very sight of it David and his men wept so much that they could weepe no more. 1 Sam. 30.3.
and the Whole remnant of this once populous flourishing Kingdom is ready to be destroyed by the bloody sword of an intestine dissension, while we like those earthborn Thebans, or cursed Canaanites, help to kill and destroy each other? When Ziklag was burned with fire, At the very sighed of it David and his men wept so much that they could weep no more. 1 Sam. 30.3.
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what greater reason have we to weepe at the sight of the generall conflagration of our owne Country? Were there nothing to be lamented by us in this day of our Fast,
what greater reason have we to weep At the sighed of the general conflagration of our own Country? Were there nothing to be lamented by us in this day of our Fast,
but all the abundance and delightes and glory of your peace perished? What cause have we (I say) not only with good Nehemiah to have our countenances sad, and to sit downe and weepe,
but all the abundance and delights and glory of your peace perished? What cause have we (I say) not only with good Nehemiah to have our countenances sad, and to fit down and weep,
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and mourne, and fast and pray before the God of heaven, but to wish with Jeremie, O that our heads were waters, and our eyes a fountaine of teares, that we might weepe day and night for the slaine of the daughter of our people.
and mourn, and fast and pray before the God of heaven, but to wish with Jeremiah, Oh that our Heads were waters, and our eyes a fountain of tears, that we might weep day and night for the slain of the daughter of our people.
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Teares were made only for sin, NONLATINALPHABET, &c. God (saith Saint Chrysostome ) hath implanted in us the passion sorrow for no other thing in the world but sinne;
Tears were made only for since,, etc. God (Says Faint Chrysostom) hath implanted in us the passion sorrow for no other thing in the world but sin;
A Pharaoh will cry out of the Plague, and pray for the taking away of the death, repenting Israel prayes for the removall of their sinne. Take away all our iniquity. Hos. 14.2. and indeed all other Calamities to this are in the same Fathers words, but NONLATINALPHABET, bare names of Calamity, NONLATINALPHABET &c. sin is only truly so.
A Pharaoh will cry out of the Plague, and pray for the taking away of the death, repenting Israel prays for the removal of their sin. Take away all our iniquity. Hos. 14.2. and indeed all other Calamities to this Are in the same Father's words, but, bore names of Calamity, etc. since is only truly so.
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Oh, saith Moses, this people have sinned a great sinne, and yet now if thou wilt forgive their sinne &c. Exod 32 31. O my God, saith Ezra in the great distresse of his people, I am ashamed and blush to lift up my face to thee, O my God,
O, Says Moses, this people have sinned a great sin, and yet now if thou wilt forgive their sin etc. Exod 32 31. Oh my God, Says Ezra in the great distress of his people, I am ashamed and blush to lift up my face to thee, Oh my God,
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for our iniquities are increased over our heads, and our trespasse is growne up unto the heavens Ezra 9.6. the same course is held by Nehemiah, and Daniel in their supplication, King David when the destroying Angel is sheathing his sword into Jerusalem, cries out, I have sinned and I have done wickedly 2 Sam. 24.17.
for our iniquities Are increased over our Heads, and our trespass is grown up unto the heavens Ezra 9.6. the same course is held by Nehemiah, and daniel in their supplication, King David when the destroying Angel is sheathing his sword into Jerusalem, cries out, I have sinned and I have done wickedly 2 Sam. 24.17.
And if ever people had cause to be humbled, to have their hearts broken, and their eyes run downe with rivers of waters for their owne sinnes and the sinnes of their Nation,
And if ever people had cause to be humbled, to have their hearts broken, and their eyes run down with Rivers of waters for their own Sins and the Sins of their nation,
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that we should sin our selves into all these miseries that are now upon us; The greatnesse of our present distresse testifies to our faces the greatnesse of our sinnes.
that we should sin our selves into all these misery's that Are now upon us; The greatness of our present distress Testifies to our faces the greatness of our Sins.
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God that never afflicts willingly, and when he doth, punishes citra condignum, lesse then the desert of our sinnes, hath declared unto us the enormity of our sinne by the extremity of our punishment.
