Deliverance-obstruction: or, The set-backs of reformation. Discovered in a sermon before the Right Honourable the House of Peers, in Parliament now assembled. Upon the monthly fast, March 25. 1646. / By Tho. Case, preacher in Milkstreet London, and one of the Assembly of Divines.
A SERMON Preached before the Right Honorable House of PEERS. EXOD. 5.22, 23. And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil intreated this people? why is it that thou hast sent me? For since I came to Pharaoh to speak in thy Name, he hath done evil to this people:
A SERMON Preached before the Right Honourable House of PEERS. EXOD. 5.22, 23. And Moses returned unto the Lord, and said, Lord, Wherefore hast thou so evil entreated this people? why is it that thou hast sent me? For since I Come to Pharaoh to speak in thy Name, he hath done evil to this people:
Moses and Aaron according to their Commission, had been now with Pharaoh to deliver their Embassie and Command from God concerning Israel 's dismission: Let my people go, &c. The Israelites wait to hear what news from Court, full of glad expectations of a speedie and present Deliverance from the Egyptian servitude, under which they had groaned now these Four hundred and thirty yeers.
Moses and Aaron according to their Commission, had been now with Pharaoh to deliver their Embassy and Command from God Concerning Israel is dismission: Let my people go, etc. The Israelites wait to hear what news from Court, full of glad Expectations of a speedy and present Deliverance from the Egyptian servitude, under which they had groaned now these Four hundred and thirty Years.
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he knows no God but himself, neither shall Israel stir. Yea their hopes of enlargement, are turn'd into the doubling of their bondage: in stead of keeping Holy-day in the wildernesse, they must to work again in the Brickils of Egypt: yea, make Bricks they must, and finde themselves straw too: more work,
he knows no God but himself, neither shall Israel stir. Yea their hope's of enlargement, Are turned into the doubling of their bondage: in stead of keeping Holiday in the Wilderness, they must to work again in the Brickils of Egypt: yea, make Bricks they must, and find themselves straw too: more work,
it is possible His Majestia gave no such command concerning Israel. But when they come they finde it was no mistake; Pharaoh speaks the same language the Task masters did:
it is possible His Majestia gave no such command Concerning Israel. But when they come they find it was no mistake; Pharaoh speaks the same language the Task Masters did:
and thus coming out from the Presence-chamber full of anguish and impatience, they meet with Moses and Aaron, fall foul upon them, charge them with being the cause of bringing them into this sad and hopelesse condition;
and thus coming out from the Presence-chamber full of anguish and impatience, they meet with Moses and Aaron, fallen foul upon them, charge them with being the cause of bringing them into this sad and hopeless condition;
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And this now is the Distresse, the matter of Moses complaint, Vers. 23. Since I came to Pharaoh to speak in thy Name, he hath done evil to this people;
And this now is the Distress, the matter of Moses complaint, Vers. 23. Since I Come to Pharaoh to speak in thy Name, he hath done evil to this people;
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Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil intreated this people? Why is it that thou hast sent me? This was Moses gracious Addresse.
Moses returned unto the Lord, and said, Lord, Wherefore hast thou so evil entreated this people? Why is it that thou hast sent me? This was Moses gracious Address.
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The words thus briefly divided and opened, will afford us Two most remarkable Observations or Doctrines. The first, from the Distresse; the second, from the Addresse. From the Distresse thus:
The words thus briefly divided and opened, will afford us Two most remarkable Observations or Doctrines. The First, from the Distress; the second, from the Address. From the Distress thus:
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A Deliverance of Gods own promising and setting on foot, may meet with such desperate opposition and set-backs, as to the very eye of a Moses may render it a lost designe, no deliverance at all:
A Deliverance of God's own promising and setting on foot, may meet with such desperate opposition and setbacks, as to the very eye of a Moses may render it a lost Design, no deliverance At all:
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A Deliverance of Gods own promising and beginning, may meet with such desperate opposition and set-backs, that to the eye of a Moses it may appear a lost designe, no deliverance at all.
A Deliverance of God's own promising and beginning, may meet with such desperate opposition and setbacks, that to the eye of a Moses it may appear a lost Design, no deliverance At all.
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You see there be Two branches in this Doctrine. 1. That a Deliverance of Gods own purposing and forming, may meet with sharp encounters and desperate set-backs.
You see there be Two branches in this Doctrine. 1. That a Deliverance of God's own purposing and forming, may meet with sharp encounters and desperate setbacks.
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they being of a most differing account; and therefore when I come to the Reasons, I must take leave of the Second Branch, to pursue the account of the first onely.
they being of a most differing account; and Therefore when I come to the Reasons, I must take leave of the Second Branch, to pursue the account of the First only.
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For here, you see, is a Deliverance of Gods own promising: Four hundred yeers before, it was promised to Abraham, as you may see, Gen. 15.13, 14. At the end whereof, God himself set it on foot, by singling out Moses and Aaron for this service, and promising his presence with them,
For Here, you see, is a Deliverance of God's own promising: Four hundred Years before, it was promised to Abraham, as you may see, Gen. 15.13, 14. At the end whereof, God himself Set it on foot, by singling out Moses and Aaron for this service, and promising his presence with them,
and his blessing so upon them, that they should undoubtedly do the work; which yet meets with such fierce opposition, and desperate discouragements, that not the Israelites onely,
and his blessing so upon them, that they should undoubtedly do the work; which yet meets with such fierce opposition, and desperate discouragements, that not the Israelites only,
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this was but the beginning of the sorrows of their travel; Israel must endure sharper pains and harder throws, before she be delivered, that shall make her even despair of Life. Oh how doth the Deliverance after this hover up and down between Hopes and Fears? Good news to day;
this was but the beginning of the sorrows of their travel; Israel must endure sharper pains and harder throws, before she be Delivered, that shall make her even despair of Life. O how does the Deliverance After this hover up and down between Hope's and Fears? Good news to day;
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before a week go over our heads, to be well onward in our journey towards Canaan. I but before that week came about, What news from Court? Oh, as bad as ever; Pharaoh is of another minde;
before a Week go over our Heads, to be well onward in our journey towards Canaan. I but before that Week Come about, What news from Court? O, as bad as ever; Pharaoh is of Another mind;
And when they had got their shooes on their feet, and their staves in their hand, and their kneading-troughs upon their shoulders, and they well onward on their way, encouraging themselves now that the worst was past;
And when they had god their shoes on their feet, and their staves in their hand, and their kneading-troughs upon their shoulders, and they well onward on their Way, encouraging themselves now that the worst was passed;
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if on either hand, there is an unpassable wildernesse; and now, say the people to Moses, Because there were no graves in Egypt, host thou brought us out to die in the wildernesse? This was nothing else but a very Plot of Moses and Aaron, an ambushment laid on purpose to deliver Israel up at once to the Egyptians, that they might utterly destroy us:
if on either hand, there is an unpassable Wilderness; and now, say the people to Moses, Because there were no graves in Egypt, host thou brought us out to die in the Wilderness? This was nothing Else but a very Plot of Moses and Aaron, an ambushment laid on purpose to deliver Israel up At once to the egyptians, that they might utterly destroy us:
See at how many dead lifts and desperate losses they were, and all this but in reference to the terminus a quo, of their deliverance, their coming out of Egypt.
See At how many dead lifts and desperate losses they were, and all this but in Referente to the terminus a quo, of their deliverance, their coming out of Egypt.
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and all the way encountred with such difficulties and desperate hazards, that they, would have been an hundred and an hundred times contented with all their hearts, to have exchanged their New liberty for their Old bondage; to have sold Canaan for Egypt again,
and all the Way encountered with such difficulties and desperate hazards, that they, would have been an hundred and an hundred times contented with all their hearts, to have exchanged their New liberty for their Old bondage; to have sold Canaan for Egypt again,
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for Fourty yeers together, they had set foot on the Borders of Canaan, their terminus ad quem; and one would have thought there had been nothing more to have been done,
for Fourty Years together, they had Set foot on the Borders of Canaan, their terminus ad Whom; and one would have Thought there had been nothing more to have been done,
but to have taken possession; behold, they meet with such a fresh unexpected discouragement; their valley of Jericho is turned into a valley of Achor; their fair fruitful meadows, into another wildernesse; where they were at such a plunge, as not to Israel onely,
but to have taken possession; behold, they meet with such a fresh unexpected discouragement; their valley of Jericho is turned into a valley of Achor; their fair fruitful meadows, into Another Wilderness; where they were At such a plunge, as not to Israel only,
but unto their gallant General, Joshua himself, seems the losse of their designe; makes him rend his clothes, his heart being first rent, and wish that they had taken up their Quarters on the other side Jordan.
but unto their gallant General, joshua himself, seems the loss of their Design; makes him rend his clothes, his heart being First rend, and wish that they had taken up their Quarters on the other side Jordan.
Indeed they met not with altogether so many difficult encounters and desperate obstructions, in respect of the terminus a quo, their getting loose from Babylon; that came off better,
Indeed they met not with altogether so many difficult encounters and desperate obstructions, in respect of the terminus a quo, their getting lose from Babylon; that Come off better,
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the Building of the Temple, and the setting up of Religion and the Ordinances of God, stuck more then thrice so long then their travel in the wildernesse. It was about One hundred and eleven yeers after,
the Building of the Temple, and the setting up of Religion and the Ordinances of God, stuck more then thrice so long then their travel in the Wilderness. It was about One hundred and eleven Years After,
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before the Temple was built; Twenty yeers after that, before the Reformation of their Ecclesiastical and Civil Policie was accomplisht by Ezra: and Fourty five yeers after that,
before the Temple was built; Twenty Years After that, before the Reformation of their Ecclesiastical and Civil Policy was accomplished by Ezra: and Fourty five Years After that,
before the wall of Jerusalem was perfected by Nehemiah: So that from their coming out of Captivity, to the completing of the work, was not lesse then about One hundred seventy six yeers;
before the wall of Jerusalem was perfected by Nehemiah: So that from their coming out of Captivity, to the completing of the work, was not less then about One hundred seventy six Years;
almost the length of the wildernesse-travel four times told. All which time, they meet with so many open oppositions and secret treacheries and plots, that might well have made it seem a lost Designe, no deliverance at all;
almost the length of the wildernesse-travel four times told. All which time, they meet with so many open oppositions and secret Treacheries and plots, that might well have made it seem a lost Design, no deliverance At all;
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every thing seemed to concur that might promise a desirable issue; and yet you know whose complaint it was, There is no strength to bring forth; her strength failed;
every thing seemed to concur that might promise a desirable issue; and yet you know whose complaint it was, There is no strength to bring forth; her strength failed;
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and yet how many Faith-shaking discouragements doth he meet withal? every step he took, he treads upon a thorn; oftentimes more like to lose his head then to wear a Crown upon it.
and yet how many Faith-shaking discouragements does he meet withal? every step he took, he treads upon a thorn; oftentimes more like to loose his head then to wear a Crown upon it.
