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A SERMON PREACHED TO THE Honorable House of COMMONS Assembled in PARLIAMENT, At a publike FAST, May 25. 1642. LUKE 18.6, 7, 8. 6. And the Lord said;
A SERMON PREACHED TO THE Honourable House of COMMONS Assembled in PARLIAMENT, At a public FAST, May 25. 1642. LUKE 18.6, 7, 8. 6. And the Lord said;
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Heare what the unjust Iudge saith.
Hear what the unjust Judge Says.
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7. And shall not God avenge his owne Elect, which cry day and night unto him;
7. And shall not God avenge his own Elect, which cry day and night unto him;
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though he beare long with them? 8. I tell you, that he will avenge them speedily:
though he bear long with them? 8. I tell you, that he will avenge them speedily:
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neverthelesse, when the Son of man cometh, shall he finde faith on the earth? WEE are in a Parable. A Parable delivers some excellent truth under a comparison.
nevertheless, when the Son of man comes, shall he find faith on the earth? we Are in a Parable. A Parable delivers Some excellent truth under a comparison.
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That truth is now Prefixed, now Affixed; It is here prefixed, and it is this. In prayer wee must not faint, nor flagge. This the Point.
That truth is now Prefixed, now Affixed; It is Here prefixed, and it is this. In prayer we must not faint, nor flag. This the Point.
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And this is pressed from the successe, and that is argued ab Impari, thus. If constant and faithfull prayer cary it with the worst, much more with the best:
And this is pressed from the success, and that is argued ab Impari, thus. If constant and faithful prayer carry it with the worst, much more with the best:
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If with a bad man, then with our gracious God. This is the Summe. The parts of the Parable are ordinary, 1. A Proposition, 2. A Reddition
If with a bad man, then with our gracious God. This is the Sum. The parts of the Parable Are ordinary, 1. A Proposition, 2. A Reddition
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In both we have, 1. Persons represented, 2. The successe mentioned.
In both we have, 1. Persons represented, 2. The success mentioned.
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In the first part, the Persons on the one side are, 1. Praying; a poore, shistlesse, friendlesse widow who had no advocate but misery and importunity. 2. Prayed to; a sowre, sullen, froward peece, a man without sense of Pietie, or Humanity, one who presents as ill as may'be,
In the First part, the Persons on the one side Are, 1. Praying; a poor, shistlesse, friendless widow who had no advocate but misery and importunity. 2. Prayed to; a sour, sullen, froward piece, a man without sense of Piety, or Humanity, one who presents as ill as may'be,
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whether Place or Person be considered. Yet see, this woman prevailes with this man. In the second part you have, for one woman, many men;
whither Place or Person be considered. Yet see, this woman prevails with this man. In the second part you have, for one woman, many men;
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for one stranger, many children: for occasionall petitions, uncessant suits: and for a bad Iudge, a good Father, who can no more deny his owne, then himselfe.
for one stranger, many children: for occasional petitions, uncessant suits: and for a bad Judge, a good Father, who can no more deny his own, then himself.
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If then she, a woman so weake, overcame a man so harsh: what may not children so many, do with a Father so good?
If then she, a woman so weak, overcame a man so harsh: what may not children so many, do with a Father so good?
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You have the Parable. Our worke lies in the Reddition, where 1. Our blessed Saviour prefaces and premises, (Heare what the unrighteous Iudge saith) Heare it to your comfort;
You have the Parable. Our work lies in the Reddition, where 1. Our blessed Saviour prefaces and premises, (Hear what the unrighteous Judge Says) Hear it to your Comfort;
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He speaks some comfort, and (in him) God speaks more. 2. He assumes, and that most strongly, as the question shews;
He speaks Some Comfort, and (in him) God speaks more. 2. He assumes, and that most strongly, as the question shows;
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Shall not God avenge, &c. as if he had said, It is out of question, he will. 3. He concludes. God will heare, will certainly heare, nay, will seasonably heare, with a non obstante; notwithstanding he is seemingly slow in his answers,Shall not God avenge, etc. as if he had said, It is out of question, he will. 3. He concludes. God will hear, will Certainly hear, nay, will seasonably hear, with a non Obstacle; notwithstanding he is seemingly slow in his answers,
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and we certainly weak in our faith and dependance. I will say no more, as yet, to the words.
and we Certainly weak in our faith and dependence. I will say no more, as yet, to the words.
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Something I have to say to you, from them;
Something I have to say to you, from them;
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and I hold it my happinesse, that I, who have no breath to spare, shall speake to those, who will conceive faster,
and I hold it my happiness, that I, who have no breath to spare, shall speak to those, who will conceive faster,
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and see farther, then I can speak. For my Errands; the first and maine results from the whole, and this it is.
and see farther, then I can speak. For my Errands; the First and main results from the Whole, and this it is.
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In point of Prayer, we must gather all arguments of incouragement, and never yeeld, till we have the day. In point of Prayer, we must gather all Arguments of encouragement, and never yield, till we have the day.
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Prayer is a mastery, and that mastery is a wrastling and wrastle we must, whiles we can stand.
Prayer is a mastery, and that mastery is a wrestling and wrestle we must, while we can stand.
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When we are once drawne forth upon this service, where we pitch, there wee must make good our ground, without flight, or fainting;
When we Are once drawn forth upon this service, where we pitch, there we must make good our ground, without flight, or fainting;
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as one word, in the first verse here, and another in the last verse, Heb. 10. is conceived to imply. as one word, in the First verse Here, and Another in the last verse, Hebrew 10. is conceived to imply.
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This the Lesson our Master is now teaching, and he charges it upon us as a duty in the first verse.
This the lesson our Master is now teaching, and he charges it upon us as a duty in the First verse.
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And for farther proof and incouragement, I present you onely with three Arguments. 1. The first is drawne from God;
And for farther proof and encouragement, I present you only with three Arguments. 1. The First is drawn from God;
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where he gives, we may, we must take all incouragements.
where he gives, we may, we must take all encouragements.
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Here God gives all, as 1. He offers himselfe to us as a Father; as a Father hearing prayer, as a Father begging prayer, as a Father loving prayer, as a Father able to exceed all prayers, needs, thoughts. 2. He binds himselfe as much by promise, as us by precept.
Here God gives all, as 1. He offers himself to us as a Father; as a Father hearing prayer, as a Father begging prayer, as a Father loving prayer, as a Father able to exceed all Prayers, needs, thoughts. 2. He binds himself as much by promise, as us by precept.
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Those promises of his are full, are free; He is rich to all that call upon him:
Those promises of his Are full, Are free; He is rich to all that call upon him:
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Every one that seeketh, findeth, and such like:Every one that seeks, finds, and such like:
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And those promises are made to Christ, founded on Christ, sealed in blood, backt with an Oath. 3. He commands us to beg, and that without wavering;
And those promises Are made to christ, founded on christ, sealed in blood, backed with an Oath. 3. He commands us to beg, and that without wavering;
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nay with all boldnesse, with all confidence of boldnesse, and fulnesse of assurance. 4. He armes us with Parables, experiments, and all arguments of comfort;
nay with all boldness, with all confidence of boldness, and fullness of assurance. 4. He arms us with Parables, experiments, and all Arguments of Comfort;
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Indeed such Topicks, as that it is impossible for God to recede, if we stand our ground. And thus from God.
Indeed such Topicks, as that it is impossible for God to recede, if we stand our ground. And thus from God.
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2. Next to God, I present you with a cloud of Petitioners, who have stirred up themselves, to take hold of God, and it hath taken well.
2. Next to God, I present you with a cloud of Petitioners, who have stirred up themselves, to take hold of God, and it hath taken well.
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I begin with Moses. If a man would have been discouraged, Moses had beene the man. 1. The people were stark naught,
I begin with Moses. If a man would have been discouraged, Moses had been the man. 1. The people were stark nought,
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and passing froward. 2. God seems to take him off, and to give him a discharge, Let me alone, saith he. 3. He seems to take off all objections.
and passing froward. 2. God seems to take him off, and to give him a discharge, Let me alone, Says he. 3. He seems to take off all objections.
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I will make of thee (saith he) in stead of them, a great people. 4. He suspends his answer, day after day,I will make of thee (Says he) in stead of them, a great people. 4. He suspends his answer, day After day,
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as if hee were unwilling to condescend. Yet Moses stands to it. God cannot get him gone;
as if he were unwilling to condescend. Yet Moses Stands to it. God cannot get him gone;
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away he will not, without his errand, his errand hee hath. To him I adde Iacob our Father, who concludes Vs, as Hosea saith.
away he will not, without his errand, his errand he hath. To him I add Iacob our Father, who concludes Us, as Hosea Says.
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In him God spake with us. This Iacob knowes not what discouragement means. God seemed to give him his answer, in Esau's expedition against him; In him God spoke with us. This Iacob knows not what discouragement means. God seemed to give him his answer, in Esau's expedition against him;
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but hee will not take it: God was willing to put him off; but hee will not admit of any Put-offs: hee seems to take his leave;
but he will not take it: God was willing to put him off; but he will not admit of any Put-offs: he seems to take his leave;
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but Iacob, by his leave, will not part so: he seems angry, and willing to shake him off; but Iacob holds his hold:
but Iacob, by his leave, will not part so: he seems angry, and willing to shake him off; but Iacob holds his hold:
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nay, hee seems to crush him, to maime him, to begin Esau's quarrell against him;
nay, he seems to crush him, to maim him, to begin Esau's quarrel against him;
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but hee, like him in story, when hee was maim'd on one hand, holds the ship with the other,
but he, like him in story, when he was maimed on one hand, holds the ship with the other,
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and when hee was handlesse, held with his teeth, whilest breath held: So our Champion: Froun God, smite hee, wound hee; Iacob is at a point.
and when he was handless, held with his teeth, whilst breath held: So our Champion: Froun God, smite he, wound he; Iacob is At a point.
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A Blessing hee came for, and a Blessing hee will have.
A Blessing he Come for, and a Blessing he will have.
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I will not let thee goe, (saith hee) unlesse thou blesse mee. His limbs, his life might goe:I will not let thee go, (Says he) unless thou bless me. His limbs, his life might go:
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but there is no going for Christ, without a pawn, without a blessing. This is the man.
but there is no going for christ, without a pawn, without a blessing. This is the man.
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Now what is his speed? The Lord admires him, and honors him to all generations.
Now what is his speed? The Lord admires him, and honours him to all generations.
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What is thy name (saith hee) q. d. I never met with such a fellow. What is thy name (Says he) q. worser. I never met with such a fellow.
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Titles of honour are not worthy of thee. Thou shalt bee called, not Iacob, a shepherd with men:Titles of honour Are not worthy of thee. Thou shalt be called, not Iacob, a shepherd with men:
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but Iacob, a Prince with God. Nay not Iacob, a wrastler with man: but Israel, a prevailer with God. but Iacob, a Prince with God. Nay not Iacob, a wrestler with man: but Israel, a prevailer with God.
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To these men, I adde one Woman, Matth. 15. who, like another Gorgonia, threatens heaven, and is (as her brother said of her) modestly impudent, and invincible. Nothing can discourage her.
To these men, I add one Woman, Matthew 15. who, like Another Gorgonia, threatens heaven, and is (as her brother said of her) modestly impudent, and invincible. Nothing can discourage her.
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Not her Sexe, not her Nation, not her Misery, not her Delayes: but shee gathers strength by her wounds, and comfort out of discouragements.
Not her Sex, not her nation, not her Misery, not her Delays: but she gathers strength by her wounds, and Comfort out of discouragements.
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Will Christ give no answer? Good, thinks shee: this is no denyall yet. Gives hee a discouraging answer? That's well, saith shee:
Will christ give no answer? Good, thinks she: this is no denial yet. Gives he a discouraging answer? That's well, Says she:
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I have obtained words, I expect deeds too: hee that opens his mouth, will open his hand also.
I have obtained words, I expect Deeds too: he that Opens his Mouth, will open his hand also.
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Cals hee her dogge? all the better.
Calls he her dog? all the better.
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Dogs some way belong to the family, some interest and right they have to some crumbs, to some scraps;
Dogs Some Way belong to the family, Some Interest and right they have to Some crumbs, to Some scraps;
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and something she makes of it. You heare the Conclusion. O woman! Great is thy faith.
and something she makes of it. You hear the Conclusion. Oh woman! Great is thy faith.
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Bee it unto thee, as thou wilt. I never met with such a woman:Bee it unto thee, as thou wilt. I never met with such a woman:
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have it shee will, and have it she shall, and that instantly, (this very houre;) and that fully, shee's her own carver.
have it she will, and have it she shall, and that instantly, (this very hour;) and that Fully, she's her own carver.