God that never afflicts willingly, and when he does, Punishes citra condignum, less then the desert of our Sins, hath declared unto us the enormity of our sin by the extremity of our punishment.
and that is that we still sinne under Judgements, that we have not humbled our selves as yet under Gods mighty hand, that we have contracted the guilt of many new greivous sinnes, even since the time that Gods hand hath beene upon us in so terrible a Judgement.
and that is that we still sin under Judgments, that we have not humbled our selves as yet under God's mighty hand, that we have contracted the guilt of many new grievous Sins, even since the time that God's hand hath been upon us in so terrible a Judgement.
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The Naturalist tells us too that the Adamant is broken with Goats bloud, but neither the bloud of Jesus Christ that scape-Goate, nor that of so many thousands of our brethren that have beene slaine, have melted my heart into teares of Contrition.
The Naturalist tells us too that the Adamant is broken with Goats blood, but neither the blood of jesus christ that scape-Goate, nor that of so many thousands of our brothers that have been slain, have melted my heart into tears of Contrition.
Oh this sets our condition in the very depth of misery, and almost beyond the hopes of recovery, that we sinne still, that we repent not under Judgements. What flouds of teares are sufficient to deplore this impenitency;
O this sets our condition in the very depth of misery, and almost beyond the hope's of recovery, that we sin still, that we Repent not under Judgments. What floods of tears Are sufficient to deplore this impenitency;
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O our God, saith Ezra, what shall we say after all this? for we have forsaken thy Commandements, Ezr. 9.10. This is that which Daniel insisteth upon as the maine aggravation of the sinne of Judah, Dan. 9.12.
O our God, Says Ezra, what shall we say After all this? for we have forsaken thy commandments, Ezra 9.10. This is that which daniel insisteth upon as the main aggravation of the sin of Judah, Dan. 9.12.
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Let us lament that we have not lamented for our sinnes, and say, The Lord pardon our Impenitency, the Lord forgive the sinnes we have committed since the time that his Iudgements have beene upon the Land. Let it be the marke of the beast,
Let us lament that we have not lamented for our Sins, and say, The Lord pardon our Impenitency, the Lord forgive the Sins we have committed since the time that his Judgments have been upon the Land. Let it be the mark of the beast,
and the badge of the Kingdome of Anti-Christ, when the Angell hath poured out the viall of wrath upon them, to gnaw their tongues for paine and blaspheme the God of heaven because of their sores and torments,
and the badge of the Kingdom of Antichrist, when the Angel hath poured out the vial of wrath upon them, to gnaw their tongues for pain and Blaspheme the God of heaven Because of their sores and torments,
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But let us whom God hath yet reprived from the two deaths of warre and sicknesse which have beene so long upon the Kingdome, be on the mountaines like doves of the valleys, every one mourning for his own iniquity. Ezek. 7.16. I have now dispatcht the three questions, and have done with the doctrinall part;
But let us whom God hath yet reprieved from the two death's of war and sickness which have been so long upon the Kingdom, be on the Mountains like Dove of the valleys, every one mourning for his own iniquity. Ezekiel 7.16. I have now dispatched the three questions, and have done with the doctrinal part;
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In the first place, the Text riseth with full force against the most of us, I feare there are very few that can wash our hands of the guilt of this sinne, which stands here charged against the Jewes, They are not humbled even unto this day.
In the First place, the Text Riseth with full force against the most of us, I Fear there Are very few that can wash our hands of the guilt of this sin, which Stands Here charged against the Jews, They Are not humbled even unto this day.
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Yet where are the Jeremie's that mourne, the Daniel's that fast, the Nehemiah's and Ezra'es that pray? the Preists that weepe betweene the Porch and the Altar,
Yet where Are the Jeremy's that mourn, the Daniel's that fast, the Nehemiah's and Ezra'es that pray? the Priests that weep between the Porch and the Altar,
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and say, Spare thy people O Lord? the Moseses that by the humiliation of themselvs labour to stand in the gap? If there be but one house on fire in the Towne, there's a generall cry and running to helpe, every one carryes water to quench it:
and say, Spare thy people Oh Lord? the Moses that by the humiliation of themselves labour to stand in the gap? If there be but one house on fire in the Town, there's a general cry and running to help, every one carries water to quench it:
Now that the whole Kingdome is all on a Flame, and that cryes to every one of us, Water, water; ôh for some such water as the children of Israel poured out before the Lord in Mizpeh, 1 Sam. 7.6. fasting and crying out mightily, we have sinned!