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in the bed, in the house, in the wildernesse, &c. insomuch that at length he gives his hopes of a Kingdom and himself too for lost; I shall one day perish by the hand of Saul;
in the Bed, in the house, in the Wilderness, etc. insomuch that At length he gives his hope's of a Kingdom and himself too for lost; I shall one day perish by the hand of Saul;
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It were easie to multiply instances: How oft do you finde the Church giving her self for lost, and ready almost to accuse God of Forgetfulnesse, and even breach of Covenant?
It were easy to multiply instances: How oft do you find the Church giving her self for lost, and ready almost to accuse God of Forgetfulness, and even breach of Covenant?
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how fiercely and furiously was it encountred by men and devils? how long was it adjourn'd after it was in the promise? how lowe was it brought after it was set on foot in the fulnesse of time? Surely so lowe, that at length the Disciples themselves give it for lost; We trusted it had been he which should have redeemed Israel:
how fiercely and furiously was it encountered by men and Devils? how long was it adjourned After it was in the promise? how low was it brought After it was Set on foot in the fullness of time? Surely so low, that At length the Disciples themselves give it for lost; We trusted it had been he which should have redeemed Israel:
It fares with the Church in both these respects, as it doth with travellers who are going toward a City or House; peradventure they may have it in their eye Twenty or Thirty miles off;
It fares with the Church in both these respects, as it does with travellers who Are going towards a city or House; Peradventure they may have it in their eye Twenty or Thirty miles off;
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What the Reasons may be, why a Deliverance of Gods own promising and setting on foot, may meet with such desperate set-backs and nonplusses, as may seem, sometimes, to give all for lost.
What the Reasons may be, why a Deliverance of God's own promising and setting on foot, may meet with such desperate setbacks and nonplusses, as may seem, sometime, to give all for lost.
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yea, when they had got loose, arming all the Milicia of Egypt, and putting them into Array, to reduce Israel again into their old Servitude and Bondage.
yea, when they had god lose, arming all the Milicia of Egypt, and putting them into Array, to reduce Israel again into their old Servitude and Bondage.
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But no though that Pharaoh was drown'd in the Sea, there arise up after him new Pharaoh, in every age of the Church, that know not the Lord, and that will be opposing and fighting against the Deliverance and enlargement of the Church of God,
But not though that Pharaoh was drowned in the Sea, there arise up After him new Pharaoh, in every age of the Church, that know not the Lord, and that will be opposing and fighting against the Deliverance and enlargement of the Church of God,
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Whether they be open opposers, or secret underminers of the Churches Peace and Reformation; Tobijahs and Sanballats, who under a pretence of building with the Jews, do hinder the work.
Whither they be open opposers, or secret underminers of the Churches Peace and Reformation; Tobijahs and Sanballats, who under a pretence of building with the jews, do hinder the work.
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Such as since the beginning of this Parliament, have been members of either House, who did his Majestie better service at Westminster, then they could have done at Oxford.
Such as since the beginning of this Parliament, have been members of either House, who did his Majesty better service At Westminster, then they could have done At Oxford.
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Sure I am, they are all acted by that great principle of Enmity spawn'd into them by the old Serpent the Devil, whereby they are carried out into desperate hatred and opposition against the Government of Christ. Nolumus hunc regnare, We will not have this man to reign over us;
Sure I am, they Are all acted by that great principle of Enmity spawned into them by the old Serpent the devil, whereby they Are carried out into desperate hatred and opposition against the Government of christ. Nolumus hunc Reign, We will not have this man to Reign over us;
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like their father the devil that sets them awork, ad solamen calamitatis suae non desinunt perditi perdere, &c. lost themselves, they seek to destroy as many as they can.
like their father the Devil that sets them awork, ad solamen calamitatis suae non Cease perditi Perdere, etc. lost themselves, they seek to destroy as many as they can.
Hence it is, that the Church is never in travel with a Man-childe, some eminent and famous deliverance and Reformation, but there is a great red Dragon standing before her, ready to devour the childe assoon as ever it is born.
Hence it is, that the Church is never in travel with a Manchild, Some eminent and famous deliverance and Reformation, but there is a great read Dragon standing before her, ready to devour the child As soon as ever it is born.
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But I must leave these: it shall content me but thus to have given you a touch in general of the opposition which the Churches Deliverance meets with from the Enemies: And truely well I may;
But I must leave these: it shall content me but thus to have given you a touch in general of the opposition which the Churches Deliverance meets with from the Enemies: And truly well I may;
for I professe unto you, the Enemies, Satan and all his Imps, do not do the Tenth part of that mischief to the Church, in obstructing and retarding her Deliverances,
for I profess unto you, the Enemies, Satan and all his Imps, do not do the Tenth part of that mischief to the Church, in obstructing and retarding her Deliverances,
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as the Church doth her self, take it for the mixt multitude of those that make up a visible Church, in the profession of the true Religion and Worship of God; which brings me to The Second Spring-head of Reasons follow, taken from The Delivered, or Subjects of Deliverance.
as the Church does her self, take it for the mixed multitude of those that make up a visible Church, in the profession of the true Religion and Worship of God; which brings me to The Second Spring-head of Reasons follow, taken from The Delivered, or Subject's of Deliverance.
Look upon the instance here before us, and you shall finde that God was now as much troubled with Israel (if I may so say) as before he was with Egypt: yea you shall finde that the work stuck not so long on Pharaoh's and the Egyptians hands, as it did after upon Israel ' s.
Look upon the instance Here before us, and you shall find that God was now as much troubled with Israel (if I may so say) as before he was with Egypt: yea you shall find that the work stuck not so long on Pharaoh's and the egyptians hands, as it did After upon Israel ' s.
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First indeed, Pharaoh hardned, and Pharaoh hardned, &c. but then you shall finde, And Israel hardned, and Israel hardned, &c. not perhaps in the letter, but in the reality. And God made quick work with Pharaoh; that conflict lasted not long;
First indeed, Pharaoh hardened, and Pharaoh hardened, etc. but then you shall find, And Israel hardened, and Israel hardened, etc. not perhaps in the Letter, but in the reality. And God made quick work with Pharaoh; that conflict lasted not long;
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but of Israel you hear God say Fourty yeers was I grieved with this generation, &c. That journey unto Canaan which might have been dispatcht in Fourty days, they quarrell'd and sinn'd into a Fourty yeers mazing of it in the wildernesse: neither are they the last instances of a People that have laid in desperate obstructions and Set-backs in the way of their own Deliverance and Enlargement. It was so, 2 Chron. 20.33. Hos. 13.12, 13. But I must not stand upon Instances.
but of Israel you hear God say Fourty Years was I grieved with this generation, etc. That journey unto Canaan which might have been dispatched in Fourty days, they quarreled and sinned into a Fourty Years mazing of it in the Wilderness: neither Are they the last instances of a People that have laid in desperate obstructions and Setbacks in the Way of their own Deliverance and Enlargement. It was so, 2 Chronicles 20.33. Hos. 13.12, 13. But I must not stand upon Instances.
what a world of pride, and stomackfulnes, and selfwih'dnesse, and impatience they exprest not in Egypt onely, but in the wildernesse too? Sometime they will make them a Captain to return into Egypt;
what a world of pride, and stomackfulnes, and selfwih'dnesse, and impatience they expressed not in Egypt only, but in the Wilderness too? Sometime they will make them a Captain to return into Egypt;
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they could not dispute faith into the conclusion, from the strongest premises which Omnipotence it self could make: nay, they got a wretched art of perverting Gods Logick; they dispute Gods arguments backward;
they could not dispute faith into the conclusion, from the Strongest premises which Omnipotence it self could make: nay, they god a wretched art of perverting God's Logic; they dispute God's Arguments backward;
can he give bread also? can he provide flesh also for his people? CAN HE? nay, they should have said, Can he not? Here is unbelief with a witnesse, from premises of Gods power, to conclude weaknesse: from a can to reason a cannot. And this unwheel'd the chariot of their deliverance as it were, that with Pharaoh 's, it drove heavily: The Lord heard this, and was wroth:
can he give bred also? can he provide Flesh also for his people? CAN HE? nay, they should have said, Can he not? Here is unbelief with a witness, from premises of God's power, to conclude weakness: from a can to reason a cannot. And this unwheeled the chariot of their deliverance as it were, that with Pharaoh is, it drove heavily: The Lord herd this, and was wroth:
the land eats up the inhabitants, and yet they are men of great stature, and Giants; surely then they were no starvelings: shew me not the meat, shew me the man; if Giants, surely they wanted no victuals. UNBELIEF unreasons a man: so the Apostle joyns them,
the land eats up the inhabitants, and yet they Are men of great stature, and Giants; surely then they were no starvelings: show me not the meat, show me the man; if Giants, surely they wanted no victuals. UNBELIEF unreasons a man: so the Apostle joins them,
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No wonder if unbelief be such an obstruction to a peoples deliverance: it ungods GOD, it UNMANS man. He did not many mighty works there, because of their unbelief.
No wonder if unbelief be such an obstruction to a peoples deliverance: it ungods GOD, it UNMANS man. He did not many mighty works there, Because of their unbelief.
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He DID NOT, so Matthew; but he COULD NOT, so Mark. God is said to can do no more then faith believes he can do. UNBELIEF TIES UP THE HANDS OF THE ALMIGHTY:
He DID NOT, so Matthew; but he COULD NOT, so Mark. God is said to can do no more then faith believes he can do. UNBELIEF TIES UP THE HANDS OF THE ALMIGHTY:
they murmure against God, and murmure against their Leaders, Moses and Aaron; and this arose from their Jealousie: sometime they suspect them of treachery; Moses and Aaron certainly had a plot first to betray them to Pharaoh (as you saw before) and then to destroy them in the wildernesse.
they murmur against God, and murmur against their Leaders, Moses and Aaron; and this arose from their Jealousy: sometime they suspect them of treachery; Moses and Aaron Certainly had a plot First to betray them to Pharaoh (as you saw before) and then to destroy them in the Wilderness.