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And this is our second Argument. A third this parable furnishes me withall. Courage in prayer drawes on importunity. Both cary it with man; much more with God. Marke the Widow.
And this is our second Argument. A third this parable furnishes me withal. Courage in prayer draws on importunity. Both carry it with man; much more with God. Mark the Widow.
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Shee stood in no relation to the Judge: Shee had no promise from him; his place and person promised little:
Shee stood in no Relation to the Judge: She had no promise from him; his place and person promised little:
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There was little honesty in him, and as little hope: either from or for her: yet shee scrues him up, and makes him weary of denials.
There was little honesty in him, and as little hope: either from or for her: yet she scrues him up, and makes him weary of denials.
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What! a Woman in these cicumstances Masculine! and We Womanish! Consider, I beseech you, how much is wonne,What! a Woman in these Circumstances Masculine! and We Womanish! Consider, I beseech you, how much is won,
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or lost, by holding up, or letting fall our spirits in prayer.
or lost, by holding up, or letting fallen our spirits in prayer.
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Are wee confident? Then consider, that Prayer is the strength of the Creature, (for it ingages Gods strength) & confidence is the strength of our prayer, and of our selves: It doubles our strength; It contributes to the Publike:
are we confident? Then Consider, that Prayer is the strength of the Creature, (for it engages God's strength) & confidence is the strength of our prayer, and of our selves: It doubles our strength; It contributes to the Public:
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It sets God in the throne, nay us in a sort: for so (with Iacob) we reigne with God.
It sets God in the throne, nay us in a sort: for so (with Iacob) we Reign with God.
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That made Iacob, Israel. Other wayes, and things might make him Iacob: but Prayer denominates him Israel. By this, hee,
That made Iacob, Israel. Other ways, and things might make him Iacob: but Prayer denominates him Israel. By this, he,
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and wee, reigne over heaven, and earth, and cary the world in our hand;
and we, Reign over heaven, and earth, and carry the world in our hand;
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As the Boy at Athens sometimes said (I bring it onely for illustration) Hee could command all Athens. His reason: As the Boy At Athens sometime said (I bring it only for illustration) He could command all Athens. His reason:
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Hee could doe any thing with his Mother; his Mother with his Father; his Father with that State: He could do any thing with his Mother; his Mother with his Father; his Father with that State:
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So here, Faith can doe any thing with Prayer; Prayer with Christ; Christ with his Father; his Father with All.
So Here, Faith can do any thing with Prayer; Prayer with christ; christ with his Father; his Father with All.
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But now, on the other side, Faintheartednes in prayer, 1. Hurts us. 2. Robs the Publike. 3. Wrongs God. 1. For God. It is a true Maxime, True defects in the Creature come from falsly-conceited defects in the Creator.
But now, on the other side, Faintheartednes in prayer, 1. Hurts us. 2. Robs the Public. 3. Wrongs God. 1. For God. It is a true Maxim, True defects in the Creature come from falsly-conceited defects in the Creator.
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Thence our faith failes, because we have so low, so narrow, and so poore conceits of Almighty God, whose glory is so much eclipsed,
Thence our faith fails, Because we have so low, so narrow, and so poor conceits of Almighty God, whose glory is so much eclipsed,
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as wee ' bate any thing of his Al-sufficiency, and prayers Omnipotency. 2. For our selves. Discouragement robs us of our strength.
as we ' bore any thing of his All-sufficiency, and Prayers Omnipotency. 2. For our selves. Discouragement robs us of our strength.
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A discouraged man is but halfe a man. Hee lies open to every temptation; is soon beaten down, and from halting soon turnes aside.
A discouraged man is but half a man. He lies open to every temptation; is soon beaten down, and from halting soon turns aside.
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Either hee prayes not at all: or not constantly: at best, his prayers are fearfull, soon receive a check, and take their answer.
Either he prays not At all: or not constantly: At best, his Prayers Are fearful, soon receive a check, and take their answer.
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And, as it makes God but halfe a God, and Mans selfe but halfe a Man, so 3. For others. It is not onely wanting to the Publick: but it hath an ill influence upon all.
And, as it makes God but half a God, and men self but half a Man, so 3. For Others. It is not only wanting to the Public: but it hath an ill influence upon all.
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The truth is, (If I may speake it all at once.) It teaches God to Deny: our fellow-souldiers to Fly: (as the fearefull did in Israel: and our selves onely to Object, and to make difficulties,
The truth is, (If I may speak it all At once.) It Teaches God to Deny: our fellow-soldiers to Fly: (as the fearful did in Israel: and our selves only to Object, and to make difficulties,
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and in the end to Die for feare of Dying, Nabal-like.
and in the end to Die for Fear of Dying, Nabal-like.
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1. Before I Exhort, I cannot but blush at this basenesse of spirit, in my selfe, in our nature.
1. Before I Exhort, I cannot but blush At this baseness of Spirit, in my self, in our nature.
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You are as willing as I to take shame to your selves this day, and to sit before God (as Ezra did) confounded. Tell mee (I beseech you) for the furthering of our humiliation, Tell mee.
You Are as willing as I to take shame to your selves this day, and to fit before God (as Ezra did) confounded. Tell me (I beseech you) for the furthering of our humiliation, Tell me.
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Is not Cowardise blushfull? Will not men rather Die, then heare - Cowards? and what is that but Feare and Boldnesse misplaced? And what is this but our Temper? who are Daring, where wee should Feare; and there onely Feare, where wee should bee Valiant. I instance in the present work.Is not Cowardice blushful? Will not men rather Die, then hear - Cowards? and what is that but fear and Boldness misplaced? And what is this but our Temper? who Are Daring, where we should fear; and there only fear, where we should be Valiant. I instance in the present work.
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Wee have Gods Passe, and Patent for Prayer, and dare not plead it: and yet elsewhere presume without Licence. For I demand.
we have God's Pass, and Patent for Prayer, and Dare not plead it: and yet elsewhere presume without Licence. For I demand.
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Have not wee as good warrant to Pray, as to Curse? to Blesse, as to Blaspheme? yet here wee feare not, wee doubt not: there wee doe nothing els.
Have not we as good warrant to Pray, as to Curse? to Bless, as to Blaspheme? yet Here we Fear not, we doubt not: there we do nothing Else.
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I bring the case neerer to our purpose.
I bring the case nearer to our purpose.
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What thinke you? Have not wee as good warrant to beg of God, as Rogues and Vagrants of us? They are strangers;
What think you? Have not we as good warrant to beg of God, as Rogues and Vagrants of us? They Are Strangers;
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They have no promise from us; none the least invitation:
They have no promise from us; none the least invitation:
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Nay, they trouble us, they charge us, they are in a disobedience, there is Law against them Asking, and us Giving:
Nay, they trouble us, they charge us, they Are in a disobedience, there is Law against them Asking, and us Giving:
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yet say, doe, what you please, they will not off. Send to them; they will sooner make your child or servant their spokesman, then make away.
yet say, do, what you please, they will not off. Send to them; they will sooner make your child or servant their spokesman, then make away.
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Threaten them with Stocks, or Officer, or what you please; it is all one.
Threaten them with Stocks, or Officer, or what you please; it is all one.
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And shall these put forth in such a tempest, in a contrary wind, when all makes against them? And wee sit still,
And shall these put forth in such a tempest, in a contrary wind, when all makes against them? And we fit still,
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when wind, and tyde, and all is for us? when we have Law on our sides,
when wind, and tIED, and all is for us? when we have Law on our sides,
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and Gospell on our sides, and all the world on our sides? For Prayer ingrosses all the World, Heaven, Earth, All. I put it yet a little farther.
and Gospel on our sides, and all the world on our sides? For Prayer ingrosses all the World, Heaven, Earth, All. I put it yet a little farther.
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Have not wee as many incouragements from Heaven, as from Earth? Is not God as rich as Man? as able, as willing, as Free? yet see our practise. Wee have suites;
Have not we as many encouragements from Heaven, as from Earth? Is not God as rich as Man? as able, as willing, as Free? yet see our practice. we have suits;
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these to God, those to Men What's our deportment? With Men it is our work to Strengthen the heart; our labour to gather incouragements.
these to God, those to Men What's our deportment? With Men it is our work to Strengthen the heart; our labour to gather encouragements.
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Is it a man wee Never troubled? That is made an argument of incouragement. I never troubled him yet, and for Once hee'll never deny mee.
Is it a man we Never troubled? That is made an argument of encouragement. I never troubled him yet, and for Once He'll never deny me.
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Have wee tried him Often? That is an argument of incouragement.
Have we tried him Often? That is an argument of encouragement.
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Such an one is my Old friend, my tried friend; hee Never failed me; and therefore I'll to him.Such an one is my Old friend, my tried friend; he Never failed me; and Therefore I'll to him.
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Is hee a Kinsman? That incourages.
Is he a Kinsman? That encourages.
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For shame hee will not deny his Owne flesh and bone. Is hee a Stranger? why then hee'll take it well, that I conceive better of him, then of my owne kindred.
For shame he will not deny his Own Flesh and bone. Is he a Stranger? why then He'll take it well, that I conceive better of him, then of my own kindred.
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Is he Poore? Hee'll the better feele mee, and the sooner pity mee. Is hee Rich? Hee may the better spare it.
Is he Poor? He'll the better feel me, and the sooner pity me. Is he Rich? He may the better spare it.
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Thus with men, wee have still somewhat to say, for the support of hope, though they bee poore, hard, strangers, men no way ingaged by Covenant, or the like.
Thus with men, we have still somewhat to say, for the support of hope, though they be poor, hard, Strangers, men no Way engaged by Covenant, or the like.
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But now when wee deale with God (How can wee speake of it without blushing!) wee can doe little els then Feare, Object, Despaire.
But now when we deal with God (How can we speak of it without blushing!) we can do little Else then fear, Object, Despair.
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Sure, hee doth not love mee; Hee will doe nothing for me; well may I goe, and try; Sure, he does not love me; He will do nothing for me; well may I go, and try;
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but it will bee to no purpose. I shall get no pardon, no power, no comfort, no acceptation! but it will be to no purpose. I shall get no pardon, no power, no Comfort, no acceptation!
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O cursed Vnbeliefe! Can wee conceive hope, without promises? None with them? Can wee find Plea's for Men? None for God? Can Poverty help us,
Oh cursed Unbelief! Can we conceive hope, without promises? None with them? Can we find Plea's for Men? None for God? Can Poverty help us,
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and not Wealth? Weaknesse, and not Strength? Will Cruelty pity us, and not Mercy? not Grace? Bee abashed thus to set earth above heaven; men above God. Yet I have not done.
and not Wealth? Weakness, and not Strength? Will Cruelty pity us, and not Mercy? not Grace? be abashed thus to Set earth above heaven; men above God. Yet I have not done.
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I cannot without horror and trembling. Put the case as the case is.
I cannot without horror and trembling. Put the case as the case is.
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What thinke you? Have wee not reason to believe the God of Truth rather then the Father of Lyes? Let the Devill promise safety, secrecy, any profit,
What think you? Have we not reason to believe the God of Truth rather then the Father of Lies? Let the devil promise safety, secrecy, any profit,
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or content in a sinfull way; wee rest in his Word, wee make no doubt of the successe:
or content in a sinful Way; we rest in his Word, we make no doubt of the success:
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All the threats and curses in the booke of God cannot dismay us. On the other side:
All the Treats and curses in the book of God cannot dismay us. On the other side:
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Suppose God promises, and the Devill in the meane time threaten us: which is beleeved? All the Promises, Sacraments, Oaths, Performances of God cannot establish us.
Suppose God promises, and the devil in the mean time threaten us: which is believed? All the Promises, Sacraments, Oaths, Performances of God cannot establish us.
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There is nothing but Presuming, when Satan promises: nothing but Objecting, when God promises. O blasphemous Unbeliefe!
There is nothing but Presuming, when Satan promises: nothing but Objecting, when God promises. O blasphemous Unbelief!
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How doth this sinne debase God! bely God! as the word saith; provoke God beyond all provocations!
How does this sin debase God! belly God! as the word Says; provoke God beyond all provocations!
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How angry was his Majestie with Israel, for this sinne? How angry with Moses? How angry with Zachary? for this in one particular; and in a lower degree.
How angry was his Majesty with Israel, for this sin? How angry with Moses? How angry with Zachary? for this in one particular; and in a lower degree.
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O, how low must wee cast our selves before our God this day, for this capitall sinne!
O, how low must we cast our selves before our God this day, for this capital sin!