Now that the Whole Kingdom is all on a Flame, and that cries to every one of us, Water, water; ôh for Some such water as the children of Israel poured out before the Lord in Mizpeh, 1 Sam. 7.6. fasting and crying out mightily, we have sinned!
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ôh that every head were full, and every heart a Fountaine of those waters, that we might draw thence to extinguish the devouring fire of Gods wrath; but alas woe is me!
ôh that every head were full, and every heart a Fountain of those waters, that we might draw thence to extinguish the devouring fire of God's wrath; but alas woe is me!
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doe ye not observe a deluge of sinne upon the Kingdome, as well as a floud of wrath, which hath broken downe all the bankes of the feare of God and the reverence of man? Salvian complaines, in lib. 6. of the City Triers, Assiduitas calamitatum illic, augmentum criminum fait, iis ipsis quibus coërcebantur scelera plagis erescebant, ut putares poenam ipsorum criminum quasi matrem esse vitiorum.
do you not observe a deluge of sin upon the Kingdom, as well as a flood of wrath, which hath broken down all the banks of the Fear of God and the Reverence of man? Salvian complains, in lib. 6. of the city Triers, Assiduitas Calamities illic, augmentum crimen fait, iis Ipse quibus coërcebantur scelera plagis erescebant, ut putares poenam Ipsorum crimen quasi matrem esse Vitiorum.
I would our practice did not make it speake English. Could you ever have thought impiety should have risen to so prodigious an height? is there any wickednesse dares not shew it selfe in publicke:
I would our practice did not make it speak English. Could you ever have Thought impiety should have risen to so prodigious an height? is there any wickedness dares not show it self in public:
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all rapine and spoile and violence legitimated under the name of Plundering, the worst kind of Robbery. Oppression and unjust dealing improv'd by all the Art deceit can invent,
all rapine and spoil and violence legitimated under the name of Plundering, the worst kind of Robbery. Oppression and unjust dealing improved by all the Art deceit can invent,
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Heart-burnings and malice in every Towne and village, triumphing even over our common miseries, as if nothing could reconcile us but onely utter ruine and the grave.
Heartburnings and malice in every Town and village, triumphing even over our Common misery's, as if nothing could reconcile us but only utter ruin and the grave.
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Was ever nation more guilty of these two sinnes, then ours of late? nay doe we abate now that God calls us to fasting and sackcloath? Are not our Tables as full as heretofore? if not, are not our Tavernes and Ale-houses so, those NONLATINALPHABET, watry places, where (as Evagrius was wont to say) the Devill most of all delighteth to haunt? It is methinkes a very sad story which Salvian tells us of Carthage, at a time when warre was even at their City Gates.
Was ever Nation more guilty of these two Sins, then ours of late? nay doe we abate now that God calls us to fasting and Sackcloth? are not our Tables as full as heretofore? if not, Are not our Taverns and Alehouses so, those, watery places, where (as Evagrius was wont to say) the devil most of all delights to haunt? It is methinks a very sad story which Salvian tells us of Carthage, At a time when war was even At their city Gates.