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wherefore lift you up your selves above the Congregation of the Lord? Yea, that which would trouble a man most to see, the very Princes of the people, two hundred and fifty of them, are carried away with this foolish, groundlesse JEALOUSIE:
Wherefore lift you up your selves above the Congregation of the Lord? Yea, that which would trouble a man most to see, the very Princes of the people, two hundred and fifty of them, Are carried away with this foolish, groundless JEALOUSIE:
Certainly these men affect arbitrary Government; if power and authority be in their hands, we shall be in as great subjecton and slavery as we were in Egypt, if not greater.
Certainly these men affect arbitrary Government; if power and Authority be in their hands, we shall be in as great subjection and slavery as we were in Egypt, if not greater.
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How long shall I bear with this evil congregration which murmure against me? I have heard the murmurings wherewith the children of Israel murmure AGAINST ME:
How long shall I bear with this evil congregation which murmur against me? I have herd the murmurings wherewith the children of Israel murmur AGAINST ME:
Your carcases shall fall in the wildernesse, &c. all which have murmured against me. And your children shall wander in this wildernesse fourty yeers, &c.
Your carcases shall fallen in the Wilderness, etc. all which have murmured against me. And your children shall wander in this Wilderness fourty Years, etc.
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the one, whereby a people or person take in a false Lover; the other, whereby they take in a false God, or a false Worship of the true God. And into both these that witch Balaam bewitcht the people in the wildernesse, to a great not abstruction onely,
the one, whereby a people or person take in a false Lover; the other, whereby they take in a false God, or a false Worship of the true God. And into both these that witch balaam bewitched the people in the Wilderness, to a great not abstruction only,
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You know upon what Commandment it is, that God calls himself a jealous God; namely, upon that Commendment which forbids Idolatry; to shew that much unto us, that as a jealous husband cannot endure a wanton look in his wife upon a stranger; so God cannot endure a whorish glance in his people towards Idolatry and Superstition: Their eyes went after their fathers Idols;
You know upon what Commandment it is, that God calls himself a jealous God; namely, upon that Commendment which forbids Idolatry; to show that much unto us, that as a jealous husband cannot endure a wanton look in his wife upon a stranger; so God cannot endure a whorish glance in his people towards Idolatry and Superstition: Their eyes went After their Father's Idols;
Idolatry, and Superstition, and false Worship, which before was their sin, now became their curse and plagues; Idolatry was established by a Law, by Jeroboam, and Manasseh, &c. for to the whole story and series of their wicked Kings, doth that judgement refer.
Idolatry, and Superstition, and false Worship, which before was their since, now became their curse and plagues; Idolatry was established by a Law, by Jeroboam, and Manasses, etc. for to the Whole story and series of their wicked Kings, does that judgement refer.
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Fifthly, a Church or People have infinitely troubled and set back their own Deliverance and Reformation by Divisions. Divisions are like great Breaches in the banks of the Ocean, which let in a Sea of wischief and confusion among a people to hinder their work.
Fifthly, a Church or People have infinitely troubled and Set back their own Deliverance and Reformation by Divisions. Divisions Are like great Breaches in the banks of the Ocean, which let in a Sea of wischief and confusion among a people to hinder their work.
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are ye not carnal? The divisions and mutiny of CORAH DATHAN, and ABIRAM, what a sad obstruction did it cast in the way of this expedition here before us? They incense the Princes and the people against Moses and Aaron, by raising Jealousies, and crying up the power and holinesse of the people above their just proportions:
Are you not carnal? The divisions and mutiny of CORAH DATHAN, and ABIRAM, what a sad obstruction did it cast in the Way of this expedition Here before us? They incense the Princes and the people against Moses and Aaron, by raising Jealousies, and crying up the power and holiness of the people above their just proportions:
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It was the Church of Philadelphia, called so, for Love and unity between Brethren, before whom God promiseth to make her hypocritical enemies to bow and fall.
It was the Church of Philadelphia, called so, for Love and unity between Brothers, before whom God promises to make her hypocritical enemies to bow and fallen.
Sixthly, as much have they disadvantaged themselves by Carnal confidence; a sin not onely cross'd, but curs'd. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm:
Sixthly, as much have they disadvantaged themselves by Carnal confidence; a since not only crossed, but cursed. Thus Says the Lord, Cursed be the man that Trusteth in man, and makes Flesh his arm:
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Look how much men DEIFIE men, by so much they UNGOD Jehovah: by how much a people IDOLIZE Parliaments, or Armies, or the best of Creature-helps, by so much they withdraw their confidence and dependance from the Rock of Ages; and therefore for this doth God oftentimes infatuate Counsels, and blast all the beauty and strength of a people, wherein ther trusted.
Look how much men DEIFY men, by so much they UNGOD Jehovah: by how much a people IDOLISE Parliaments, or Armies, or the best of Creature-helps, by so much they withdraw their confidence and dependence from the Rock of Ages; and Therefore for this does God oftentimes infatuate Counsels, and blast all the beauty and strength of a people, wherein there trusted.
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Alas, can a people prosper that have forsaken their strength for weaknesse? that have exchanged God for the Creature? Can a designe thrive that is under a Curse? Therefore cries the Prophet in the ears of all the world, Cease ye from man whose breath is in his nostrils;
Alas, can a people prosper that have forsaken their strength for weakness? that have exchanged God for the Creature? Can a Design thrive that is under a Curse? Therefore cries the Prophet in the ears of all the world, Cease you from man whose breath is in his nostrils;
And therefore on the contrary, when Israel after her Captivity is put into a thriving posture, she is brought in repenting of and disclaiming all her Creature-confidences, with the Spouse in the Canticles, coming up from the wildernesse of Captivity, LEANING UPON HER BELOVED:
And Therefore on the contrary, when Israel After her Captivity is put into a thriving posture, she is brought in repenting of and disclaiming all her Creature-confidences, with the Spouse in the Canticles, coming up from the Wilderness of Captivity, LEANING UPON HER BELOVED:
Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, You are our gods (she had said so before,
Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the work of our hands, You Are our God's (she had said so before,
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Seventhly, by undervaluing thoughts of a Deliverance or Reformation. An ignorant inadvertency of the worth of such a mercy, is very distastful unto God:
Seventhly, by undervaluing thoughts of a Deliverance or Reformation. an ignorant inadvertency of the worth of such a mercy, is very distasteful unto God:
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When Garlick and Onions are as good as milk and honey; when trading, and lands, and riches, and honours, &c. be as good as a Reformation; and men can take up with these,
When Garlic and Onions Are as good as milk and honey; when trading, and Lands, and riches, and honours, etc. be as good as a Reformation; and men can take up with these,
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and let Reformation go its own pace, and come at leasure, if at all; Let them wander, saith God in the wildernesse, till they know what CANAAN IS WORTH:
and let Reformation go its own pace, and come At leisure, if At all; Let them wander, Says God in the Wilderness, till they know what CANAAN IS WORTH:
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This I suppose is that account given why the Reformation in good Jehoshaphat 's time was not a thorow-Reformation: Though much was done, Howbeit the high places were not taken away;
This I suppose is that account given why the Reformation in good Jehoshaphat is time was not a thorow-Reformation: Though much was done, Howbeit the high places were not taken away;
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Yea, you may observe it sometimes, God hath more trouble (to speak after the manner of men) to deliver a people from their Deliverers, then he hath to deliver them from the enemies of their deliverance;
Yea, you may observe it sometime, God hath more trouble (to speak After the manner of men) to deliver a people from their Deliverers, then he hath to deliver them from the enemies of their deliverance;
a great part of the Deliverance, is to deliver a people from their Deliverers, before he deliver them by them. So little is God beholding to second Causes.
a great part of the Deliverance, is to deliver a people from their Deliverers, before he deliver them by them. So little is God beholding to second Causes.
There be three things, saith Luther, that are the bane of Christian Religion; and therefore much more of a REFORMATION. First, Forgetfulnesse of former mercies.
There be three things, Says Luther, that Are the bane of Christian Religion; and Therefore much more of a REFORMATION. First, Forgetfulness of former Mercies.
Oh when Reformers forget old Mercies, and old Deliverances (and them it may be that God hath used as Instruments of them) and new mercies and successes serve but to make them secure, and swell them with pride, to overlook their Brethren, and overvalue themselves;
O when Reformers forget old mercies, and old Deliverances (and them it may be that God hath used as Instruments of them) and new Mercies and Successes serve but to make them secure, and swell them with pride, to overlook their Brothers, and overvalue themselves;
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to think themselves no longer Stewards, but Lords; not onely petty kings, but little gods, to do what they PLEASE in the work and with the people of God:
to think themselves no longer Stewards, but lords; not only Petty Kings, but little God's, to do what they PLEASE in the work and with the people of God:
Alas, how was the man, and all the worthy things he had done for Church and State (of which you may read from the beginning of the Chapter forward) even lost in Pride, Ʋnthankfulnesse, and Security!
Alas, how was the man, and all the worthy things he had done for Church and State (of which you may read from the beginning of the Chapter forward) even lost in Pride, Ʋnthankfulnesse, and Security!
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Thirdly, Carnal policie worldly wisedom, which applies fleshly medicines to Spiritual distempers; when men will cast the affairs of Christs Kingdom in the moulds and models of humane policie and principles.
Thirdly, Carnal policy worldly Wisdom, which Applies fleshly medicines to Spiritual distempers; when men will cast the affairs of Christ Kingdom in the moulds and models of humane policy and principles.
Aaron he will make a GOLDEN CALF to still the people and secure his own life: and Jeroboam will make two; ordain Offices, Feasts, Worship, which never come into Gods heart, to secure the Kingdom to himself,
Aaron he will make a GOLDEN CALF to still the people and secure his own life: and Jeroboam will make two; ordain Offices, Feasts, Worship, which never come into God's heart, to secure the Kingdom to himself,
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The Builders in Christs time would not own Christ for their King and Deliverer, for fear of forfeiting their kingdom to the Romanes; and thereby ran upon that very mischief they would avoid: yea, they lost Two Kingdoms, while they would secure one.