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which is so much the worse, by how much the more Spirituall it is, and Anti-Evangelicall. Seemes it a small thing to us, to make God worse then man? but we must make him worse,
which is so much the Worse, by how much the more Spiritual it is, and Anti-Evangelicall. Seems it a small thing to us, to make God Worse then man? but we must make him Worse,
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then the worst in Hell? What! Shall our unbelieving hearts not onely impute Lying to him,
then the worst in Hell? What! Shall our unbelieving hearts not only impute Lying to him,
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but put Perjury upon him also? Hath not he sworne, that Wee shall not secke him in vaine? And shall we beginne and conclude in unbeliefe? Is it not enough before prayer to say Hee will not heare: but after prayer,
but put Perjury upon him also? Hath not he sworn, that we shall not secke him in vain? And shall we begin and conclude in unbelief? Is it not enough before prayer to say He will not hear: but After prayer,
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when he ha's heard, to say Ha's not heard? as Iobs words sound, to some mens sense. Iob. 9.16.
when he ha herd, to say Ha not herd? as Jobs words found, to Some men's sense. Job 9.16.
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But here let us sit downe in our confusion a while.
But Here let us fit down in our confusion a while.
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And then let us Advance, and thinke it long, before wee have wip'd off this disgrace, and approv'd our valour.
And then let us Advance, and think it long, before we have wiped off this disgrace, and approved our valour.
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2. And here, what shall I entreat, but the perusall of the Text? You heare the Lesson.
2. And Here, what shall I entreat, but the perusal of the Text? You hear the lesson.
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We must hold out in prayer. You heare, The Teacher, the onely Master upon earth. I looke upon you, as upon S. Lukes Theophilus, as men grounded in the truth;We must hold out in prayer. You hear, The Teacher, the only Master upon earth. I look upon you, as upon S. Lukes Theophilus, as men grounded in the truth;
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and therefore willingly decline the Common Place of prayer, and wave old errors happily buried, with the unhappy disputes of this age.
and Therefore willingly decline the Common Place of prayer, and wave old errors happily buried, with the unhappy disputes of this age.
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How, and in what forme the widow petitioned I dispute not. Written, or not written, a petition is a petition still.
How, and in what Form the widow petitioned I dispute not. Written, or not written, a petition is a petition still.
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The thing I am to presse, is a resolute perseverance in prayer. And this will need some pressing.
The thing I am to press, is a resolute perseverance in prayer. And this will need Some pressing.
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For, 1. We have a dull, base, feeble spirit, ready to receive all impressions of discouragement. 2. Next, from without we shall not want discouragements,
For, 1. We have a dull, base, feeble Spirit, ready to receive all impressions of discouragement. 2. Next, from without we shall not want discouragements,
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if we will listen to them.
if we will listen to them.
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First, our owne guilty and unworthy hearts, (as before I intimated) will cast a thousand perils.
First, our own guilty and unworthy hearts, (as before I intimated) will cast a thousand perils.
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Secondly, prophane spirits will entertaine us, as the enemies did the Church, with a thousand scornes. Secondly, profane spirits will entertain us, as the enemies did the Church, with a thousand scorns.
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Thirdly, Friends ( carnall and spirituall ) will tell us, that it is all in vaine, too late, and impossible to prevaile.
Thirdly, Friends (carnal and spiritual) will tell us, that it is all in vain, too late, and impossible to prevail.
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Fourthly, Satan will roare upon us. Thou pray, O Hypocrite! Thy person is unwelcome, thy prayers abominable, thy heart, mouth, and hands loathsome;
Fourthly, Satan will roar upon us. Thou pray, Oh Hypocrite! Thy person is unwelcome, thy Prayers abominable, thy heart, Mouth, and hands loathsome;
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the pure eyes of the most holy God cannot but loath thee, his glorious Majestly will confound thee.
the pure eyes of the most holy God cannot but loath thee, his glorious Majestically will confound thee.
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Lastly, The Lord himselfe will sometimes seeme an adversary: he will hide himselfe, when thou seekest him:
Lastly, The Lord himself will sometime seem an adversary: he will hide himself, when thou Seekest him:
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run from thee as fast as thou runnest after him:
run from thee as fast as thou runnest After him:
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now he will chide, now frown, now delay, now seeme to reject thee, and to scorne thy services:
now he will chide, now frown, now Delay, now seem to reject thee, and to scorn thy services:
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in a word, quite to shake thee off, as Naomi seemed to beat off Ruth, when yet he desires thy company,
in a word, quite to shake thee off, as Naomi seemed to beatrice off Ruth, when yet he Desires thy company,
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as she Ruths. In this case thou must not shew thy selfe a dastard, but gather spirit from the opposition.
as she Ruths. In this case thou must not show thy self a dastard, but gather Spirit from the opposition.
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Next the Times call upon us. The children are come to the birth, and there is no strength to bring forth.
Next the Times call upon us. The children Are come to the birth, and there is no strength to bring forth.
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It is the time of Iacobs trouble, and therefore we must not, with Iacobs - children, sit as men amazed, It is the time of Iacobs trouble, and Therefore we must not, with Iacobs - children, fit as men amazed,
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but make out, as the old man advised them;
but make out, as the old man advised them;
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the rather because there are so few, that either will, or dare, or can lift up one faithfull prayer.
the rather Because there Are so few, that either will, or Dare, or can lift up one faithful prayer.
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In the third place consider the thing it selfe, I meane Prayer. It is our life, our strength.
In the third place Consider the thing it self, I mean Prayer. It is our life, our strength.
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All the world is a dead body, till God act it:
All the world is a dead body, till God act it:
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and all (within and without us) lies dead till we act God by prayer:
and all (within and without us) lies dead till we act God by prayer:
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all the comfort in the creature sleeps, till we extract it with this Limbeck: all our graces,
all the Comfort in the creature sleeps, till we extract it with this Limbeck: all our graces,
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nay all the perfections of God, till we awaken him and them. You finde it, wee feele it:
nay all the perfections of God, till we awaken him and them. You find it, we feel it:
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you have tried what Wit can doe, what Eloquence, what Policy, what Resolution and Endeavor; yet we stick. Now try another way;
you have tried what Wit can do, what Eloquence, what Policy, what Resolution and Endeavour; yet we stick. Now try Another Way;
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Set Heaven on work, till that move, the earth stirs not. Set God on work, till he act, nothing is done:Set Heaven on work, till that move, the earth stirs not. Set God on work, till he act, nothing is done:
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and when you have won him, you have won all. Whilest there is but creature to creature; wit to wit;
and when you have wone him, you have wone all. Whilst there is but creature to creature; wit to wit;
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created strength to strength created, the war is doubtfull, the issue uncertaine:
created strength to strength created, the war is doubtful, the issue uncertain:
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But, when by prayer the great God is made, and so there is the Creator to the creature, and strength to weaknesse;
But, when by prayer the great God is made, and so there is the Creator to the creature, and strength to weakness;
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then the victory is in sight. My meaning is not to take you off from other meanes;
then the victory is in sighed. My meaning is not to take you off from other means;
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onely this I say, that a good Engineere is not the worst Souldier; nor a good prayer the worst Parliament-man. Faith can doe more then wit:
only this I say, that a good engineer is not the worst Soldier; nor a good prayer the worst Parliament man. Faith can do more then wit:
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This brings men into the Field; but that God; and he onely secures the heart. NONLATINALPHABET said the Heathen, in his greatest extremity; This brings men into the Field; but that God; and he only secures the heart. said the Heathen, in his greatest extremity;
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and there is our best Anchor-hold.
and there is our best Anchorhold.
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Go on in this your strength, and your spirituall enemies shall melt before you, as once the Canaanites before Israel,
Go on in this your strength, and your spiritual enemies shall melt before you, as once the Canaanites before Israel,
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and the Gauls before the Germans face.
and the Gauls before the Germanes face.
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What more shall I say to you, in a way of perswasion? Shall I minde you of Chrysostoms argument? It is your honour, your happinesse, that you may thus dwell in Gods presence, and expresse your desires. What more shall I say to you, in a Way of persuasion? Shall I mind you of Chrysostom argument? It is your honour, your happiness, that you may thus dwell in God's presence, and express your Desires.
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Do but thinke what it is to deale with great Personages, in way of petition. I.
Do but think what it is to deal with great Personages, in Way of petition. I.
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There is time spent in going to them: Then more in waiting on them:
There is time spent in going to them: Then more in waiting on them:
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After sundry dayes waiting, we may haply receive that proud Prelats answer, Wee are not yet at leasure:
After sundry days waiting, we may haply receive that proud Prelates answer, we Are not yet At leisure:
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When we have accesse, we must be briefe, we may offend: The answer is doubtfull;
When we have access, we must be brief, we may offend: The answer is doubtful;
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sometimes instead of Bread, men either give, or speak Stones; however, no man can give all, to all Petitioners. But now when we deale with the high God, wee need not travell far, every place is a Sanctuary;
sometime instead of Bred, men either give, or speak Stones; however, no man can give all, to all Petitioners. But now when we deal with the high God, we need not travel Far, every place is a Sanctuary;
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nor need we abridge our selves, come when wee will, in the day, in the night:
nor need we abridge our selves, come when we will, in the day, in the night:
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speake whilest we will, so long as we speak his language, he will heare us at large,
speak whilst we will, so long as we speak his language, he will hear us At large,
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yea hee will help us out, and make English of that, which to our seeming wants sense.
yea he will help us out, and make English of that, which to our seeming Wants sense.
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And should not this incourage us? Were they blessed that stood continually before Solomon? And is it not our happinesse that wee may have Gods eare, Gods heart, hand, face, help, all? Or, shall I tell you, that Prayer is to us, what the water is to the Fish, the onely Element of safety, and our utmost refuge.
And should not this encourage us? Were they blessed that stood continually before Solomon? And is it not our happiness that we may have God's ear, God's heart, hand, face, help, all? Or, shall I tell you, that Prayer is to us, what the water is to the Fish, the only Element of safety, and our utmost refuge.
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Truly the Lord hath reserved divers things to this ordinance of prayer;
Truly the Lord hath reserved diverse things to this Ordinance of prayer;
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some devils will not out, some temptations will not off, some obstructions will not be removed, some difficulties will not be conquered, some mercies will not be obtained, but by prayer.
Some Devils will not out, Some temptations will not off, Some obstructions will not be removed, Some difficulties will not be conquered, Some Mercies will not be obtained, but by prayer.
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What other key will unlocke the clouds in this drought? or turn about the hearts of men, in this distraction,
What other key will unlock the Clouds in this drought? or turn about the hearts of men, in this distraction,
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but onely prayer? And who knows but that therefore God hath futured other hopes, and frustrated other meanes, to the intent, that he might honor this ordinance?
but only prayer? And who knows but that Therefore God hath futured other hope's, and frustrated other means, to the intent, that he might honour this Ordinance?
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For Motives I will say no more.
For Motives I will say no more.
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Onely give leave to tell you in few, how you shall hold up the heart, from fainting in the work.
Only give leave to tell you in few, how you shall hold up the heart, from fainting in the work.
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The way is this. 1. Come well appointed into the field. Assure the the maine point.
The Way is this. 1. Come well appointed into the field. Assure the the main point.
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That your persons are accepted, and that you are Gods owne, as it is in the Parable;That your Persons Are accepted, and that you Are God's own, as it is in the Parable;
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for, till this be resolved, that God is yours, and you his, all particular doubts will resolve themselves into this.
for, till this be resolved, that God is yours, and you his, all particular doubts will resolve themselves into this.
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It is true (will your heart say) God is good to his: But am I his? His promises are gracious;
It is true (will your heart say) God is good to his: But am I his? His promises Are gracious;
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but doe they belong to me? And therefore lay that as a foundation, I am thine; and and then it will follow,
but do they belong to me? And Therefore lay that as a Foundation, I am thine; and and then it will follow,
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as David infers, therefore save mee. 2. Assure your Prayers, that they be acceptable. 1. For the Root; They must be issues of Grace; not of wit or nature. 2. For the Rule; They must 1. For matter; beare the stamp of God, his precept,
as David infers, Therefore save me. 2. Assure your Prayers, that they be acceptable. 1. For the Root; They must be issues of Grace; not of wit or nature. 2. For the Rule; They must 1. For matter; bear the stamp of God, his precept,
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or promise. 2. For Order; they must bee tendred in the hand of a Mediator, the Lord Christ. And 3. For end; The object of prayer Gods self must. be the end thereof.
or promise. 2. For Order; they must be tendered in the hand of a Mediator, the Lord christ. And 3. For end; The Object of prayer God's self must. be the end thereof.
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And the more we secure both Person, and Prayer, the more courage we shall have in standing it out. 3. Come well appointed both for 1. Weapons, and 2. Company.
And the more we secure both Person, and Prayer, the more courage we shall have in standing it out. 3. Come well appointed both for 1. Weapons, and 2. Company.
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1. For company; The more the better; whereas in other fights and fields sometimes multitude marres all.