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both Captives at the same time, they to the Barbarians, these to their Lusts; these revelling in the City, while they were groaning out their last in the Feild;
both Captives At the same time, they to the Barbarians, these to their Lustiest; these reveling in the city, while they were groaning out their last in the Field;
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Was there ever a greater riot in Cloathes among all sorts of people then now? England as well as Judah may seeme in her pride to justify Sodom: a sinne committed with an high hand as it were in contempt and despight of heaven:
Was there ever a greater riot in Clothes among all sorts of people then now? England as well as Judah may seem in her pride to justify Sodom: a sin committed with an high hand as it were in contempt and despite of heaven:
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Cast your eyes about you and see Nunquid hae Tunicae plangentium? Is this the habit and attire, this the garbe of mourners? Are not many arrayed as in the day of the Solemne Feast and triumph of the Church and Kingdome, rather then the time of the great perplexity and distresse of both? the very names of our womens tackling would fill up the whole third Chapter of Esay: Neither Gods Ministers,
Cast your eyes about you and see Whether hae Tunicae plangentium? Is this the habit and attire, this the garb of mourners? are not many arrayed as in the day of the Solemn Feast and triumph of the Church and Kingdom, rather then the time of the great perplexity and distress of both? the very names of our women's tackling would fill up the Whole third Chapter of Isaiah: Neither God's Ministers,
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nor yet his Judgements can preach downe this sinne, no not so much as their blacke spots and their paintings; Is it such a blackensse as this thinke ye, that the Prophet Ioel speakes of, Ioel 2.6. All faces shall gather blackenesse? Consider that, and be affraid, ye know not how neare that day is, and remember the fate of painted Iezabell.
nor yet his Judgments can preach down this sin, no not so much as their black spots and their paintings; Is it such a blackensse as this think you, that the Prophet Joel speaks of, Joel 2.6. All faces shall gather blackness? Consider that, and be afraid, you know not how near that day is, and Remember the fate of painted Jezebel.
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Hath it not beene almost the Eccho of every Sermon against oathes and blasphemies, and those cursed imprecations? Oh doe not this abhominable thing that God bates;
Hath it not been almost the Echo of every Sermon against Oaths and Blasphemies, and those cursed imprecations? O do not this abominable thing that God bates;
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yet the wicked know no shame, those sinnes are growne to a presumption both against God and the King. The children of Israel, faith God, could not stand, but turned their backe before their enemies because they were accursed, Jos. 7.12. Alas!
yet the wicked know no shame, those Sins Are grown to a presumption both against God and the King. The children of Israel, faith God, could not stand, but turned their back before their enemies Because they were accursed, Jos. 7.12. Alas!
then how shall these stand in the day of battaile, that doe so often curse and confound themselves? It is said of the Thracians, that when it thunders they shoot up their Arrowes as it were in defiance against heaven, these men their oathes and execrations.
then how shall these stand in the day of battle, that do so often curse and confound themselves? It is said of the Thracians, that when it Thunders they shoot up their Arrows as it were in defiance against heaven, these men their Oaths and execrations.
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as the Father in the Gospell sometimes did our Saviour for his child possessed with an uncleane spirit, If you can doe any thing have compassion on us and helpe us.
as the Father in the Gospel sometime did our Saviour for his child possessed with an unclean Spirit, If you can do any thing have compassion on us and help us.
and tell me, what Reformation doe you find every one in his owne heart? what one sinne have you forsaken of which before you were guilty? what one duty doe you now make conscience of which you formerly neglected? doe you find a Frame of spirit in your selves answering the sad and trembling condition of the Land? in a word, are ye humbled even unto this day? I would I could heare a good answer from you, that I might yet hope for better times;
and tell me, what Reformation do you find every one in his own heart? what one sin have you forsaken of which before you were guilty? what one duty do you now make conscience of which you formerly neglected? do you find a Frame of Spirit in your selves answering the sad and trembling condition of the Land? in a word, Are you humbled even unto this day? I would I could hear a good answer from you, that I might yet hope for better times;
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Are your hearts humbled? O Humiliation, Humiliation, what's become of thee? where shall I finde thee that thou mayst be a Pella, a City of refuge, to protect us from the Avengers of bloud;