The Builders in Christ time would not own christ for their King and Deliverer, for Fear of forfeiting their Kingdom to the Romans; and thereby ran upon that very mischief they would avoid: yea, they lost Two Kingdoms, while they would secure one.
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It is Master Calvins observation upon Psal. 17. vers. 1. Hear the right, O Lord, attend unto my cry, give EAR UNTO MY prayer. Though David was sure he was in the Right, yet he goes to God by prayer to own both it and him. Hear, attend, give ear: he prays, and multiplies prayer:
It is Master Calvins observation upon Psalm 17. vers. 1. Hear the right, Oh Lord, attend unto my cry, give EAR UNTO MY prayer. Though David was sure he was in the Right, yet he Goes to God by prayer to own both it and him. Hear, attend, give ear: he prays, and multiplies prayer:
Calvin, I say, observes, that the children of God do not trust meerly to the goodnesse of their Cause, but make their continual addresses to God by prayer, for his counsel and patronage in the managing of it.
calvin, I say, observes, that the children of God do not trust merely to the Goodness of their Cause, but make their continual Addresses to God by prayer, for his counsel and patronage in the managing of it.
The neglect hereof, was the miscarriage of Two famous Battels wherein God himself sent the children of Israel to do execution upon their Brethren the children of Benjamin, who refused to give up their Delinquents to the hand of Justice: in the first whereof, they lost Two and twenty thousand;
The neglect hereof, was the miscarriage of Two famous Battles wherein God himself sent the children of Israel to do execution upon their Brothers the children of Benjamin, who refused to give up their Delinquents to the hand of justice: in the First whereof, they lost Two and twenty thousand;
in the second, Eighteen thousand men, and all because they went out to the work full of carnal confidence, trusting to the goodnesse of their Cause, their Commission in their hand, with the broad Seal of heaven to it;
in the second, Eighteen thousand men, and all Because they went out to the work full of carnal confidence, trusting to the Goodness of their Cause, their Commission in their hand, with the broad Seal of heaven to it;
but did not go forth with that fear and trembling, with that humiliation and seeking of God by prayer, as became a Service of that nature and importance. You may know what the cause of their miscarriage was, by their Recovery; for when in the 26 verse you finde them going up to the House of the Lord with FASTING,
but did not go forth with that Fear and trembling, with that humiliation and seeking of God by prayer, as became a Service of that nature and importance. You may know what the cause of their miscarriage was, by their Recovery; for when in the 26 verse you find them going up to the House of the Lord with FASTING,
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when they seek their own, not the things of Jesus Christ, as the Apostle complains, Phil. 2.21. Oh, when the enemies of the Churches Peace and Reformation can spie such tempers and dispositions among the Heads of the Tribes, they will be sure to be tampering with and operating upon them;
when they seek their own, not the things of jesus christ, as the Apostle complains, Philip 2.21. O, when the enemies of the Churches Peace and Reformation can spy such tempers and dispositions among the Heads of the Tribes, they will be sure to be tampering with and operating upon them;
ply them with sutable and powerful temtations: Just the Kings plot, KING ANTIOCHUS; Such as deal treacherously against the Covenant, he shall corrupt by flatteries.
ply them with suitable and powerful temptations: Just the Kings plot, KING ANTIOCHUS; Such as deal treacherously against the Covenant, he shall corrupt by flatteries.
spice it well with rich and sparkling ingredients; an hundred to one but it will take; promise Offices, Honours, Estates, Pleasures, you may easily make your party strong;
spice it well with rich and sparkling ingredients; an hundred to one but it will take; promise Offices, Honours, Estates, Pleasures, you may Easily make your party strong;
they shall warp, cool, grow flat, be no more like the men they were, then if they were not the same. Others that will not serve the designe, let them be discountenanc'd, cross'd, obscur'd,
they shall warp, cool, grow flat, be no more like the men they were, then if they were not the same. Others that will not serve the Design, let them be discountenanced, crossed, obscured,
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He and his sister the Prophetesse speak against Moses, Num. 12. Why what is the matter? the Ethiopian woman is laid in his dish; I but that was but the pretence; there lay somewhat else at the bottom; Self was at the bottom; Moses his GLORY obscured theirs;
He and his sister the Prophetess speak against Moses, Num. 12. Why what is the matter? the Ethiopian woman is laid in his dish; I but that was but the pretence; there lay somewhat Else At the bottom; Self was At the bottom; Moses his GLORY obscured theirs;
if Moses must have all the honour, let him do all the work. What an Obstruction was this like to prove I Ah Lord, what influence self-ends and interests may have upon the very godly, to publike prejudice,
if Moses must have all the honour, let him do all the work. What an Obstruction was this like to prove I Ah Lord, what influence self-ends and interests may have upon the very godly, to public prejudice,
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Sixthly, not lesse mischief may come to Publike designes by Over-credulity, in them that manage them, to the fair and specious Overtures of Accommodations and Peace made by the Enemies: It cost his Excellencie dear, Gedaliah the General of the Jews Forces;
Sixthly, not less mischief may come to Public designs by Over-credulity, in them that manage them, to the fair and specious Overtures of Accommodations and Peace made by the Enemies: It cost his Excellency dear, Gedaliah the General of the jews Forces;
and I know not how many hundreds or thousands of Jews and men of War lost their lives by his too easie belief of PRINCE ISHMAEL'S FLATTERIES, though he were sufficiently caution'd of his bloody intentions.
and I know not how many hundreds or thousands of jews and men of War lost their lives by his too easy belief of PRINCE ISHMAEL'S FLATTERIES, though he were sufficiently cautioned of his bloody intentions.
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And so it had fared with them at their return from Babylon; the Adversaries of Judah pretend to build, but intend to slay; an Accommodation at the top, Ezra 4.1, 2, but a Massacre at the bottom, Nehem. 4.11.
And so it had fared with them At their return from Babylon; the Adversaries of Judah pretend to built, but intend to slay; an Accommodation At the top, Ezra 4.1, 2, but a Massacre At the bottom, Nehemiah 4.11.
Oh the mischiefs that have redounded to the Church and her Reformation by unwary Treaties: all the Massacres and bloody treacheries which you read of in Ecclesiastical histories almost, have been ushered in by Treaties; witnesse king Antiochus, KING CHARLES the ninth of France: that bloody Massacre of above Sixty thousand Protestants, was nothing but a covered dish served in under the pretence of Peace and Marriage, confirm'd by Oaths and Sacraments. The Church never got by Treaties:
O the mischiefs that have redounded to the Church and her Reformation by unwary Treaties: all the Massacres and bloody Treacheries which you read of in Ecclesiastical histories almost, have been ushered in by Treaties; witness King Antiochus, KING CHARLES the ninth of France: that bloody Massacre of above Sixty thousand Protestants, was nothing but a covered dish served in under the pretence of Peace and Marriage, confirmed by Oaths and Sacraments. The Church never god by Treaties:
how should she? since not love of Peace, but want of Power brings the enemy to Articles, which he will keep no longer then he wants opportunity and advantage to break them.
how should she? since not love of Peace, but want of Power brings the enemy to Articles, which he will keep no longer then he Wants opportunity and advantage to break them.
when Reformers begin at the wrong end. As long as they cried, The time is not come, the time that the Lords House should be built is not yet come, and began with their own houses, the work stuck, they made no earnings of it;
when Reformers begin At the wrong end. As long as they cried, The time is not come, the time that the lords House should be built is not yet come, and began with their own houses, the work stuck, they made no earnings of it;
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And therefore it was the singular wisedom and piety of Hezekiah (recorded to his everlasting honour) that in the first yeer of his reign, in the first moneth, he opened the doors of the house of the Lord,
And Therefore it was the singular Wisdom and piety of Hezekiah (recorded to his everlasting honour) that in the First year of his Reign, in the First Monn, he opened the doors of the house of the Lord,
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) For my part, let the Sword reach from the North to the South, and a general Perdition of all our remaining Right and Safety threaten us in open view;
) For my part, let the Sword reach from the North to the South, and a general Perdition of all our remaining Right and Safety threaten us in open view;
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In the Ninth place, you shall finde that want of due execution upon Delinquents, hath obstructed, if not dasht hopeful beginnings in the Churches Deliverance and enlargement.
In the Ninth place, you shall find that want of due execution upon Delinquents, hath obstructed, if not dashed hopeful beginnings in the Churches Deliverance and enlargement.
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Saul spares Agag, it was a present stop in the work, and had like to have been the after-ruine of the whole seed of the Jews. Haman that plotted their Massacre in Babylon, was an AGAGITE, i. e. of the posterity of Agag: Out of the Serpents root came a Cookatrice, and his fruit had like to have been a fiery flying Serpent, to have consumed the whole house of Judah.
Saul spares Agag, it was a present stop in the work, and had like to have been the after-ruin of the Whole seed of the jews. Haman that plotted their Massacre in Babylon, was an AGAGITE, i. e. of the posterity of Agag: Out of the Serpents root Come a Cockatrice, and his fruit had like to have been a fiery flying Serpent, to have consumed the Whole house of Judah.
And how Ahab sped for sparing Benhadad, the story will tell you, 1 King. 20.42. Ninthly, Want of solid and substantial Principles in Reformers, hath been not onely sad, but fatal in the Churches affairs:
And how Ahab sped for sparing Benhadad, the story will tell you, 1 King. 20.42. Ninthly, Want of solid and substantial Principles in Reformers, hath been not only sad, but fatal in the Churches affairs:
when her Counsellers have been young, unexperienced, unprincipled men, led rather by fancie then by judgement, taken with every new thing that hath a fair and specious face upon it,
when her Counsellers have been young, unexperienced, unprincipled men, led rather by fancy then by judgement, taken with every new thing that hath a fair and specious face upon it,
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A company of young, giddy-headed fellows, that never knew any more of true Policie or Religion then a few Complements in both, came to, lost Rehoboam, a King as wise in taking their counsel, as they in giving, his Kingdom: which makes me think that Wo to thee, O Land,
A company of young, giddy-headed Fellows, that never knew any more of true Policy or Religion then a few Compliments in both, Come to, lost Rehoboam, a King as wise in taking their counsel, as they in giving, his Kingdom: which makes me think that Woe to thee, Oh Land,
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when thy King is a childe, was the Legacie which his father SOLOMON left behinde him, by a kinde of Prophetical spirit, as well as a Caution to after-ages.
when thy King is a child, was the Legacy which his father SOLOMON left behind him, by a kind of Prophetical Spirit, as well as a Caution to Afterages.
when they that should reform a people are Swearers, or Drunkards, or Ʋnclean persons, or Haters of the power of Godlinesse, &c. this is an obstruction of a double influence.
when they that should reform a people Are Swearers, or Drunkards, or Ʋnclean Persons, or Haters of the power of Godliness, etc. this is an obstruction of a double influence.