1. For company; The more the better; whereas in other fights and fields sometime multitude mars all.
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There is a speciall promise upon joynt prayers, Mat. 18. And could we second one another,
There is a special promise upon joint Prayers, Mathew 18. And could we second one Another,
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as Bathsheba, and her friends did, in her addresse to the King, 1 King. 1. I should not doubt of as good an issue our petitions, as she found of hers. O, That wee could meet!
as Bathsheba, and her Friends did, in her address to the King, 1 King. 1. I should not doubt of as good an issue our petitions, as she found of hers. Oh, That we could meet!
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if not alwayes in the same place, at the same time: yet in the same requests.
if not always in the same place, At the same time: yet in the same requests.
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If one widow can do so much alone; what might not an army of Children doe, if they would close? If one widow can do so much alone; what might not an army of Children do, if they would close?
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2. As for weapons; The Lords owne are most approved, and will be onely available. He is a mighty Prince, who will be served onely with his owne.
2. As for weapons; The lords own Are most approved, and will be only available. He is a mighty Prince, who will be served only with his own.
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Looke how it was in the Law: All must be Gods owne: The Priest his, the Sacrifice his, the Altar his, the Place his, All his;
Look how it was in the Law: All must be God's own: The Priest his, the Sacrifice his, the Altar his, the Place his, All his;
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to the very knife, and meanest tooles: so is it still.
to the very knife, and Meanest tools: so is it still.
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The Person praying must be his owne, the Prayer his, the Mediator his, the Petitions his, the Reasons his, All his.
The Person praying must be his own, the Prayer his, the Mediator his, the Petitions his, the Reasons his, All his.
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And when you presse him with his own, and say (as she to Iudah ) Whose are these? he cannot deny himselfe.
And when you press him with his own, and say (as she to Iudah) Whose Are these? he cannot deny himself.
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Being thus armed, and entred the lists, play the men, and be victorious. There is but one thing more to be done.
Being thus armed, and entered the lists, play the men, and be victorious. There is but one thing more to be done.
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Set Faith on work, and that will be your victory. If you ask me, How? Set Faith on work, and that will be your victory. If you ask me, How?
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The Answer is, Pitch faith upon God. Consider, 1. What he is. Why, he is a God, saith Christ. That is all that can be said.
The Answer is, Pitch faith upon God. Consider, 1. What he is. Why, he is a God, Says christ. That is all that can be said.
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Not an Idol, that hath a dead eare, and a dry hand: Not a man, that hath but little, and can doe little, and will do lesse:
Not an Idol, that hath a dead ear, and a dry hand: Not a man, that hath but little, and can do little, and will do less:
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But he is 1. A God; that is, Power it selfe, Wisdome, Mercy, oodnesse it selfe. View him well:
But he is 1. A God; that is, Power it self, Wisdom, Mercy, oodnesse it self. View him well:
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for all in God makes for encouragement, when once we are his. 2. He is not a God simply,
for all in God makes for encouragement, when once we Are his. 2. He is not a God simply,
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but a God in Covenant; and that Covenant is made with Christ; and by vertue of the same Covenant Christ, and wee are both heard. 3. By vertue of this Covenant he is a Father; and what will not a Father doe,
but a God in Covenant; and that Covenant is made with christ; and by virtue of the same Covenant christ, and we Are both herd. 3. By virtue of this Covenant he is a Father; and what will not a Father do,
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an heavenly Father for so many children? when all pray, and all in each child prayes:
an heavenly Father for so many children? when all pray, and all in each child prays:
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for wee make to him, as the child to the breast;
for we make to him, as the child to the breast;
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all speaks, and works at once, hands, feet, mouth, all, there and here. 2. What his promises be. How free, how fit, how attempered to our exigencies, and needs. 1. They are made to the lowest degree of grace, Matth. 5. 2. They are made to grace mingled with many wants and corruptions, to bruised Reeds. 3. What he is in his deeds.
all speaks, and works At once, hands, feet, Mouth, all, there and Here. 2. What his promises be. How free, how fit, how attempered to our exigencies, and needs. 1. They Are made to the lowest degree of grace, Matthew 5. 2. They Are made to grace mingled with many Wants and corruptions, to Bruised Reeds. 3. What he is in his Deeds.
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1. He gives us two Mediators; His Sonne, his Spirit. 2. Hee gives more then is asked, never lesse. 3. He gives cheerefully.
1. He gives us two Mediators; His Son, his Spirit. 2. He gives more then is asked, never less. 3. He gives cheerfully.
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Before wee end, he begins. 4. Hee gives to many for our sakes; maintaines a world of men, and creatures, for our use.
Before we end, he begins. 4. He gives to many for our sakes; maintains a world of men, and creatures, for our use.
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And so long as wee see one of them alive, wee cannot justly doubt of his faithfulnesse to us. 4. Lastly, consider what he is in his Parables.
And so long as we see one of them alive, we cannot justly doubt of his faithfulness to us. 4. Lastly, Consider what he is in his Parables.
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Here he shews us what Prayer can doe with a Iudge. Luke 11. He tels us what Prayer can doe with a Neighbour, what with a Father; and infers incouragement from all.
Here he shows us what Prayer can do with a Judge. Luke 11. He tells us what Prayer can do with a Neighbour, what with a Father; and infers encouragement from all.
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Is he a Iudge? A Iudge may be overcome with importunity.Is he a Judge? A Judge may be overcome with importunity.
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Is he a Friend? A Friend may be raised out of his bed with intreaties.Is he a Friend? A Friend may be raised out of his Bed with entreaties.
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Is he a Father? And are we Fathers? and do not we feele the force of that argument? If yee, that are but sory Fathers, will give good things to a child: Is he a Father? And Are we Father's? and do not we feel the force of that argument? If ye, that Are but sorry Father's, will give good things to a child:
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will not your heavenly Father much more? will not your heavenly Father much more?
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Now having by an eye of Faith thus looked upon God, in his Perfections, Relations, Promises, Performances, Parables:
Now having by an eye of Faith thus looked upon God, in his Perfections, Relations, Promises, Performances, Parables:
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Gather upon God, and hold him to it, as Iacob did.
Gather upon God, and hold him to it, as Iacob did.
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Didst not thou command mee? Saidst thou not thus unto mee? &c. Presse him with his Precept, with his Promise, with his Hand, with his Seale, with his Oath, till we do NONLATINALPHABET,Didst not thou command me? said thou not thus unto me? etc. Press him with his Precept, with his Promise, with his Hand, with his Seal, with his Oath, till we do,
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as some Greek Fathers do boldly speak:
as Some Greek Father's do boldly speak:
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That is, (If I may speak it reverently enough after them) Put the Lord out of countenance;
That is, (If I may speak it reverently enough After them) Put the Lord out of countenance;
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Put him (as you would say) to the blush, unlesse we be Masters of our requests.Put him (as you would say) to the blush, unless we be Masters of our requests.
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O, But is not this too great an impudence? There is a lawfull impudence; as there is a hurtfull bashfulnesse;
Oh, But is not this too great an impudence? There is a lawful impudence; as there is a hurtful bashfulness;
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witnesse our Saviour his phrase, Luke 11.8. NONLATINALPHABET O, But God is a great God.
witness our Saviour his phrase, Lycia 11.8. Oh, But God is a great God.
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Yea, But he will pity, and heare like a man, and in that respect compares himselfe to man, in these Parables.
Yea, But he will pity, and hear like a man, and in that respect compares himself to man, in these Parables.
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O, But hee is a Glorious Majesty.
Oh, But he is a Glorious Majesty.
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Yea, But hee is a Father. And a Kings son may go as freely to his Father, as a Beggers.
Yea, But he is a Father. And a Kings son may go as freely to his Father, as a Beggars.
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O. But it is too late. Come in the Night, if the Day be lost. At midnight the neighbour heard his neighbour, Luk. 11. O, But my prayers be simple. O. But it is too late. Come in the Night, if the Day be lost. At midnight the neighbour herd his neighbour, Luk. 11. Oh, But my Prayers be simple.
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And here is a simple suitor in the Parable.
And Here is a simple suitor in the Parable.
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Art thou a Child? A Father accepts of small, broken, imperfect speeches from a child.
Art thou a Child? A Father accepts of small, broken, imperfect Speeches from a child.
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O, But I apprehend God as a Iudge. The woman had to doe with a Iudge in the Text. Thou hast a Mediator,
Oh, But I apprehend God as a Judge. The woman had to do with a Judge in the Text. Thou hast a Mediator,
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and he is a Son, a Son that never sinned, never displeased. Plead him, and then make supplication to thy Iudge, as Iob did. O, But?
and he is a Son, a Son that never sinned, never displeased. Plead him, and then make supplication to thy Judge, as Job did. Oh, But?
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No more O Buts. Silence unbeliefe. Turne faith loose. Our worke should be to strengthen, not to weaken our hearts:
No more Oh Buts. Silence unbelief. Turn faith lose. Our work should be to strengthen, not to weaken our hearts:
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to greaten our Faith, not our Feares. And there is no temptation so strong, but faith will conquer it:
to greaten our Faith, not our Fears. And there is no temptation so strong, but faith will conquer it:
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no affliction so great, but faith will supple it: no prison so strait, but faith will open it:
no affliction so great, but faith will supple it: no prison so strait, but faith will open it:
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no objection so forked, but faith will dissolve it: no danger so imminent, but faith will out-face it. Help this, and Help all: Awaken this, and Awaken all.
no objection so forked, but faith will dissolve it: no danger so imminent, but faith will outface it. Help this, and Help all: Awaken this, and Awaken all.
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Remember the Story of another Widow, 2 King. 4. She had little: She needed much.
remember the Story of Another Widow, 2 King. 4. She had little: She needed much.
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Borrow (saith the Prophet) of all thy neighbours: But shut the doores upon thee. Borrow (Says the Prophet) of all thy neighbours: But shut the doors upon thee.
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It was time to shut the doores, when many greater vessels must bee supplied from one little one.
It was time to shut the doors, when many greater vessels must be supplied from one little one.
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I say the like to you.
I say the like to you.
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Shut the Doores: Shut out sense, shut out all discouragements, which would put faith out of countenance:Shut the Doors: Shut out sense, shut out all discouragements, which would put faith out of countenance:
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And, if God fill not every vessell, challenge him upon that his word, Open thy mouth wide, and I will fill it. And take this with you.
And, if God fill not every vessel, challenge him upon that his word, Open thy Mouth wide, and I will fill it. And take this with you.
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The Cruse never ceased running, till there was no more room. As elsewhere God never ceased bating, till Abraham left begging.The Cruse never ceased running, till there was no more room. As elsewhere God never ceased bating, till Abraham left begging.
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I have spoken to the Point. Now the Lord inlarge you in private. I am sensible of your occasions.
I have spoken to the Point. Now the Lord enlarge you in private. I am sensible of your occasions.
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I am unwilling to abridge my Worthy Brother. And therefore I will say as much as I can at Once, to the particular following, and contract my self.
I am unwilling to abridge my Worthy Brother. And Therefore I will say as much as I can At Once, to the particular following, and contract my self.
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The ludge in the Prothesis we passe.The ludge in the Prothesis we pass.
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The Comparison E Medio imitates a mercy, in Having Iudges. I adde onely the Orators qualification, Madò audeant que sentiunt.
The Comparison E Medio imitates a mercy, in Having Judges. I add only the Orators qualification, Madò audeant que sentiunt.
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The Assumption comes on with great strength, and holds out this to us. The Lord will certainly avenge his owne.
The Assump comes on with great strength, and holds out this to us. The Lord will Certainly avenge his own.
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For the Termes this may suffice. His own by Election, as it is added. Election is either to Glory, or Election is either to Office. Wee exclude neither: wee prefer the former.
For the Terms this may suffice. His own by Election, as it is added. Election is either to Glory, or Election is either to Office. we exclude neither: we prefer the former.
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God hath a Peculiar (not a Puccian) choice. The Number, whether Materially, or Formally considered, is to him Certaine. The Persons knowne.God hath a Peculiar (not a puccian) choice. The Number, whither Materially, or Formally considered, is to him Certain. The Persons known.
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And them hee'll Avenge. (Avenge,) that is, 1. Vindicate them, and 2. Retaliate their enemies.
And them He'll Avenge. (Avenge,) that is, 1. Vindicate them, and 2. Retaliate their enemies.
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For proofe thus. 1. Gods title is, The Avenger.
For proof thus. 1. God's title is, The Avenger.
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Psal. 94. 1. As elsewhere, The Protector, The Second, or Champion of his people. 2. 'Tis his Place, as Iudge.
Psalm 94. 1. As elsewhere, The Protector, The Second, or Champion of his people. 2. It's his Place, as Judge.