are your hearts humbled? Oh Humiliation, Humiliation, what's become of thee? where shall I find thee that thou Mayest be a Pella, a city of refuge, to Pact us from the Avengers of blood;
a Noahs Arke to save a sinfull nation from the flood of Gods wrath? The City says, she knowes thee not, the Court complaines thou art a stranger there,
a Noahs Ark to save a sinful Nation from the flood of God's wrath? The city Says, she knows thee not, the Court complains thou art a stranger there,
and the Country cries thou art gone out of the Land. Though the two great destroyers, the Red & the Pale horses, have march't through the whole Land, multitudes of people every day swept away, the cries of our oppresed, wounded, spoyled, undone freinds, Fathers, Brothers, kinsmen, sound every houre in our eares, the sighes,
and the Country cries thou art gone out of the Land. Though the two great destroyers, the Read & the Pale Horses, have marched through the Whole Land, Multitudes of people every day swept away, the cries of our oppressed, wounded, spoiled, undone Friends, Father's, Brother's, kinsmen, found every hour in our ears, the sighs,
the ruine of the Kingdome, and desolation as it were in sight, yet are not most of us like that stupid judge in the Acts, And Gallio cared for none of these things? The truth is,
the ruin of the Kingdom, and desolation as it were in sighed, yet Are not most of us like that stupid judge in the Acts, And Gallio cared for none of these things? The truth is,
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when these cloudes first began to gather together, there was much perplexity amongst us where the tempest then hanging over our heades would fall, we were all in great feare what the event of those distractions would be;
when these Clouds First began to gather together, there was much perplexity among us where the tempest then hanging over our Heads would fallen, we were all in great Fear what the event of those distractions would be;
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The most of us seeme to be sicke of Ichorams disease, our bowells of compassion to others, (nay which is yet more) of pitty to our selves, are fallen out. We relent not at the murther and undoing of so many thousands of our brethren;
The most of us seem to be sick of Ichorams disease, our bowels of compassion to Others, (nay which is yet more) of pity to our selves, Are fallen out. We relent not At the murder and undoing of so many thousands of our brothers;
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even teares of blood, are sufficient to lament this obstinacy? Should I not have compassion on a great City, wherein are six hundred thousand soules that know not the right hand from the left? the greatnesse of the multitude was a motive that prevailed with God to spare Ninive; and should not this be an Argument as prevalent with us, to withdraw us from sinne,
even tears of blood, Are sufficient to lament this obstinacy? Should I not have compassion on a great city, wherein Are six hundred thousand Souls that know not the right hand from the left? the greatness of the multitude was a motive that prevailed with God to spare Nineveh; and should not this be an Argument as prevalent with us, to withdraw us from sin,
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nay to Hell with me the guilt of the bloud of so many thousand Innocents? Those NONLATINALPHABET, men that walke in their sleepe, they will venture upon dangerous precipices,
nay to Hell with me the guilt of the blood of so many thousand Innocents? Those, men that walk in their sleep, they will venture upon dangerous precipices,
and even strooke dead with the apprehension of the danger escaped, it is a wonder to see that men awakened by the loud cries of Gods judgments (or if we be asleepe still, we are in a dead sleepe) should dare to go on in such desperate wayes, as many of us do:
and even struck dead with the apprehension of the danger escaped, it is a wonder to see that men awakened by the loud cries of God's Judgments (or if we be asleep still, we Are in a dead sleep) should Dare to go on in such desperate ways, as many of us do:
In a word, to close up all (I have already tyred both you and my selfe) as Jotham sometime spake to the men of She-•hem; Hearken I beseech you unto me, that the Lord may hearken unto you;
In a word, to close up all (I have already tired both you and my self) as Jotham sometime spoke to the men of She-•hem; Harken I beseech you unto me, that the Lord may harken unto you;
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as this is the time of Jacobs trouble, so 'tis of Iacobs wrestling too, by strong cries and teares, that the Lord would turne away from his fierce wrath, compose our bloudy distractions,
as this is the time of Jacobs trouble, so it's of Iacobs wrestling too, by strong cries and tears, that the Lord would turn away from his fierce wrath, compose our bloody distractions,
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and heale our Land. Do you desire that God should heare you? Why then hearken unto him, Humble your selves under the mighty hand of God, (he will heare the prayer of the humble ) and what ever our present condition be, he will exalt us in due time;
and heal our Land. Do you desire that God should hear you? Why then harken unto him, Humble your selves under the mighty hand of God, (he will hear the prayer of the humble) and what ever our present condition be, he will exalt us in due time;