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1. An influence of sin: For will a wicked man, think ye, prepare a yoke for his own neck, or a rod for his own back? will he be forward and active to settle a Rule, to make a Law that he knows will curb and crosse his own lusts? No, their endeavour shall be some way or other to bring down the Rule to their hearts, when they love not to bring up their hearts to the Rule.
1. an influence of since: For will a wicked man, think you, prepare a yoke for his own neck, or a rod for his own back? will he be forward and active to settle a Rule, to make a Law that he knows will curb and cross his own Lustiest? No, their endeavour shall be Some Way or other to bring down the Rule to their hearts, when they love not to bring up their hearts to the Rule.
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or honour such in his service? No saith God, Them that honour me, I will honour: Shall he reform MY HOUSE, that will not reform HIS OWN? Shall he reform OTHERS, that will not reform HIMSELF? No, Every one of the House of Israel which setteth up his Idols in his heart,
or honour such in his service? No Says God, Them that honour me, I will honour: Shall he reform MY HOUSE, that will not reform HIS OWN? Shall he reform OTHERS, that will not reform HIMSELF? No, Every one of the House of Israel which sets up his Idols in his heart,
God may use indeed a Cyrus, a Darius, about his Out-Works; but, Sanctificabor in appropinquantibus mihi; I will be sanctified in all them that draw nigh unto me.
God may use indeed a Cyrus, a Darius, about his Outworks; but, Sanctificabor in appropinquantibus mihi; I will be sanctified in all them that draw High unto me.
The Princes and Lords of Israel brought wrath not onely upon themselves, but upon the people, by their whoredomes, Numb. 25.1. so far from bringing them into the land of promise, that they were a means to slay them in the wildernesse.
The Princes and lords of Israel brought wrath not only upon themselves, but upon the people, by their whoredoms, Numb. 25.1. so Far from bringing them into the land of promise, that they were a means to slay them in the Wilderness.
For truely in all these things, God hath an over-ruling hand: it pleaseth God, for reasons best known to himself, to suffer a Deliverance or Reformation of his own promising or setting on foot, to meet with many desperate oppositious and set-backs, which do render it many times, in the eye of rational conjecture, a lost Designe, no Deliverance.
For truly in all these things, God hath an overruling hand: it Pleases God, for Reasons best known to himself, to suffer a Deliverance or Reformation of his own promising or setting on foot, to meet with many desperate oppositious and setbacks, which do render it many times, in the eye of rational conjecture, a lost Design, no Deliverance.
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Thou shalt remember all the way which the Lord thy God led thee these Fourty yeers in the wildernesse, to humble thee, and TO PROVE THEE, TO KNOW WHAT WAS IN THY HEART, &c. Oh, suffering times are trying times. Set an empty pot over the fire,
Thou shalt Remember all the Way which the Lord thy God led thee these Fourty Years in the Wilderness, to humble thee, and TO PROVE THEE, TO KNOW WHAT WAS IN THY HEART, etc. O, suffering times Are trying times. Set an empty pot over the fire,
and it will break and flee in your face; so will men of empty, hollow spirits over a fiery trial: which is therefore called Gods fire, and Gods furnace, because thorow this fiery furnace God will bring his choice ones, to be vessels of honour. Oh what a discovering time hath this time of Jacobs troubles been I how many hundreds and thousands of Hypocrites and rotten spirits of all ranks have been discovered, that had the work of Reformation go on as we vainly hoped (at first) it would have done, had lien hid to this day I and I am almost confident God hath not done his discovering-work yet:
and it will break and flee in your face; so will men of empty, hollow spirits over a fiery trial: which is Therefore called God's fire, and God's furnace, Because thorough this fiery furnace God will bring his choice ones, to be vessels of honour. O what a discovering time hath this time of Jacobs Troubles been I how many hundreds and thousands of Hypocrites and rotten spirits of all ranks have been discovered, that had the work of Reformation go on as we vainly hoped (At First) it would have done, had lain hid to this day I and I am almost confident God hath not done his discovering-work yet:
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Love is ACTIVE, Self-denial watcheth over PUBLIKE CONCERNMENTS, and Poverty of Spirit saith, If he have no delight in me, HERE I AM, LET HIM DO WHAT IS GOOD IN HIS EYES, and holy resolution says,
Love is ACTIVE, Self-denial watches over PUBLIC CONCERNMENTS, and Poverty of Spirit Says, If he have no delight in me, HERE I AM, LET HIM DO WHAT IS GOOD IN HIS EYES, and holy resolution Says,
KISSE THE SON, saith he to the Kings and Princes that are in conspiracie against his Holy Childe JESƲS: Will ye, or will ye not? AS YET EXALTEST THOU THY SELF AGAINST ME? said he to the Egyptian Tyrant after the sixth plague; AS YET? Wilt thou not come in for all th•se warnings? Come in by such a day,
KISS THE SON, Says he to the Kings and Princes that Are in Conspiracy against his Holy Child JESƲS: Will you, or will you not? AS YET EXALTEST THOU THY SELF AGAINST ME? said he to the Egyptian Tyrant After the sixth plague; AS YET? Wilt thou not come in for all th•se Warnings? Come in by such a day,
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had Israel gon without opposition the next way to Canaan, it had been but one deliverance: opposition, protraction, MULTIPLIED it into many Deliverances, before they came to their Rest: had England stept out of Episcopal bondage into a Reformation, it had been but one Deliverance; while God hath seemed to break it, I am confident he hath multiplied it into above a thousand already:
had Israel gone without opposition the next Way to Canaan, it had been but one deliverance: opposition, protraction, MULTIPLIED it into many Deliverances, before they Come to their Rest: had England stepped out of Episcopal bondage into a Reformation, it had been but one Deliverance; while God hath seemed to break it, I am confident he hath multiplied it into above a thousand already:
And as it was full in respect of the enemies destruction, so it was full in respect of Israel 's liberty and enlargement. Pharaoh would compound: first, Go ye, sacrifice to your God IN THE LAND;
And as it was full in respect of the enemies destruction, so it was full in respect of Israel is liberty and enlargement. Pharaoh would compound: First, Go you, sacrifice to your God IN THE LAND;
but I yet have some hopes that though our unhappie differences have hitherto kept us, and our Reformation very lowe, and we look upon it now with weeping eyes and bleeding hearts (as there is just cause;
but I yet have Some hope's that though our unhappy differences have hitherto kept us, and our Reformation very low, and we look upon it now with weeping eyes and bleeding hearts (as there is just cause;
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for our sin and free grace may meet in the same action) I say, There is yet hope in Israel concerning this, that the fruit of all these Jarrings shall be the rendring of our Reformation taller by head and shoulders then otherwise it might have been.
for our since and free grace may meet in the same actium) I say, There is yet hope in Israel Concerning this, that the fruit of all these Jarrings shall be the rendering of our Reformation Taller by head and shoulders then otherwise it might have been.
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My Brethren, because this is wonderful in our eyes, shall it therefore be wonderful in Gods eyes? Oh that I had faith enough to say, The zeal of the Lord of hosts shall perform this:
My Brothers, Because this is wondered in our eyes, shall it Therefore be wondered in God's eyes? O that I had faith enough to say, The zeal of the Lord of hosts shall perform this:
their own wisedom, their own counsels, their own strength, &c. and God will be All in All. The Lord alone shall be exalted in that day, Isa. 2.11. Tenthly and Lastly, By this way, and these methods, God endears Deliverances unto his people.
their own Wisdom, their own Counsels, their own strength, etc. and God will be All in All. The Lord alone shall be exalted in that day, Isaiah 2.11. Tenthly and Lastly, By this Way, and these methods, God endears Deliverances unto his people.
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If they were easily got, they would be light set-by; but O how sweet is a land of Rest after fourty yeers travel! how sweet Peace after War! how beautiful a Creation when it comes out of a Chaos! as heaven is worth two heavens to a poor soul that comes out of hell; so Deliverance is Deliverance indeed, and Reformation is Reformation twice told, that is fetcht out of the jaws of Difficulty, out of the bowels of devouring apposition: it will be meat indeed, when it comes out of the eater; and sweetnesse indeed,
If they were Easily god, they would be Light set-by; but Oh how sweet is a land of Rest After fourty Years travel! how sweet Peace After War! how beautiful a Creation when it comes out of a Chaos! as heaven is worth two heavens to a poor soul that comes out of hell; so Deliverance is Deliverance indeed, and Reformation is Reformation twice told, that is fetched out of the Jaws of Difficulty, out of the bowels of devouring apposition: it will be meat indeed, when it comes out of the eater; and sweetness indeed,
And thus, Right Honourable and Beloved, I have dispatcht the Fourfold account of this sad Truth, &c. That a Deliverance of Gods own promising and setting afoot, may meet with such desperate non-plusses and setbacks as may make it seem a lost designe.
And thus, Right Honourable and beloved, I have dispatched the Fourfold account of this sad Truth, etc. That a Deliverance of God's own promising and setting afoot, may meet with such desperate nonplusses and setbacks as may make it seem a lost Design.