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Gen. 15. 14. 3. 'Tis his Prerogative, as Supreme. A Regality invested in the Deity. Vengeance is mine. Gen. 15. 14. 3. It's his Prerogative, as Supreme. A Regality invested in the Deity. Vengeance is mine.
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Unlesse God issue out a Commission, and give power, none must revenge. 4. 'Tis his Glory. Hee's knowne by it.
Unless God issue out a Commission, and give power, none must revenge. 4. It's his Glory. He's known by it.
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Psal. 9. 16 He shines in it, and is lifted up into the throne.Psalm 9. 16 He shines in it, and is lifted up into the throne.
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Psal. 94. 1. Here all his Perfections, Wisdome, Power Iustice, Truth are Concentrate. That's from Gods selfe. Next, From his People. Psalm 94. 1. Here all his Perfections, Wisdom, Power justice, Truth Are Concentrate. That's from God's self. Next, From his People.
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God is most concern'd in all their sufferings. 1. The Cause is his: and hee's struck at in it.God is most concerned in all their sufferings. 1. The Cause is his: and he's struck At in it.
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The thing pursued in a Saint, is, not sinne, nor the Mans selfe: But God in his Truth and Graces. Hereupon the Church intitles him to her quarrels, Psal. 74. 22. 2. Next, The Persons bee his: his Children.
The thing pursued in a Saint, is, not sin, nor the men self: But God in his Truth and Graces. Hereupon the Church entitles him to her quarrels, Psalm 74. 22. 2. Next, The Persons be his: his Children.
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And the Father feeles what the Child suffers:
And the Father feels what the Child suffers:
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and whither els should Children fly, but to their Father? Nay, in a sort, by Acceptation, and Interpretation, they are God himselfe. Hee, that toucheth them, toucheth him in his tendrest part. Zach. 2. 8. 3. Thirdly, From their Enemies.
and whither Else should Children fly, but to their Father? Nay, in a sort, by Acceptation, and Interpretation, they Are God himself. He, that touches them, touches him in his Tenderest part. Zach 2. 8. 3. Thirdly, From their Enemies.
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They have no aime in their hand.
They have no aim in their hand.
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They strike at All, with Haman. Yea they triumph over God himselfe, when they trample upon his:
They strike At All, with Haman. Yea they triumph over God himself, when they trample upon his:
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as a King is said to bee conquer'd, when his subjects bee subdued.
as a King is said to be conquered, when his subject's be subdued.
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Hence in Scripture, A Nation, and their God stand and fall together. 2 King. 28. 33. Ier. 48. 7. and 50. 2. This Point (applied) is 1. Of Private concernment, and 2. Of Publike use.
Hence in Scripture, A nation, and their God stand and fallen together. 2 King. 28. 33. Jeremiah 48. 7. and 50. 2. This Point (applied) is 1. Of Private concernment, and 2. Of Public use.
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In Private, it hath a Threefold prospect. 1. It lookes backward, and bids us reflect upon our selves.In Private, it hath a Threefold prospect. 1. It looks backward, and bids us reflect upon our selves.
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And in case wee have been wrongfull to the Name, Person, State of any of Gods; set all to Rights this day.
And in case we have been wrongful to the Name, Person, State of any of God's; Set all to Rights this day.
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'Tis the worke of this day.
It's the work of this day.
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'Tis The Fast. Isay. 51. There God shewes What is, What is not a Fast to him.
It's The Fast. Saiah 51. There God shows What is, What is not a Fast to him.
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To hang the head for some houres, that's not The Fast.
To hang the head for Some hours, that's not The Fast.
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The Fast is. To loose the bands of wickednes, to undoe the heavy burdens, and to let the oppressed goe free, The Fast is. To lose the bans of wickedness, to undo the heavy burdens, and to let the oppressed go free,
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& that yee breake every yoke. Is it not & c? ver. 6.7. Let's come home therefore to out businesse.& that ye break every yoke. Is it not & c? for. 6.7. Let's come home Therefore to out business.
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Is any servant defeated? Any Tenant by us oppressed? Any Creditor defrauded? Any poore Christian any way wronged? Let my counsell bee accepted.
Is any servant defeated? Any Tenant by us oppressed? Any Creditor defrauded? Any poor Christian any Way wronged? Let my counsel be accepted.
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— Break off your sinnes by righteousnesse, and your iniquities by shewing mercy to the poore, &c. Dan. 4. Pay for the cure; Make satisfaction for the wrong;
— Break off your Sins by righteousness, and your iniquities by showing mercy to the poor, etc. Dan. 4. Pay for the cure; Make satisfaction for the wrong;
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Compound with the Plaintiffs; Let them stay the suite, become mediators for you.
Compound with the Plaintiffs; Let them stay the suit, become mediators for you.
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This is Gods way, in the Case of Abraham with Abimelech, Gen. 20. of Iob with his Friends, Iob ult.
This is God's Way, in the Case of Abraham with Abimelech, Gen. 20. of Job with his Friends, Job ult.
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Give (saith God) the man his wife: hee is a Prophet, my Prophet: Hee shall pray for thee: so thou shalt live: Give (Says God) the man his wife: he is a Prophet, my Prophet: He shall pray for thee: so thou shalt live:
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else thou art a dead man. Else thou art a dead man.
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And for Iob; Hee is my Servant (saith God) you have done him wrong: Right him againe:
And for Job; He is my Servant (Says God) you have done him wrong: Right him again:
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And Let him sacrifice: Him will I accept: you without him I accept not. You see the course.
And Let him sacrifice: Him will I accept: you without him I accept not. You see the course.
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If you tread it, your Fast takes, your Prayers passe: If not, The Iudge is on the bench;
If you tread it, your Fast Takes, your Prayers pass: If not, The Judge is on the bench;
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hee will Have Eye for Eye: Tooth for Tooth. My meaning is, Hee will returne you your owne Coine;he will Have Eye for Eye: Tooth for Tooth. My meaning is, He will return you your own Coin;
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and the more silent the Patient is, the more shrill the Wrong will bee; as in the case of Moses, Numb. 12. 2. whilest hee is dumb, God speaks,
and the more silent the Patient is, the more shrill the Wrong will be; as in the case of Moses, Numb. 12. 2. whilst he is dumb, God speaks,
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whilest he is deafe, God heares, and stirres. And surely Fast wee must from all Vnjustice, or Fast from nothing.
whilst he is deaf, God hears, and stirs. And surely Fast we must from all Unjustice, or Fast from nothing.
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Better eat bread, then drinke blood, and devoure mans flesh. I referre you, in this haste, to Iob 31. 21. to Exod. 23. v. 23.24. & 27. I must away.
Better eat bred, then drink blood, and devour men Flesh. I refer you, in this haste, to Job 31. 21. to Exod 23. v. 23.24. & 27. I must away.
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2. This respects the time present. Will God avenge? Hold yee your hands. Let wickednesse proceed from the wicked.
2. This respects the time present. Will God avenge? Hold ye your hands. Let wickedness proceed from the wicked.
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Let not your hand bee upon him. Let not your hand be upon him.
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Yea hold your Tongues, your Hearts, and bee not so impotent, as to returne wrath for wrath:
Yea hold your Tongues, your Hearts, and be not so impotent, as to return wrath for wrath:
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much lesse to band jests, and girds.
much less to band jests, and girds.
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'Tis for children to spit at one another. Bee yee so Manlike, so Kinglike, as to doe Best, when yee heare Worst: so Christ-like, as to overcome all evill with all goodnesse. And in case you bee at any time either plai'd upon, with David, or trod upon with that Great Prince, say, Non tibi, sed Christo:
It's for children to spit At one Another. be ye so Manlike, so Kinglike, as to do Best, when ye hear Worst: so Christlike, as to overcome all evil with all Goodness. And in case you be At any time either played upon, with David, or trod upon with that Great Prince, say, Non tibi, sed Christ:
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say, 'Tis before the Lord. And, if no law will relieve you, know that you shall doe your selves no disservice, in making God your Chancellor. 3. For the future;
say, It's before the Lord. And, if no law will relieve you, know that you shall do your selves no disservice, in making God your Chancellor. 3. For the future;
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This must fixe us on our duty, what ever the case bee. The matter is not what the Worke: but what our Warrant is.
This must fix us on our duty, what ever the case be. The matter is not what the Work: but what our Warrant is.
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'Tis certain, we shall meet with oppsition in the pursuance, and performance of our Callings: Especially You, that are more publike persons, and have more earnest contestation with open delinquents.
It's certain, we shall meet with opposition in the pursuance, and performance of our Callings: Especially You, that Are more public Persons, and have more earnest contestation with open delinquents.
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Lugge but one swine, and there will bee a great outcry.
Lug but one Swine, and there will be a great outcry.
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But here's the Point. Are yee Gods in the Cause? Is the worke his? The designe his? your weapons his? your method his? Have you to shew a warrant, and Commission from him? Feare no Colours: Though every bricke were a Devill:
But here's the Point. are ye God's in the Cause? Is the work his? The Design his? your weapons his? your method his? Have you to show a warrant, and Commission from him? fear no Colours: Though every brick were a devil:
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Goe on with Luther. Your names, lives, posterity are in his hands.
Go on with Luther. Your names, lives, posterity Are in his hands.
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Hee speaks to you, as Absolom to his, Feare not: have not I commanded you? 2 Sam. 13. 28. And,
He speaks to you, as Absalom to his, fear not: have not I commanded you? 2 Sam. 13. 28. And,
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when you can justify your proceedings to him, reply upon your owne feares, in Nehemiah's words;
when you can justify your proceedings to him, reply upon your own fears, in Nehemiah's words;
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Should such a man as I flee? I! who pretend to God! I! a Publike person!Should such a man as I flee? I! who pretend to God! I! a Public person!
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Should I fly with a whole Corporation, nay Countie on my back!
Should I fly with a Whole Corporation, nay County on my back!
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Hath my Countrey intrusted mee, given mee her selfe? Et Turnum fugientem haec terra videbit!
Hath my Country Entrusted me, given me her self? Et Turnum fugientem haec terra videbit!
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Farre bee this from Noble Spirits. Assure the Cause, Calling, Conscience:
far bee this from Noble Spirits. Assure the Cause, Calling, Conscience:
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and that done, Fix your visible eye upon the invisible God, as Moses, and Michaiah did before you:
and that done, Fix your visible eye upon the invisible God, as Moses, and Michaiah did before you:
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and all the Glory and Majestie in the world will seeme no more to you, then it did to them;
and all the Glory and Majesty in the world will seem no more to you, then it did to them;
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or then a poore Candle is to the brightest Sunne. So the first Use. The second is more Publike, and it is Double.
or then a poor Candle is to the Brightest Sun. So the First Use. The second is more Public, and it is Double.
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You of Publike ranke must 1. Concurre with God the Avenger, 2. Confide in him. For the first.You of Public rank must 1. Concur with God the Avenger, 2. Confide in him. For the First.
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The Lord hath taken you into Commission with himselfe; put his Name, his Power upon you.
The Lord hath taken you into Commission with himself; put his Name, his Power upon you.
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What it is I cannot determine, nor doe I meddle with your priviledges.
What it is I cannot determine, nor do I meddle with your privileges.
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What ever 'tis, 'tis Gods; 'tis of him and for him, and must bee managed accordingly.
What ever it's, it's God's; it's of him and for him, and must be managed accordingly.
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It shall bee your safety to frequent your commission. 'Tis Derived, 'Tis Limited, yea and 'Tis Publike too;
It shall be your safety to frequent your commission. It's Derived, It's Limited, yea and It's Public too;
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and must bee managed with a Publike spirit. Private revenge is not within your Commission. That leaves a staine upon a man some wayes innocent;
and must be managed with a Public Spirit. Private revenge is not within your Commission. That leaves a stain upon a man Some ways innocent;
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witnesse Iehu: And puts an innocency upon the greatest offender; witnesse Abner.
witness Iehu: And puts an innocency upon the greatest offender; witness Abner.
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Here then all selfish affections, and private respects must be 1. strained out, and Iustice Iustice, as Moses speaks, that is, Pure Iustice without mudde, must run down. Deut. 16.20.
Here then all selfish affections, and private respects must be 1. strained out, and justice justice, as Moses speaks, that is, Pure justice without mud, must run down. Deuteronomy 16.20.
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And 2. restrained in all others.
And 2. restrained in all Others.
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And bee assured that you have done, and shall doe your selves greatest right, in Disadopting, and Disavowing all illegall, tumultuary, selfe-revenging, and libellous wayes.
And be assured that you have done, and shall do your selves greatest right, in disadopting, and Disavowing all illegal, tumultuary, self-revenging, and libellous ways.
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Gods cause needs not mans ly, mans froth, splene, malice.
God's cause needs not men lie, men froth, spleen, malice.