but when we are gone hence, let us enter every one into his owne Closet, and there powre out his afflicted soule in sighes, and groanes, and teares, and prayers,
but when we Are gone hence, let us enter every one into his own Closet, and there pour out his afflicted soul in sighs, and groans, and tears, and Prayers,
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When Benhadad was quite vanquish't By Ahab, he sent his servants with sackcloth upon their loynes and ropes upon their necks, which came to the King of Israel, and said, Thy servant Benhadad saith, I pray thee let me live;
When Benhadad was quite vanquished By Ahab, he sent his Servants with Sackcloth upon their loins and ropes upon their necks, which Come to the King of Israel, and said, Thy servant Benhadad Says, I pray thee let me live;
we have heard long since by the hearing of the care, what destructions God hath wrought upon the Earth, we have heard of the Desolations of Jerusalem and many other Cities,
we have herd long since by the hearing of the care, what destructions God hath wrought upon the Earth, we have herd of the Desolations of Jerusalem and many other Cities,
O let it not be sayd of us of this Nation, us of this place, that though the sword and the sicknesse have slaine, shall I say a 3d part of the Kingdome? we know that many thousands are already fallen in England;
Oh let it not be said of us of this nation, us of this place, that though the sword and the sickness have slain, shall I say a 3d part of the Kingdom? we know that many thousands Are already fallen in England;
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much lesse let that be verified of us, which is spoken of the Nations. Rev. 16.8, 9. That when the fourth Angel had poured out his viall upon the Sunn,
much less let that be verified of us, which is spoken of the nations. Rev. 16.8, 9. That when the fourth Angel had poured out his vial upon the Sun's,
or that this great sin should be laid to the charge of the inhabitants of this Kingdome, that notwithstanding all the judgments upon them, yet they repented not to give God the glory.
or that this great since should be laid to the charge of the inhabitants of this Kingdom, that notwithstanding all the Judgments upon them, yet they repented not to give God the glory.
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But let us rather make them our patternes, who are propounded to us as examples of repentance in times of distresse, and wrestle with God this day by unfained contrition,
But let us rather make them our patterns, who Are propounded to us as Examples of Repentance in times of distress, and wrestle with God this day by unfeigned contrition,
for that blessing, which we cannot obtaine at the hands of men. Oh what would many of us give, (had we it to give) for that blessing which lately was as a price in the hand of fooles!
for that blessing, which we cannot obtain At the hands of men. O what would many of us give, (had we it to give) for that blessing which lately was as a price in the hand of Fools!
but onely this, that we should humble our selves? Honourable, and Beloved, there have beene many hopefull wayes taken for the recovery of our lost Peace:
but only this, that we should humble our selves? Honourable, and beloved, there have been many hopeful ways taken for the recovery of our lost Peace:
Begge a looke from Christ, there is a vertue in Christ his looke to peirce the hardest heart, and to soften it into godly sorrow and remorse for it's sinnes.
Beg a look from christ, there is a virtue in christ his look to pierce the Hardest heart, and to soften it into godly sorrow and remorse for it's Sins.
and then the waters shall flow. Goe to God with that request which Achsa did to her Father, Give me O Lord, the springs of water, the upper and the nether springs, that I may weep for our distresse, but more for our sinnes.
and then the waters shall flow. Go to God with that request which Aksha did to her Father, Give me Oh Lord, the springs of water, the upper and the neither springs, that I may weep for our distress, but more for our Sins.
In the next place, raise up thy soule upon the wings of heavenly meditation, and fly up to Mount Golgotha, and there looke upon him whom thou hast peirced.
In the next place, raise up thy soul upon the wings of heavenly meditation, and fly up to Mount Golgotha, and there look upon him whom thou hast pierced.
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Consider him in his bitter agony, sweating drops of bloud trickling downe to the ground: In those consternations of spirit, trembling under the unsupportable burden of his Fathers wrath;
Consider him in his bitter agony, sweating drops of blood trickling down to the ground: In those consternations of Spirit, trembling under the unsupportable burden of his Father's wrath;
And then reflect upon thy selfe, not onely as the Author of all, but also as one that by thy knowne, wilful, presumptuous sinnes hast often crucified him afresh, and put him to an open shame.
And then reflect upon thy self, not only as the Author of all, but also as one that by thy known, wilful, presumptuous Sins hast often Crucified him afresh, and put him to an open shame.
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