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how it comes to passe that they should so mistake the ways and meanings of God, were indeed an account worth the enquiring into, were there time and room for such a work;
how it comes to pass that they should so mistake the ways and meanings of God, were indeed an account worth the inquiring into, were there time and room for such a work;
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First therefore, it may serve to Caution us not to measure the lawfulnesse or unlawfulnesse, goodnesse or badnesse of a Cause or Ʋndertaking by the encouragements or discouragements, the present successe or opposition it meets with:
First Therefore, it may serve to Caution us not to measure the lawfulness or unlawfulness, Goodness or badness of a Cause or Ʋndertaking by the encouragements or discouragements, the present success or opposition it meets with:
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they live like Lions and Wolves, tearing and devouring, and yet die many times like Lambs; not any knot to untie, no doubt of their salvation, no trouble of conscience;
they live like Lions and Wolves, tearing and devouring, and yet die many times like Lambs; not any knot to untie, no doubt of their salvation, no trouble of conscience;
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Whereas Designes of Gods own forming and animating, may, you see, meet with such dismaying Crossings and Turnbacks, that many times might make one think there is no life in the businesse. And therefore call not in question the goodnesse and warrantablenesse of the work of Reformation in hand,
Whereas Designs of God's own forming and animating, may, you see, meet with such dismaying Crossings and Turnbacks, that many times might make one think there is no life in the business. And Therefore call not in question the Goodness and warrantableness of the work of Reformation in hand,
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The Israelites after their first and second discomfiture before their Brethren of Benjamin, are at their Shall I go up again to battel against the children of Benjamin my Brother? and so again, Shall I go up, or shall I cease? thereby secretly making a doubt of the warrantablenesse of their War; although God expresly bid them go. And so you may finde the Israelites, even Joshua himself, repenting of their adventure, as it were;
The Israelites After their First and second discomfiture before their Brothers of Benjamin, Are At their Shall I go up again to battle against the children of Benjamin my Brother? and so again, Shall I go up, or shall I cease? thereby secretly making a doubt of the warrantableness of their War; although God expressly bid them go. And so you may find the Israelites, even joshua himself, repenting of their adventure, as it were;
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And have not we done so upon the desperate exigences, and straits, and non-plusses into which this designe hath been driven up many times? Have we not been at our Ifs and our Would-to-Gods, & c.? Remember, I beseech you, what reasonings and discourses you have had in your own hearts.
And have not we done so upon the desperate exigences, and straits, and nonplusses into which this Design hath been driven up many times? Have we not been At our Ifs and our Would-to-Gods, & c.? remember, I beseech you, what reasonings and discourses you have had in your own hearts.
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And get a better and a more infallible Rule to judge the goodnesse of Publike or personal designes by, not successes or opposition, but the Word; if it be according to that Rule, Wait on the Lord,
And get a better and a more infallible Rule to judge the Goodness of Public or personal designs by, not Successes or opposition, but the Word; if it be according to that Rule, Wait on the Lord,
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This is our sin and our folly, That when any Church-deliverance is on foot, we think it must be carried on without any interruption, it must be done all at once; and so when the work meets with unexpected hardship and contradiction of sinners, we are ready to call Providence, as well as the Cause into question. I said in my haste.
This is our sin and our folly, That when any Church-deliverance is on foot, we think it must be carried on without any interruption, it must be done all At once; and so when the work meets with unexpected hardship and contradiction of Sinners, we Are ready to call Providence, as well as the Cause into question. I said in my haste.
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I am cut off from before thine eyes: You know whose complaint it was. And Sion said, The Lord hath forgotten me, and my Lord hath forgotten me. HARD THOUGHTS!
I am Cut off from before thine eyes: You know whose complaint it was. And Sion said, The Lord hath forgotten me, and my Lord hath forgotten me. HARD THOUGHTS!
but methinks he dasheth a little upon God in his complaint (though there be a great deal of grace in it too) Wherefore hast THOU evil intreated this people? Why hast THOU sent me? THOU hast not delivered, &c. Ah good man, he think this was hard dealing of God;
but methinks he dasheth a little upon God in his complaint (though there be a great deal of grace in it too) Wherefore haste THOU evil entreated this people? Why haste THOU sent me? THOU hast not Delivered, etc. Ah good man, he think this was hard dealing of God;
And the reason of all this is (to give you the hint intimated before) Because the people of God take their eye off God and the promise, and fix it upon Second causes: because they do not wisely consider Gods times, how that the Churches despairing times, are Gods helping times:
And the reason of all this is (to give you the hint intimated before) Because the people of God take their eye off God and the promise, and fix it upon Second Causes: Because they do not wisely Consider God's times, how that the Churches despairing times, Are God's helping times:
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Now will I rise, &c. They do not wisely ponder Gods methods: Moses might have remembred how that God when he made Abraham a promise of bringing his seed out of Egypt; he shewed him also, as in a glasse, the Methods he would use in doing of it, in that Embleme of the smoking furnace, and the burning Lamp, the smoking furnace passeth before Abraham first an Embleme of black opposition, of sad and affrighting discouragement and trouble; and then comes the burning Lamp, an Embleme of JOYFUL AND GLORIOUS DELIVERANCE.
Now will I rise, etc. They do not wisely ponder God's methods: Moses might have remembered how that God when he made Abraham a promise of bringing his seed out of Egypt; he showed him also, as in a glass, the Methods he would use in doing of it, in that Emblem of the smoking furnace, and the burning Lamp, the smoking furnace passes before Abraham First an Emblem of black opposition, of sad and affrighting discouragement and trouble; and then comes the burning Lamp, an Emblem of JOYFUL AND GLORIOUS DELIVERANCE.
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Alas, Moses might have thought with himself, and have said to God, Lord, this opposition of Pharaoh, this doubling of thy peoples bondage, is nothing else but the vision thou shewedst to thy servant ABRAHAM;
Alas, Moses might have Thought with himself, and have said to God, Lord, this opposition of Pharaoh, this doubling of thy peoples bondage, is nothing Else but the vision thou shewedst to thy servant ABRAHAM;
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nor sin against thee by IMPATIENCE and UNBELIEF till thou pleasest to cause the BURNING LAMP TO ARISE upon us, &c. And with these words he might have quieted and still'd the people also.
nor since against thee by IMPATIENCE and UNBELIEF till thou pleasest to cause the BURNING LAMP TO ARISE upon us, etc. And with these words he might have quieted and stilled the people also.
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But the people of God have their failings and faintings, their short spiritednesse and short sightednesse; they look not to the time and methods of God;
But the people of God have their failings and faintings, their short spiritedness and short sightednesse; they look not to the time and methods of God;
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And therefore since by this short hint you see what the bottom of the disease is, labour to make a Cure of this Discovery. Take heed of hard thoughts of God. Second Use, Examination.
And Therefore since by this short hint you see what the bottom of the disease is, labour to make a Cure of this Discovery. Take heed of hard thoughts of God. Second Use, Examination.
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And yet in the Second place, though in such Exigencies and Emergencies as these be, we should labour to keep up good thoughts of the Cause, and good thoughts of God; yet there is great reason that we should at such times turn in upon our selves,
And yet in the Second place, though in such Exigencies and Emergencies as these be, we should labour to keep up good thoughts of the Cause, and good thoughts of God; yet there is great reason that we should At such times turn in upon our selves,
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why Gospel-designes, Church-deliverances stick so long in the birth, meet with such desperate retardings and retrograde motions: for this is certain, Deliverance seldom sticks in the birth, but there is some sin and folly at the bottom. Ephraim is an unwise son:
why Gospel-designes, Church-deliverances stick so long in the birth, meet with such desperate retardings and retrograde motions: for this is certain, Deliverance seldom sticks in the birth, but there is Some since and folly At the bottom. Ephraim is an unwise son:
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A metaphorical expression, importing thus much, that he should not have stayed so long for his deliverance out of Babylon, had there not been some great folly bound up in his heart;
A metaphorical expression, importing thus much, that he should not have stayed so long for his deliverance out of Babylon, had there not been Some great folly bound up in his heart;
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Object. You will surely say, What cause? the War goes on prosperously; never had Joshua better, swifter successe in the conquering of Canaan, then our Armies in all places of the Kingdom almost, have had in reducing this almost-lost nation;
Object. You will surely say, What cause? the War Goes on prosperously; never had joshua better, swifter success in the conquering of Canaan, then our Armies in all places of the Kingdom almost, have had in reducing this almost-lost Nation;
if you will look upon these progresses as Mercies, we have great cause to be thankful: but if we would look upon them as evidences, I see not any strong argument of rejoycing in them.
if you will look upon these Progresses as mercies, we have great cause to be thankful: but if we would look upon them as evidences, I see not any strong argument of rejoicing in them.
I see not any bottom in them upon which a man, if he will look with both his eyes, can build any clear conjecture what God will yet do with us: My Reason is this: The War goes on;
I see not any bottom in them upon which a man, if he will look with both his eyes, can built any clear conjecture what God will yet do with us: My Reason is this: The War Goes on;
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and sadder, in as much as now the obstructions do arise from our selves, whereas formerly they have risen from our enemies. And O happie Israel it was,
and sadder, in as much as now the obstructions do arise from our selves, whereas formerly they have risen from our enemies. And O happy Israel it was,
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and God, over-ruling those enemies and their designes to his own ends. For this cause I have raised thee up, to shew my power, &c. But when we see sin in the way,
and God, overruling those enemies and their designs to his own ends. For this cause I have raised thee up, to show my power, etc. But when we see sin in the Way,
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and we have cause to turn our days of mourning into days of rejoycing. But when we consider how we work, truely it looks as if we were in jest, or as if we we afraid of Deliverance, afraid of Reformation; and we have cause to turn days of Thanksgiving into days of Humiliation and mourning. For thus it is;
and we have cause to turn our days of mourning into days of rejoicing. But when we Consider how we work, truly it looks as if we were in jest, or as if we we afraid of Deliverance, afraid of Reformation; and we have cause to turn days of Thanksgiving into days of Humiliation and mourning. For thus it is;
I appeal else to the List and Catalogue of those sins which on the Delivereds part you have seen to be the great obstructions and set-backs to their Deliverance.
I appeal Else to the List and Catalogue of those Sins which on the Deliver part you have seen to be the great obstructions and setbacks to their Deliverance.
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First, doth not the Pride of England testifie to our very faces? Alas, neither Judgements nor days of humiliation have taken down the pride of our hearts. Oh the pride of Apparel, the pride of Houses, the pride of our Tables; but above all, the pride of Judgement, and the pride of Heart that is found in the midst of us to this day! England is very proud.