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And it shall bee your happinesse to put a wide distance betweene Iustum and Iustè: betweene the courage of the Sonne,
And it shall be your happiness to put a wide distance between Iustum and Just: between the courage of the Son,
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and the disorder of the Souldier, with that Old Generall. Your revenge must bee publike, then yea all publike in it. Person, Cause, Rule, End, All;
and the disorder of the Soldier, with that Old General. Your revenge must be public, then yea all public in it. Person, Cause, Rule, End, All;
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and then it will bee a Sanctuary to the innocent, a Sacrifice to the Lord.
and then it will be a Sanctuary to the innocent, a Sacrifice to the Lord.
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What Iehoshaphat once said to his Iudges, I say to you, Let the feare of God fall upon you. Take heed;
What Jehoshaphat once said to his Judges, I say to you, Let the Fear of God fallen upon you. Take heed;
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The Iudgement is Gods, not mans. 2 Chron. 19. Nothing of man must bee seene, heard, felt in this.The Judgement is God's, not men. 2 Chronicles 19. Nothing of man must be seen, herd, felt in this.
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All must bee Gods. God must bee read in your Lawes, heard in your Threats, felt and seene in your Executions:
All must be God's God must be read in your Laws, herd in your Treats, felt and seen in your Executions:
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And then things come upon the Conscience with power, when onely God is represented. Upthen, Yee visible Gods, and remember that God avenges by you. 1. In Civill causes. Say, what God would say; doe, what hee would doe:
And then things come upon the Conscience with power, when only God is represented. Upthen, Ye visible God's, and Remember that God avenges by you. 1. In Civil Causes. Say, what God would say; do, what he would do:
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you are his mouth, his hand. Avenge the Widow, Relieve the Oppressed. And if your leisure will not admit of Iobs search:
you Are his Mouth, his hand. Avenge the Widow, Relieve the Oppressed. And if your leisure will not admit of Jobs search:
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yet doe you admit of Iethro's counsell.
yet do you admit of Jethro's counsel.
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Dismisse them timely, when you cannot presently dispatch, lest you tire them, and wast your selves. Dismiss them timely, when you cannot presently dispatch, lest you tire them, and wast your selves.
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2. In matters of higher Alloy: Avenge God, as hee shall avenge you. Make lawes to fence his lawes. Plead his right.
2. In matters of higher Alloy: Avenge God, as he shall avenge you. Make laws to fence his laws. Plead his right.
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Vindicate his truths, his name, his day.
Vindicate his truths, his name, his day.
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And that done, in a conformity to God, then in the next place, 2. Confide in him. Beleeve your Saviour. God will certainly avenge his owne;
And that done, in a conformity to God, then in the next place, 2. Confide in him. Believe your Saviour. God will Certainly avenge his own;
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his owne servants, his owne delegates, and substitutes. Hee will vindicate their name, their cause, their truth.
his own Servants, his own delegates, and substitutes. He will vindicate their name, their cause, their truth.
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Hee will bee jealous over them, when they are truly zealous for him. Rest in this.
He will be jealous over them, when they Are truly zealous for him. Rest in this.
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Nay further know, God will avenge, not Members onely, but Whole Churches, and Societies, that are his:
Nay further know, God will avenge, not Members only, but whole Churches, and Societies, that Are his:
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His owne, all his owne, whether Private, or Publike, hee will defend.His own, all his own, whither Private, or Public, he will defend.
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And, if it shall please him to make us yet more his owne, and to draw us neerer to himselfe in a closer Covenant,
And, if it shall please him to make us yet more his own, and to draw us nearer to himself in a closer Covenant,
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so that wee bee his Iesurun, hee will bee to us, as once to Iacob, The shield of our defence, the sword of our excellency:
so that we be his Jeshurun, he will be to us, as once to Iacob, The shield of our defence, the sword of our excellency:
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Hee will beare us in his everlasting armes; as it is Deut. 33. more at large.He will bear us in his everlasting arms; as it is Deuteronomy 33. more At large.
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Yea hee will looke upon all the Blasphemies, Insolencies, Outrages, and Conspiracies against this our Church,
Yea he will look upon all the Blasphemies, Insolences, Outrages, and Conspiracies against this our Church,
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and State, and at once retaliate our Adversaries, and justify our cause.
and State, and At once retaliate our Adversaries, and justify our cause.
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The Conclusion is that of the Kings. Deale couragiously: the Lord shall bee with the good.
The Conclusion is that of the Kings. Deale courageously: the Lord shall be with the good.
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When the Cause is good, and the Heart good, and Warrant good;
When the Cause is good, and the Heart good, and Warrant good;
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God will bee with you, in his Counsell to Direct, in his Power to Protect, in his Goodnes to Avenge. So saith The Amen, and faithfull witnesse. 3. Nay yet farther.God will be with you, in his Counsel to Direct, in his Power to Pact, in his goodness to Avenge. So Says The Amen, and faithful witness. 3. Nay yet farther.
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As this must comfort us for our owne particular, in this our Little Moat: So for the publike, and the Church in genetall.
As this must Comfort us for our own particular, in this our Little Moat: So for the public, and the Church in genital.
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The cause of Religion is, you know, Gods cause. The cry of Blood belongs to his Recognizance. Hee makes inquisition for blood.
The cause of Religion is, you know, God's cause. The cry of Blood belongs to his Recognizance. He makes inquisition for blood.
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The blood of his cryes loud, and hath cryed long against That Man of Sinne, and Man of blood. The blood of his cries loud, and hath cried long against That Man of Sin, and Man of blood.
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Under the Fifth Seale the blood of the Then Saints cryed apace, How long! &c. That cry open'd a Sixt Seale;
Under the Fifth Seal the blood of the Then Saints cried apace, How long! etc. That cry opened a Sixt Seal;
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and then the Bloody Dragon cry'd as fast, O yee hills, and Mountaines cover us!
and then the Bloody Dragon cried as fast, Oh ye hills, and Mountains cover us!
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&c. Since that, ther's an Inundation of blood, that cryes from all Coasts, and cryes more then ever.etc. Since that, ther's an Inundation of blood, that cries from all Coasts, and cries more then ever.
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Even thy blood O Germany, and thine, O France, and thine, O Ireland. God hath said, that Hee that kils shall bee killed, and that blood shall answer blood, Revel. 13.10. The time drawes on, and Cry on yee bleeding Churches:
Even thy blood Oh Germany, and thine, Oh France, and thine, Oh Ireland. God hath said, that He that kills shall be killed, and that blood shall answer blood, Revel. 13.10. The time draws on, and Cry on ye bleeding Churches:
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Cry on yee Prophets, and Apostles, in your Sackcloth, in your blood. And thou, O England, with thy Cranmers, Ridlies, Bradfords.
Cry on ye prophets, and Apostles, in your sackcloth, in your blood. And thou, Oh England, with thy Cranmer's, riddles, Bradfords.
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Cry on, and give the Lord no rest, O yee his Saints, whose blood is shed, till he That's holy and true avenge your Blood. AndCry on, and give the Lord no rest, Oh ye his Saints, whose blood is shed, till he That's holy and true avenge your Blood. And
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Yee, O NOBLES, and much honoured GENTLEMEN: doe yee set your hands to this Carthage, that busles most; Ye, Oh NOBLES, and much honoured GENTLEMEN: do ye Set your hands to this Carthage, that bustles most;
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and this Blondy-Beast, which bites worst, in her last conflict.
and this Blondy-Beast, which bites worst, in her last conflict.
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And, when yee have done all, Stand by the Glassy Sea, with your harpes ready, till the Lord shall be pleas'd to empty the Fifth Viall upon the throne of the Beast,
And, when ye have done all, Stand by the Glassy Sea, with your harps ready, till the Lord shall be pleased to empty the Fifth Vial upon the throne of the Beast,
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and cast the great mil-stone into that Sea of blood. Amen. Even so come LORD IESUS;and cast the great millstone into that Sea of blood. Amen. Even so come LORD IESUS;
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Take to thy selfe thy great power, and let the blood-sheds of the Great Whore come in remembrance before thee. Amen. Take to thy self thy great power, and let the bloodsheds of the Great Whore come in remembrance before thee. Amen.
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Followes the Third, which delivers the manner how God delivers his. 1. H• … e's long ere hee begins;
Follows the Third, which delivers the manner how God delivers his. 1. H• … Es long ere he begins;
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2. Hee goes through-stitch, when hee sets in. For words; I am loth to entertaine time with Criticism's; wee have a greater work in hand.
2. He Goes throughstitch, when he sets in. For words; I am loath to entertain time with Criticism's; we have a greater work in hand.
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If wee follow Chrysostom's sense with the Vulgars, and her Sworn-men, and read the words Question-wise, Will hee suffer long? we shall 1. Impute to S. Luke worse language then he speaks, who of the Evangelists is most Attick: And 2. Crosse the maine scope, which drives at perseverance upon delaies.
If we follow Chrysostom's sense with the Vulgars, and her Sworn-men, and read the words Questionwise, Will he suffer long? we shall 1. Impute to S. Luke Worse language then he speaks, who of the Evangelists is most Attic: And 2. Cross the main scope, which drives At perseverance upon delays.
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If wee follow his follower Theophylact, and moderne writers, and render NONLATINALPHABET, by NONLATINALPHABET, sampling it with the Hebrew, wee have our warrant. Yet [ here's a difficulty.
If we follow his follower Theophylact, and modern writers, and render, by, sampling it with the Hebrew, we have our warrant. Yet [ here's a difficulty.
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For, How sorts this Slownesse, with thao [ Speedily ] following?
For, How sorts this Slowness, with thao [ Speedily ] following?
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But this is no hard knot. 1. God may seeme to us: but is not in himselfe Slow. For to be Slow, is to bee too late;
But this is no hard knot. 1. God may seem to us: but is not in himself Slow. For to be Slow, is to be too late;
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and God is never so: 2. Againe, hee beares at first, yet smites home at last.
and God is never so: 2. Again, he bears At First, yet smites home At last.
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I take no pride in varying from advised translations, and therefore pitch there. God gives proofe of his patience, before hee proceeds to execution.
I take no pride in varying from advised Translations, and Therefore pitch there. God gives proof of his patience, before he proceeds to execution.
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He suffers long, before the Creature suffers. This is generally true. But I must draw down the point to the present instance.
He suffers long, before the Creature suffers. This is generally true. But I must draw down the point to the present instance.
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He suffers long, (With Them.) With Whom? With Adversaries, as the woman phrased it;He suffers long, (With Them.) With Whom? With Adversaries, as the woman phrased it;
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or With them, whom vengeance abides;
or With them, whom vengeance abides;
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as the Hebrews often couch the Object in the Action. Our Point then must run thus. God beares long with adversaries; with worst men.
as the Hebrews often couch the Object in the Actium. Our Point then must run thus. God bears long with Adversaries; with worst men.
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He dispenseth not his favors equally to all: yet to all some. All taste of his goodnesse, but with a difference.
He dispenseth not his favors equally to all: yet to all Some. All taste of his Goodness, but with a difference.
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Though he beare not Ever, yet he beares Long with his enemies. His Everlasting Name is NONLATINALPHABET opposed to NONLATINALPHABET, Prov. 14.29. that is, He is not Soone, but Slowly provoked.
Though he bear not Ever, yet he bears Long with his enemies. His Everlasting Name is opposed to, Curae 14.29. that is, He is not Soon, but Slowly provoked.
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The Apostle speaks it roundly, Rom. 9. He suffers with much Long-suffering the vessels of wrath.
The Apostle speaks it roundly, Rom. 9. He suffers with much Long-suffering the vessels of wrath.
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The truth of this we finde in Persons, Cities, Kingdomes, and those none of the best.
The truth of this we find in Persons, Cities, Kingdoms, and those none of the best.
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But wee touch onely upon these particulars. 1. Looke upon the Persons in their distance, 1. The Provokers are his Owne Creatures, who live upon him. 2. The Provoked, the Highest Majesty. This were enough to tempt created patience, as hee said;
But we touch only upon these particulars. 1. Look upon the Persons in their distance, 1. The Provokers Are his Own Creatures, who live upon him. 2. The Provoked, the Highest Majesty. This were enough to tempt created patience, as he said;
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Shall this dead dog raile upon my Lord the King! Shall this dead dog rail upon my Lord the King!
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What! A Dog upon a King! This requires infinite patience. 2. Looke upon their Actions, in their difference.
What! A Dog upon a King! This requires infinite patience. 2. Look upon their Actions, in their difference.