First, does not the Pride of England testify to our very faces? Alas, neither Judgments nor days of humiliation have taken down the pride of our hearts. O the pride of Apparel, the pride of Houses, the pride of our Tables; but above all, the pride of Judgement, and the pride of Heart that is found in the midst of us to this day! England is very proud.
Again, Is there not yet an unbelieving heart in the midst of us, causing us to depart from the living God? to depart from his Truths, and to depart from his Commands, and to depart from his Promises? Surely we have not faith enough left to carry us from one miracle to another.
Again, Is there not yet an unbelieving heart in the midst of us, causing us to depart from the living God? to depart from his Truths, and to depart from his Commands, and to depart from his Promises? Surely we have not faith enough left to carry us from one miracle to Another.
Though God hath caused us to walk upon the waters, yet if there do but arise one wave higher then other, with Peter we are ready to sink. Though we live in an Age of Miracles, yet in every new danger our Faith is to seek.
Though God hath caused us to walk upon the waters, yet if there do but arise one wave higher then other, with Peter we Are ready to sink. Though we live in an Age of Miracles, yet in every new danger our Faith is to seek.
and the noise of it is gone up to heaven, and calls for vengeance. I am confident, had there been but half so much praying as there hath been murmuring, we had not been now to have been delivered.
and the noise of it is gone up to heaven, and calls for vengeance. I am confident, had there been but half so much praying as there hath been murmuring, we had not been now to have been Delivered.
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O that it had died in the wildernesse! The hearts of men go after strange flesh, and our eyes after our fathers Idols. O how fain would some return into Egypt! At best, Brethren, we have but changed our Idolatry, not forsaken it:
O that it had died in the Wilderness! The hearts of men go After strange Flesh, and our eyes After our Father's Idols. Oh how fain would Some return into Egypt! At best, Brothers, we have but changed our Idolatry, not forsaken it:
and preferment better, &c. I am much afraid God might stop our mouthes with these things, though we never saw a Reformation. How little is it that men will do, or suffer, or part with, or deny themselves in for a Reformation!
and preferment better, etc. I am much afraid God might stop our mouths with these things, though we never saw a Reformation. How little is it that men will do, or suffer, or part with, or deny themselves in for a Reformation!
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Lastly, Are there not Divisions among us? Surely for the Divisions of England, for the Divisions of London, for the Divisions of Brethren, there be great thoughts of heart:
Lastly, are there not Divisions among us? Surely for the Divisions of England, for the Divisions of London, for the Divisions of Brothers, there be great thoughts of heart:
And how many there be that cast Oil in stead of Water upon these flames of Contention I how few study to be of an healing spirit! All cry for Peace; but most men by peace mean nothing else but their own wills. How few be there that do deny their own wills to seek for Peace? The Lord help us;
And how many there be that cast Oil in stead of Water upon these flames of Contention I how few study to be of an healing Spirit! All cry for Peace; but most men by peace mean nothing Else but their own wills. How few be there that doe deny their own wills to seek for Peace? The Lord help us;
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And in this case now though your enemies flee and fall apace before your Armies, yet I remember what God by the Prophet told the people, Jer. 37.9.10. Thus saith the Lord, Deceive not your selves, saying, The Caldeans shall surely depart from us: for they shall not depart:
And in this case now though your enemies flee and fallen apace before your Armies, yet I Remember what God by the Prophet told the people, Jer. 37.9.10. Thus Says the Lord, Deceive not your selves, saying, The Chaldaeans shall surely depart from us: for they shall not depart:
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And now, my Lords, for that Catalogue of Obstructions which the Deliverers of a People cast in their own way by Forgetfulnesse of Mercies. Pride and Security. Carnal Policie. Ʋnprayerfulnesse. Personal interests, base self-ends.
And now, my lords, for that Catalogue of Obstructions which the Deliverers of a People cast in their own Way by Forgetfulness of mercies. Pride and Security. Carnal Policy. Ʋnprayerfulnesse. Personal interests, base self-ends.
Over-credulity of the enemies good meanings. Preprosterous Methods. Defaults of execution of Justice upon Delinquents. Want of solid and substantial Principles.
Over-credulity of the enemies good meanings. Preprosterous Methods. Defaults of execution of justice upon Delinquents. Want of solid and substantial Principles.
And O that every one would begin to ask with the Disciples, Nunquid ego Domine mi? LORD IS IT I? Say, DELIVERED, Lord, is it I? Say, DELIVERERS, Lord, is it I? Every one say, Lord, I and my fathers house are the troublers of England, the Hinderers of Reformation: It may be Israel had been in Canaan, had I been stoned to death;
And Oh that every one would begin to ask with the Disciples, Whether ego Domine mi? LORD IS IT I? Say, DELIVERED, Lord, is it I? Say, DELIVERERS, Lord, is it I? Every one say, Lord, I and my Father's house Are the troublers of England, the Hinderers of Reformation: It may be Israel had been in Canaan, had I been stoned to death;
Christians, it is a day of sould-affliction, of self-judging, of self-condemnation before the Lord: let us make it a little judgement-day: how neer the great day is, who knows? oh prevent i:
Christians, it is a day of sould-affliction, of Self-judging, of self-condemnation before the Lord: let us make it a little judgement-day: how near the great day is, who knows? o prevent i:
and smite upon our thighs, and bear our shame, and cry, Guilty, guilty: this were the way to atone God, to save the kingdom, to hasten Reformation: God would certainly take it well at our hands.
and smite upon our thighs, and bear our shame, and cry, Guilty, guilty: this were the Way to atone God, to save the Kingdom, to hasten Reformation: God would Certainly take it well At our hands.
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And first, Noble Peers. Do you desire to serve Jesus Christ faithfully in this work of Reformation? do you desire to manage it so, as no obstruction may be on your part? I know you do!
And First, Noble Peers. Do you desire to serve jesus christ faithfully in this work of Reformation? do you desire to manage it so, as no obstruction may be on your part? I know you doe!
Give then a poor Minister of Jesus Christ that desires as much to serve you, leave, to present you with a few Cautions, or Directions, or Rules (call them which you will) to help you in your work.
Give then a poor Minister of jesus christ that Desires as much to serve you, leave, to present you with a few Cautions, or Directions, or Rules (call them which you will) to help you in your work.
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It was a brave answer that Luther returned to Melancton, when surpris'd with fear, he wrote to Luther to be more moderate; Oh, says he, If the Cause be not Gods, let us lay aside;
It was a brave answer that Luther returned to Melanchthon, when surprised with Fear, he wrote to Luther to be more moderate; O, Says he, If the Cause be not God's, let us lay aside;
he must onely see, he must not enter the Land of promise It was a brave Resolution of Nehemiah: Should such a man as I flee? Short spirited men will give away their souls, much more a kingdom for nothing.
he must only see, he must not enter the Land of promise It was a brave Resolution of Nehemiah: Should such a man as I flee? Short spirited men will give away their Souls, much more a Kingdom for nothing.
3. Observe Gods goings forth, and then bestir your selves. Saith God to David, When thou hearest the sound of a going in the top of the Mulberry-trees, then bestir thy self;
3. Observe God's goings forth, and then Bestir your selves. Says God to David, When thou Hearst the found of a going in the top of the Mulberry trees, then Bestir thy self;
My Lords, God hath smitten the Host of the Philistines; is not this his walking on the top of the Mulberry-trees? Are not these the signals of Gods presence? O bestir your selves now to do something worthy of God, and worthy of these wonders, in the work of Reformation.
My lords, God hath smitten the Host of the philistines; is not this his walking on the top of the Mulberry trees? are not these the signals of God's presence? O Bestir your selves now to do something worthy of God, and worthy of these wonders, in the work of Reformation.
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4. Take heed of Tolerations: do you know what they are? Truely in the latitude as they are cried up; and contended for, they are nothing else but a Gunpowder-Treason to blowe up Religion; a Balaam 's plot to bring God in an enemy upon us:
4. Take heed of Tolerations: do you know what they Are? Truly in the latitude as they Are cried up; and contended for, they Are nothing Else but a Gunpowder treason to blow up Religion; a balaam is plot to bring God in an enemy upon us:
as sure as you are there, my Lords, Priests and Jesuites are working these fire-works under-ground, and put them into the hands of active Engineers to throw them abroad.
as sure as you Are there, my lords, Priests and Jesuits Are working these fireworks underground, and put them into the hands of active Engineers to throw them abroad.
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to follow them by the print of their feet, to their burrows, where they skulk up and down in every place both in Citie and Countrey. What engines did Julian the Apostate and Valens the Emperour use, when they would undermine and ruine Christian Religion,
to follow them by the print of their feet, to their burrows, where they skulk up and down in every place both in city and Country. What Engines did Julian the Apostate and Valens the Emperor use, when they would undermine and ruin Christian Religion,
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Answ. No, God forbid. I hope through Gods mercy and the Parliaments piety and wisedom, there will be a medium found out between Banishment and a Toleration; or else for my part, I had rather be banisht even life it self,
Answer No, God forbid. I hope through God's mercy and the Parliaments piety and Wisdom, there will be a medium found out between Banishment and a Toleration; or Else for my part, I had rather be banished even life it self,
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to have found such a one, would have been grievous; but to make such a one, would be intolerable; what could Episcopacie it self have done more? It is as if you put a scandalous Minister upon a people,
to have found such a one, would have been grievous; but to make such a one, would be intolerable; what could Episcopacy it self have done more? It is as if you put a scandalous Minister upon a people,
Fifthly, take heed, I beseech you also, of that which is the next door to a Toleration, and that is Connivence: It is but a Toleration in figures, though not in words at length. The plot of the Bishops for the advance of Popery (whereby indeed it was thriven to a formidable height among us.) A Toleration will sound too broad, we shall hear ill among the people:
Fifthly, take heed, I beseech you also, of that which is the next door to a Toleration, and that is Connivance: It is but a Toleration in figures, though not in words At length. The plot of the Bishops for the advance of Popery (whereby indeed it was thriven to a formidable height among us.) A Toleration will found too broad, we shall hear ill among the people:
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but, said they to the Papists and Jesuites, do what you will, we will secure you; if ye be fined, we will take it off; if ye be imprison'd, we will quickly fetch you out: O LET NOT YOUR SOULS COME INTO THEIR SECRETS;
but, said they to the Papists and Jesuits, do what you will, we will secure you; if you be fined, we will take it off; if you be imprisoned, we will quickly fetch you out: Oh LET NOT YOUR SOULS COME INTO THEIR SECRETS;
And therefore in the Sixth place, let it be your wisedom and piety to provide well and thorowly for Religion, before you provide for the Religious: Settle a Rule according to the Word (and,
And Therefore in the Sixth place, let it be your Wisdom and piety to provide well and thoroughly for Religion, before you provide for the Religious: Settle a Rule according to the Word (and,
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if I may say so) according to the example of the best Reformed Churches, before you debate a Dispensation from the Role. Let us know who be Saints, before the Saints know their Thirty: For let me say this freely,
if I may say so) according to the Exampl of the best Reformed Churches, before you debate a Dispensation from the Role. Let us know who be Saints, before the Saints know their Thirty: For let me say this freely,
It is not all the Militia nor Provisions in the world, that can secure their Peace and Safety. Shall he prosper? shall he escape that doth such things? or shall he break the Covenant and be delivered? You know who said so, and upon what occasion.
It is not all the Militia nor Provisions in the world, that can secure their Peace and Safety. Shall he prosper? shall he escape that does such things? or shall he break the Covenant and be Delivered? You know who said so, and upon what occasion.
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and all that are call'd to be our Reformers, as well as the Ministers of the Gospel, to be deeply sensible of your former Compliances with Episcopal Superstitions and Idolatrous mixtures in the Worship of God.
and all that Are called to be our Reformers, as well as the Ministers of the Gospel, to be deeply sensible of your former Compliances with Episcopal Superstitions and Idolatrous mixtures in the Worship of God.
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Do you think Jesus Christ will not be as jealous of his own Prerogative? And oh if you should do any thing which the Parliament in heaven, that upper House (for I know you look upon your selves but as the nether House of Parliament) should vote a breach of Priviledge, a trespasse upon the Prerogative Royal of the King of Saints;
Do you think jesus christ will not be as jealous of his own Prerogative? And o if you should do any thing which the Parliament in heaven, that upper House (for I know you look upon your selves but as the neither House of Parliament) should vote a breach of Privilege, a trespass upon the Prerogative Royal of the King of Saints;
how would ye be able to answer it in the day of Accounts? Oh therefore see I beseech you to these things. 1. That Christs person be adored; that men honour the Son, even as they bonour the Father.
how would you be able to answer it in the day of Accounts? O Therefore see I beseech you to these things. 1. That Christ person be adored; that men honour the Son, even as they bonour the Father.
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2. That his Ordinances be preserved in their purity. 3. That his Officers be preserved in their power. 4. That his Offices be preserved in their latitude. 5. That all his Administrations and Censures be put into faithful and proper hands. If we come into your Houses, we see no confusion there:
2. That his Ordinances be preserved in their purity. 3. That his Officers be preserved in their power. 4. That his Offices be preserved in their latitude. 5. That all his Administrations and Censures be put into faithful and proper hands. If we come into your Houses, we see no confusion there:
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In the Tenth and last place, Especially look to Self-reformation. Reform your Persons, reform your Families: say as Joshua, I and my house will serve the Lord.
In the Tenth and last place, Especially look to Self-reformation. Reform your Persons, reform your Families: say as joshua, I and my house will serve the Lord.
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Verse 2. I will set no wicked thing before mine eyes, &c. It was David 's resolution, when he came to the Kingdom, and set upon the work of Reformation, he resolved he would begin at home. Oh shew your selves the sons of Jacob, the line of David. An Ʋnreformed Reformer is a drie Sea, a dark Sun, a cold Fire, an ungood God; Contractio in adjecto;
Verse 2. I will Set no wicked thing before mine eyes, etc. It was David is resolution, when he Come to the Kingdom, and Set upon the work of Reformation, he resolved he would begin At home. O show your selves the Sons of Jacob, the line of David. an Ʋnreformed Reformer is a dry Sea, a dark Sun, a cold Fire, an ungood God; Contractio in Adjecto;
In a word, Noble Peers and Patriots, you have in your hands the fairest opportunity and the richest advantages to make Christ glorious, the Church beautiful, the State honourable, your Names precious, your selves so many Moses's and Joshua's, the Saviours of the People, that ever Nobility or Parliament had.
In a word, Noble Peers and Patriots, you have in your hands the Fairest opportunity and the Richest advantages to make christ glorious, the Church beautiful, the State honourable, your Names precious, your selves so many Moses's and Joshua's, the Saviors of the People, that ever Nobilt or Parliament had.
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Answ. 1. If we had, an unbelieving heart will be an unbelieving heart in spite of promises: It is not a promise will make us believe, if we want faith.
Answer 1. If we had, an unbelieving heart will be an unbelieving heart in spite of promises: It is not a promise will make us believe, if we want faith.
4. Know this also, that Scripture - Command supplies the want of Scripture - Promise. Go with me to Heb. 11.13, and ye shall finde Abraham with his staff in his hand, and his sandals on his feet, and his loyns girt: Please to let me ask him Two or three questions by the way; see what he will answer.
4. Know this also, that Scripture - Command supplies the want of Scripture - Promise. Go with me to Hebrew 11.13, and you shall find Abraham with his staff in his hand, and his Sandals on his feet, and his loins girded: Please to let me ask him Two or three questions by the Way; see what he will answer.
but in special: The whole Book of the Revelation, is nothing else but one great Promise of the downfall of Antichrist, and Gospel-Reformation; and that is the work Parliament and Kingdom have now in hand in these three Nations. Be of good courage;
but in special: The Whole Book of the Revelation, is nothing Else but one great Promise of the downfall of Antichrist, and Gospel-Reformation; and that is the work Parliament and Kingdom have now in hand in these three nations. Be of good courage;
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both it, and you, that are faithful, and called, and chosen, are in the hands of a God that knows how to carry on his Work, not onely against, but by the opposition of men and devils.
both it, and you, that Are faithful, and called, and chosen, Are in the hands of a God that knows how to carry on his Work, not only against, but by the opposition of men and Devils.
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2. Onely therefore, in the next and last place, Take heed that none of you be obstructions in the way your selves; labour to remove the hinderances that lie at your door (what they are, you saw before.) Studie to promote this great Designe by your counsel, purses, persons, prayers, REFORMATION, with all you have, and all you are, and the work is done;
2. Only Therefore, in the next and last place, Take heed that none of you be obstructions in the Way your selves; labour to remove the hindrances that lie At your door (what they Are, you saw before.) Study to promote this great Design by your counsel, purses, Persons, Prayers, REFORMATION, with all you have, and all you Are, and the work is done;
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Here is our exceeding mistake and mischief; We stand, like Jacob 's sons, looking one upon another, and can very hardly be brought to think, that one mans Sin can do much harm, or one mans Reformation can do much good. But be not deceived, Brethren, God is not mocked:
Here is our exceeding mistake and mischief; We stand, like Jacob is Sons, looking one upon Another, and can very hardly be brought to think, that one men since can do much harm, or one men Reformation can do much good. But be not deceived, Brothers, God is not mocked:
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Achan was but one, and yet he troubled Israel; Jonah was but one, and yet he had gone nigh to have sunk the Ship; Adam but one, and yet he sunk all the world:
achan was but one, and yet he troubled Israel; Jonah was but one, and yet he had gone High to have sunk the Ship; Adam but one, and yet he sunk all the world:
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And if thou should be that one, or one amongst many; how wilt thou look when thou shalt see the Kingdom afire about thine ears with the flames which thou hast kindled? And when thou art buried in her ashes, this shall be thy Inscription that shall stand till Dooms day;
And if thou should be that one, or one among many; how wilt thou look when thou shalt see the Kingdom afire about thine ears with the flames which thou hast kindled? And when thou art buried in her Ashes, this shall be thy Inscription that shall stand till Dooms day;
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On the other side, remember for your encouragement; Joshua was but one, and yet he brought Israel to Canaan; Caleb was but one, and yet he still'd the people; Phineas was but one, and yet he turned away Gods wrath; Paul was but one, and yet he saved the ship; and Christ Jesus the second Adam was but one, and yet he redeemed the world: I trod the wine-presse alone, &c. In a word, you hear God promising, Finde me one man, and I will pardon; and the holy Ghost telling us, He shall deliver the Island of the innocent,
On the other side, Remember for your encouragement; joshua was but one, and yet he brought Israel to Canaan; Caleb was but one, and yet he stilled the people; Phinehas was but one, and yet he turned away God's wrath; Paul was but one, and yet he saved the ship; and christ jesus the second Adam was but one, and yet he redeemed the world: I trod the winepress alone, etc. In a word, you hear God promising, Find me one man, and I will pardon; and the holy Ghost telling us, He shall deliver the Island of the innocent,
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And if thou shouldst be that one, or one of those few, what an honour would it be to be called, The Repairer of the breaches, the Restorer of the desolate paths to dwell in;
And if thou Shouldst be that one, or one of those few, what an honour would it be to be called, The Repairer of the Breaches, the Restorer of the desolate paths to dwell in;
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Sapientia mundi qua vult omnia redigere in ordinem; & publicae utilitati impiis consiliis mederi. Exod. 32.22, 23, 24. 1 King. 12. from vers. 26 to the end of the Chap. Joh. 11.48.
Sapientia mundi qua vult omnia redigere in ordinem; & publicae utilitati impiis Concilis mederi. Exod 32.22, 23, 24. 1 King. 12. from vers. 26 to the end of the Chap. John 11.48.
Saepe contingit prophanos quo { que } homines jure gloriari de bona cousa, quia tamen non agroscunt mundum divinitus gubernari, subsidunt in conscientiae suae theatro, a• fraenum rodentes contumaciter magis quam constanter ferunt injurias; quia ex fide & invocatione Dei nullam perunt consolationem. At fideles non tantum nitumur causae suae bonitate, &c. Calv. in Psal. 17.1. Judg. 20.
Saepe contingit prophanos quo { que } homines jure Gloriari de Bona cousa, quia tamen non agroscunt Mundum Divinely gubernari, subsidunt in conscientiae suae Theatre, a• fraenum rodentes contumaciter magis quam Constanter ferunt injurias; quia ex fide & invocation Dei Nullam perunt consolationem. At fideles non Tantum nitumur causae suae bonitate, etc. Calvin in Psalm 17.1. Judges 20.