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And there it is hard to say whether bee greater, Patience or Provocation. 1. The wicked hate His, for His sake, with a Satanicall hatred, (as Davids word is, Psal. 38.20.) and would destroy Soule and Body all at once,
And there it is hard to say whither be greater, Patience or Provocation. 1. The wicked hate His, for His sake, with a Satanical hatred, (as Davids word is, Psalm 38.20.) and would destroy Soul and Body all At once,
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as that Villain in Bodin attempted upon another. 2. They cannot be satisfied with One Mordecai's flesh:
as that Villain in Bodin attempted upon Another. 2. They cannot be satisfied with One Mordecai's Flesh:
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They wish all but One head, that they might dispatch all at one stroke. 3. No time is long enough; no help great enough. They call in help;
They wish all but One head, that they might dispatch all At one stroke. 3. No time is long enough; no help great enough. They call in help;
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they beg & borrow Curses and Blaspemies, to their last breath, as I reade of one. 4. They never relent,
they beg & borrow Curses and Blasphemies, to their last breath, as I read of one. 4. They never relent,
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but write all to their merits, and wish they could doe more. Thus they provoke. Now what is Gods Patience? Though his soul abhor sin infinitely;
but write all to their merits, and wish they could do more. Thus they provoke. Now what is God's Patience? Though his soul abhor since infinitely;
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Though he cannot go out of hearing, and shut his eyes, as we may, but must see and heare all;
Though he cannot go out of hearing, and shut his eyes, as we may, but must see and hear all;
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Though his name, Law and Children be more to him then all the world;
Though his name, Law and Children be more to him then all the world;
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Though heaven and earth sweat under these provocations, and Gods owne (struck downe at his foot) cry for help:
Though heaven and earth sweat under these provocations, and God's own (struck down At his foot) cry for help:
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Yet God Beares, and Beares long; Nay doth them Positive good; Treats with them; Fees them to be quiet, and his owne to be patient;
Yet God Bears, and Bears long; Nay does them Positive good; Treats with them; Fees them to be quiet, and his own to be patient;
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and, when he must needs smite, gives them space, takes time himselfe, is Long in bending his bow, and drawing forth his weapons.
and, when he must needs smite, gives them Molle, Takes time himself, is Long in bending his bow, and drawing forth his weapons.
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And after all this, if then an Ahab will submit, he is ready to reprieve.
And After all this, if then an Ahab will submit, he is ready to reprieve.
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But this is a Fathomlesse-depth. Were I in another place, I should hold it needfull to say something, by way of explication.
But this is a fathomless-depth. Were I in Another place, I should hold it needful to say something, by Way of explication.
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But here it's sufficient to mind you, That Gods Patience is no way Passive; Nay his Longest-suffering is his Greatest-Acting, or enjoying of himselfe, in all Serenity. and Perfection, and is onely grounded upon his most perfect nature.
But Here it's sufficient to mind you, That God's Patience is no Way Passive; Nay his Longest-suffering is his Greatest-Acting, or enjoying of himself, in all Serenity. and Perfection, and is only grounded upon his most perfect nature.
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1. God is Power it self, and therefore can beare long. 2. God is Wisdome it selfe;
1. God is Power it self, and Therefore can bear long. 2. God is Wisdom it self;
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and therefore forbearant. 3. Goodnesse it selfe; and therefore so longsuffering. And the longer he suffers, the more he exerciseth and evidenceth these his perfections.
and Therefore forbearant. 3. goodness it self; and Therefore so long-suffering. And the longer he suffers, the more he Exerciseth and Evidenceth these his perfections.
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That is the maine ground of the Point; whereto you may adde, if you please, these ensuing Particulars.
That is the main ground of the Point; whereto you may add, if you please, these ensuing Particulars.
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1. The Wicked, Gods adversaries are some way his owne; and that Ownenesse works Patience. The Lord is a peece of a Father to them also.
1. The Wicked, God's Adversaries Are Some Way his own; and that oneness works Patience. The Lord is a piece of a Father to them also.
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For hee is A Common-Father, by Office to all; A Speciall-Father, by Adoption to Saints; A Singular-Father, by Nature to Christ.
For he is A Common-Father, by Office to all; A Speciall-Father, by Adoption to Saints; A Singular-Father, by Nature to christ.
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A Prince, besides his particular relation to his Children, is Pater-Patriae, Pater-familias, and is Good to All; though with a difference: So here.A Prince, beside his particular Relation to his Children, is Pater-Patriae, Paterfamilias, and is Good to All; though with a difference: So Here.
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2. Though Christ hath purchased a peculiar people to himselfe, to the purpose of salvation: yet others tast of this his goodnesse.
2. Though christ hath purchased a peculiar people to himself, to the purpose of salvation: yet Others taste of this his Goodness.
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The world, you know, was lost in merit, and ipso facto forfeited, with all its comforts, and appurtenances.
The world, you know, was lost in merit, and ipso facto forfeited, with all its comforts, and appurtenances.
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The Lord Christ hath restored it, and doth keep it standing;
The Lord christ hath restored it, and does keep it standing;
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and in the Interim, the worst enjoy it in common with the best, and so far, fare the better for Christ.
and in the Interim, the worst enjoy it in Common with the best, and so Far, fare the better for christ.
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3. God in his most wise dispensation, sees use of patience towards such: So, he works out his own praise, and designe upon his Church. In short.
3. God in his most wise Dispensation, sees use of patience towards such: So, he works out his own praise, and Design upon his Church. In short.
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At present there may be some use of them;
At present there may be Some use of them;
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and so he reprieves them, as we doe some notorious Felon: and hereafter there may be some fruit come from them;
and so he reprieves them, as we do Some notorious Felon: and hereafter there may be Some fruit come from them;
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and the Ill Mother is a while forborne for her Fruit, and Venter sake. This is all I can stay to speak to the point.
and the Ill Mother is a while forborn for her Fruit, and Venture sake. This is all I can stay to speak to the point.
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Now were I my selfe, I would commend this to Two sorts.
Now were I my self, I would commend this to Two sorts.
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1. The worst must take heed of Two Extremities. 1. Not to Vy with Children, and beare themselves too high upon Gods love,
1. The worst must take heed of Two Extremities. 1. Not to Vy with Children, and bear themselves too high upon God's love,
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because hee beares himselfe so patiently, and graciously towards them. No, there is a difference. Isaac is the Son of the Promise, though all the Abrahamites have something.
Because he bears himself so patiently, and graciously towards them. No, there is a difference. Isaac is the Son of the Promise, though all the Abrahamites have something.
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Onely Iehoram the firstborne must have the Crowne, and Kingdome: Smaller matters must content the rest. Only Jehoram the firstborn must have the Crown, and Kingdom: Smaller matters must content the rest.
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All Iosephs brethren taste of his bounties;
All Joseph's brothers taste of his bounties;
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but none to Benjamin. As in the things there is a wide difference: (not now to be inlarged) so specially in the Issue, and event.
but none to Benjamin. As in the things there is a wide difference: (not now to be enlarged) so specially in the Issue, and event.
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The wickeds happinesse will take end, his lease will run out, Eccl. 8.13. That End when it comes, comes Swiftly; as Ezekiel in his 7. chap. tels them upon another occasion.
The wickeds happiness will take end, his lease will run out, Ecclesiastes 8.13. That End when it comes, comes Swiftly; as Ezekielem in his 7. chap. tells them upon Another occasion.
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— The End (saith he) is Come, is Come, is Come; and so some ten or twelve time minds them of this.
— The End (Says he) is Come, is Come, is Come; and so Some ten or twelve time minds them of this.
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And when that Time is Come, The Lord sets on, How Long, and How Often he hath forborne.
And when that Time is Come, The Lord sets on, How Long, and How Often he hath forborn.
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— Fortie yeares long I have borne with this generation. And — These ten times have they provoked me. — Fortie Years long I have born with this generation. And — These ten times have they provoked me.
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Numb. 14.22. 2. Not to charge God to bee an hard Master: But to give him the glory, not onely of his Iustice, but of his Patience, and Goodnesse: For even in his Executions he is still beneath their demerit, beyond their desert;
Numb. 14.22. 2. Not to charge God to be an hard Master: But to give him the glory, not only of his justice, but of his Patience, and goodness: For even in his Executions he is still beneath their demerit, beyond their desert;
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and that one day they will know, though now they will not acknowledge it. But the maine is to the Saint.
and that one day they will know, though now they will not acknowledge it. But the main is to the Saint.
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2. If the worst must say, God is patient; must not the Saint? If Sodom, If Babel, If India must acknowledge his Long-suffering:
2. If the worst must say, God is patient; must not the Saint? If Sodom, If Babel, If India must acknowledge his Long-suffering:
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must not England? must not This? must not every Towne and Citie? O survey your lives, compare Gods patience with your frowardnesse; Gods forbearance with your stubbornnesse.
must not England? must not This? must not every Town and city? Oh survey your lives, compare God's patience with your frowardness; God's forbearance with your stubbornness.
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Call to mind your follies, passions, infirmities, presumptions. What answers you have returned upon reproofe; how many cals you have slighted;
Call to mind your follies, passion, infirmities, presumptions. What answers you have returned upon reproof; how many calls you have slighted;
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how many meanes you have scorned. In few; how many, how great, how lasting your provocations have beene.
how many means you have scorned. In few; how many, how great, how lasting your provocations have been.
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And, If Cain, and Iudas must yeeld God patient:
And, If Cain, and Iudas must yield God patient:
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Doe you say, Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his beritage? He retaineth not his anger for ever,
Do you say, Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his beritage? He retaineth not his anger for ever,
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because hee delighteth in mercy, Mica. 7.18.Because he delights in mercy, Mica. 7.18.
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And, if the devils themselves thinke it worthy a suit, that their torment may bee deferred:
And, if the Devils themselves think it worthy a suit, that their torment may be deferred:
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must not we think it thankworthy, that we are thus long forborne? O, let every Towne yee looke upon, every Church yee come into, every field you walk in, every Creature you see living, draw from you thanks.
must not we think it thankworthy, that we Are thus long forborn? O, let every Town ye look upon, every Church ye come into, every field you walk in, every Creature you see living, draw from you thanks.
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— Let the house of Aaron say, His mercy endureth for ever;
— Let the house of Aaron say, His mercy Endureth for ever;
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Else had wee no Church. — Let the house of Israel say, His mercy endureth for ever, Else had we no State. — let every man breathing say, His mercy endureth for ever;
Else had we no Church. — Let the house of Israel say, His mercy Endureth for ever, Else had we no State. — let every man breathing say, His mercy Endureth for ever;
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Else our Atheismes, Oaths, Curses, Idols, Murders, Whoredomes, and other Abominations had long since sunk us, and swallowed us up.
Else our Atheisms, Oaths, Curses, Idols, Murders, Whoredoms, and other Abominations had long since sunk us, and swallowed us up.
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But what are Words, if but Words? Let the Meditation of this point be improved unto Humiliation; Repentance; Consolation. 1. For the first.
But what Are Words, if but Words? Let the Meditation of this point be improved unto Humiliation; Repentance; Consolation. 1. For the First.
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Is God so forbearant? 1. What are we, that we should be so hasty? What? Is he wounded in his Name, in his Law, and in his Sons? And must not we be touched in our Dogge? Who are we, that we cannot beare (As God, (shall I say? nay) With God himselfe!
Is God so forbearant? 1. What Are we, that we should be so hasty? What? Is he wounded in his Name, in his Law, and in his Sons? And must not we be touched in our Dog? Who Are we, that we cannot bear (As God, (shall I say? nay) With God himself!
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Hee must smite, when we would have him; else wee question, sometimes his Truth, most times his Care. Nay farther.
He must smite, when we would have him; Else we question, sometime his Truth, most times his Care. Nay farther.
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Is God so forbearant? What have we done? Or what did wee meane, to provoke so Patient a Father? How great is the provocation of his sons, and daughters!
Is God so forbearant? What have we done? Or what did we mean, to provoke so Patient a Father? How great is the provocation of his Sons, and daughters!
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It is not, It is not (beleeve it) a Small thing that will Anger this Father. It is not a little Cloud, that will hide this Sun. In his anger therefore reade our sins,
It is not, It is not (believe it) a Small thing that will Anger this Father. It is not a little Cloud, that will hide this Sun. In his anger Therefore read our Sins,
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and in his expressions his wrath. His Face, his Words, his Actions, speak him angry.
and in his expressions his wrath. His Face, his Words, his Actions, speak him angry.
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And Patience will not bee angry for Trifles. What? David hide himselfe from his Absolom? doth not so great a wrath argue greatest provocation?
And Patience will not be angry for Trifles. What? David hide himself from his Absalom? does not so great a wrath argue greatest provocation?
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And is not Our Father, think you, Angrie, when he sends a Spirit of division amongst us? when he Dashes Child against Child? make a Rod, of a Sword? drawes Blood, and bathes his Sword therein? Turnes his Children a begging, and outs them of all? Is not here wrath? And is it not time now, to fall before him, with Miriam, whilest he thus spits in our face? To Run with Aaron, when the fire is begun? To cry with David, when the Sword is drawne? O Lord, spare Ierusalem, spare our Cities, our People:
And is not Our Father, think you, Angry, when he sends a Spirit of division among us? when he dashes Child against Child? make a Rod, of a Sword? draws Blood, and baths his Sword therein? Turns his Children a begging, and outs them of all? Is not Here wrath? And is it not time now, to fallen before him, with Miriam, whilst he thus spits in our face? To Run with Aaron, when the fire is begun? To cry with David, when the Sword is drawn? Oh Lord, spare Ierusalem, spare our Cities, our People:
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And to lament after our Father; as the Child doth after his lost Mother. My Father, my Father is lost, What shall I doe!
And to lament After our Father; as the Child does After his lost Mother. My Father, my Father is lost, What shall I do!
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2. In the next place, Let this quicken our repentance:
2. In the next place, Let this quicken our Repentance:
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Kindnesse will melt a Saul. Should it not a Son? The proper issue of patience and kindnesse should be repentance: of long patience speedy repentance.
Kindness will melt a Saul. Should it not a Son? The proper issue of patience and kindness should be Repentance: of long patience speedy Repentance.
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You are Noble. I report my selfe to your Iudgements. What think you? Are not a thousand of Oathes,You Are Noble. I report my self to your Judgments. What think you? are not a thousand of Oaths,
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and millions of Lies (to omit other provocations) enow? Is not 40. yeares provocation? nay 60? nay 80. sufficient? Hath not God waited long,
and millions of Lies (to omit other provocations) enough? Is not 40. Years provocation? nay 60? nay 80. sufficient? Hath not God waited long,
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and long enough? Is it fit, think you, to make him wait longer? Is there any hope, that ought else will work,
and long enough? Is it fit, think you, to make him wait longer? Is there any hope, that ought Else will work,
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if Patience work not? Or is there any thing left, after Patience abused? Will not Nineveh rise up in Iudgement against us,
if Patience work not? Or is there any thing left, After Patience abused? Will not Nineveh rise up in Judgement against us,
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and say, We had but 40. dayes patience afforded us: And shall these abuse Twice 40. yeares? Will not the damned in hell arise and say, We were born withall, some but 30. some but 20. yeares,
and say, We had but 40. days patience afforded us: And shall these abuse Twice 40. Years? Will not the damned in hell arise and say, We were born withal, Some but 30. Some but 20. Years,
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and these have abused a far longer patience? Nay, will not the Devils themselves come in and say, We had not the patience of one houre afforded us;
and these have abused a Far longer patience? Nay, will not the Devils themselves come in and say, We had not the patience of one hour afforded us;
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and shall these Ever bee spared? I beseech you by All the mercies of God;
and shall these Ever be spared? I beseech you by All the Mercies of God;
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by An age of Patience; by A world of blessings; by that your Candor, and Ingenuitie; and by all the Endearements, that ever past betwixt Christ, and your soules; pitie your selves; pitie your Countrey; pitie your posterity;
by an age of Patience; by A world of blessings; by that your Candor, and Ingenuity; and by all the Endearments, that ever past betwixt christ, and your Souls; pity your selves; pity your Country; pity your posterity;
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and bee content to bee happy. Fall downe in private before the Lord, and say;
and be content to be happy. Fallen down in private before the Lord, and say;
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O Lord, I am ashamed of my Vnmannerlinesse. Thou hast long knocked, and I have made thee stand out of doores.Oh Lord, I am ashamed of my Unmannerliness. Thou hast long knocked, and I have made thee stand out of doors.
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I can stand out no longer. It is infinit patience, if as yet I may live.
I can stand out no longer. It is infinite patience, if as yet I may live.
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O Turne mee, and I will now turne. I Come, I Come with all the strength I have. O draw mee! Melt mee! receive mee!
O Turn me, and I will now turn. I Come, I Come with all the strength I have. O draw me! Melt me! receive me!
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3. Lastly, Let this give us an hopefull expectation of further grace. True it is, Our sinnes are hideous.
3. Lastly, Let this give us an hopeful expectation of further grace. True it is, Our Sins Are hideous.
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God was never more put to it by a Nation.
God was never more put to it by a nation.
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Notwithstanding, could wee put our selves into a Posture for mercy, There were yet hope in Israel. For I demand.
Notwithstanding, could we put our selves into a Posture for mercy, There were yet hope in Israel. For I demand.
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Is God patient toward Enemies? toward Rebels? when there's no fasting, no praying, no reforming thought upon? And will hee Not meet us in the way of his judgements? What? is hee so long-suffering toward sinfull Ephraim? so loath to thinke of a divorce? How shall I give thee up Ephraim! How shall I entreat thee! Is God patient towards Enemies? towards Rebels? when there's no fasting, no praying, no reforming Thought upon? And will he Not meet us in the Way of his Judgments? What? is he so long-suffering towards sinful Ephraim? so loath to think of a divorce? How shall I give thee up Ephraim! How shall I entreat thee!
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And so ready to receive Ephraim, upon submission? Is Ephraim my deare sonne? &c. And will hee not bee gracious to this Our Ephraim, in case wee come in? What! will hee plead for Israel, for Nineveh against his Prophets? and of a Iudge become an Advocate? As wee see in the case of Elijah, and Ionah. Why Elijath (saith hee) Thou art not alone:
And so ready to receive Ephraim, upon submission? Is Ephraim my deer son? etc. And will he not be gracious to this Our Ephraim, in case we come in? What! will he plead for Israel, for Nineveh against his prophets? and of a Judge become an Advocate? As we see in the case of Elijah, and Jonah. Why Elijah (Says he) Thou art not alone:
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There bee Thousands with thee, and for mee:
There be Thousands with thee, and for me:
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Why Ionah, dost thou well to be so hasty? would'st thou have mee slay the Child upon the Mother? so young,Why Jonah, dost thou well to be so hasty? Wouldst thou have me slay the Child upon the Mother? so young,
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so many? Will God, I say, thus plead for a people, when his Prophets cry against them? And will hee not bee intreated for us,
so many? Will God, I say, thus plead for a people, when his prophets cry against them? And will he not be entreated for us,
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when of all Ranks some, and the Prophets chiefly importune him? Beare up, Brethren, and know with whom yee have to doe.
when of all Ranks Some, and the prophets chiefly importune him? Bear up, Brothers, and know with whom ye have to do.
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You deale with a Father, The Father, and The God of Patience. 'Tis true. Hee can bee angry. That's his Iustice: That's his Goodnesse to you:
You deal with a Father, The Father, and The God of Patience. It's true. He can be angry. That's his justice: That's his goodness to you:
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But hee cannot bee long angry with his owne.
But he cannot be long angry with his own.
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'Tis but for a Moment. It redounds not to the Person. 'Tis not Penall, but Medicinall. Sinke not under it.
It's but for a Moment. It redounds not to the Person. It's not Penal, but Medicinal. Sink not under it.
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Onely prize patience, and abuse it not. Hold this Patient God amongst you, as Moses did.
Only prize patience, and abuse it not. Hold this Patient God among you, as Moses did.
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Chaine him up with your prayers and teares, and say, If wee have found grace in thy sight, Goe not from us: Abide with us.
Chain him up with your Prayers and tears, and say, If we have found grace in thy sighed, Go not from us: Abide with us.
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And then know, There is patience enough in God for a Thousand Englands. And, if wee doe miscary, it is not from want of Goodnesse in God, but from want of Grace in us, who have a price in our hands and doe not know it. But I must away. The last thing followes.
And then know, There is patience enough in God for a Thousand Englands. And, if we do miscarry, it is not from want of goodness in God, but from want of Grace in us, who have a price in our hands and do not know it. But I must away. The last thing follows.
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God is swift in his helpe as well as sure. When his bee once ready for help, help is at hand. So Nahum pleads, cap. 1.2.3. God suffers; and God is swift. I am in hast, and cannot open the words.God is swift in his help as well as sure. When his bee once ready for help, help is At hand. So Nahum pleads, cap. 1.2.3. God suffers; and God is swift. I am in haste, and cannot open the words.
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S. Peter saith the same, 2 Pet. 3.9. where two things are spoken. 1. What God is in our conceit;
S. Peter Says the same, 2 Pet. 3.9. where two things Are spoken. 1. What God is in our conceit;
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Slack. 2. What God is indeed; Seasonable, when wee are fitted. But is not God slow? Slack. 2. What God is indeed; Seasonable, when we Are fitted. But is not God slow?
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It is not slownesse, or slucknesse: For that is to Omit an opportunity. Hee is ever Opportune, and frames his pace, as there is cause.
It is not slowness, or slucknesse: For that is to Omit an opportunity. He is ever Opportune, and frames his pace, as there is cause.
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When wee bee ripe, hee is ready, hee is speedy. Speedy, 1. In opposition to the Iudge here; who is too late;
When we be ripe, he is ready, he is speedy. Speedy, 1. In opposition to the Judge Here; who is too late;
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and to mens opinions, who being too short, thinke God too long. Speedy, 2. In reference to our fitnesse, and fitnesse of time.
and to men's opinions, who being too short, think God too long. Speedy, 2. In Referente to our fitness, and fitness of time.
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Hee is neither too early, nor too late; but observes the very height, strength, joint, article of time.
He is neither too early, nor too late; but observes the very height, strength, joint, article of time.
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Wee know not how to expresse Moses his NONLATINALPHABET of time. But at present wee are upon his speedy help. For this;
we know not how to express Moses his of time. But At present we Are upon his speedy help. For this;
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doe but observe how hee represents himselfe. 1. In his gestures, and postures. Hee's said,
do but observe how he represents himself. 1. In his gestures, and postures. He's said,
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when hee is upon his peoples deliverance, to stand up or arise, to runne,, to fly. 2. In his Expressions. Hee that Comes, will Come,
when he is upon his peoples deliverance, to stand up or arise, to run,, to fly. 2. In his Expressions. He that Comes, will Come,
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and will make haste, without tarriance.
and will make haste, without tarriance.
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In the Canticles, he comes leaping, &c. Hebr. 10.37. 3. In his Performances. Ever at, or before his day, never one houre too late. The Reason whereof is manifold. In the Canticles, he comes leaping, etc. Hebrew 10.37. 3. In his Performances. Ever At, or before his day, never one hour too late. The Reason whereof is manifold.
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1. If we respect Gods selfe. 1. He cannot mistake time: For hee is Wisdome it selfe, and the just measure of time.
1. If we respect God's self. 1. He cannot mistake time: For he is Wisdom it self, and the just measure of time.
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That is Esay's reason, Hee is a God of Iudgement. 2. Hee cannot faile of his aime, and end.
That is Esay's reason, He is a God of Judgement. 2. He cannot fail of his aim, and end.
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For hee is power it selfe.
For he is power it self.
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There is nothing in his way, Hee is in heaven (saith David) and doth whatsoever hee will.
There is nothing in his Way, He is in heaven (Says David) and does whatsoever he will.
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Others must worke what, and when they can:
Others must work what, and when they can:
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God works when it pleaseth him, and can doe a great deale in a little space.God works when it Pleases him, and can do a great deal in a little Molle.
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Hee can cause to Conceive, and to bring forth the same day, Esay 66.8.3. Hee is goodnesse it selfe. Goodnesse is his nature:
He can cause to Conceive, and to bring forth the same day, Isaiah 66.8.3. He is Goodness it self. goodness is his nature:
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and nature delights in its owne operations: it is it's life. The Sunne runnes rather then stand still;
and nature delights in its own operations: it is it's life. The Sun runs rather then stand still;
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delights more in shining, then in being overshadowed. 4. Hee is Truth, and it is his Word, Hee will bee found in Due time;
delights more in shining, then in being overshadowed. 4. He is Truth, and it is his Word, He will be found in Due time;
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and his time is the Due time, with respect to our Fitnesse. Read Psal. 46.1.5. 2. Adde in the second place, Gods Relation. Hee is a Father.
and his time is the Due time, with respect to our Fitness. Read Psalm 46.1.5. 2. Add in the second place, God's Relation. He is a Father.
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Relations, you know, are very active.
Relations, you know, Are very active.
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Saul would rise early to help his subjects. 1 Sam. 11. Fathers be rather too hastie, then too slow. They are ready before their Sonnes.Saul would rise early to help his subject's. 1 Sam. 11. Father's be rather too hasty, then too slow. They Are ready before their Sons.
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The child indeed thinks himselfe fit for Horsmanship, for the Vn versitie, Marriage, or the like:
The child indeed thinks himself fit for Horsemanship, for the Vn versitie, Marriage, or the like:
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and conceives his Father too slow. But the truth is, The Father stayes upon his Child,
and conceives his Father too slow. But the truth is, The Father stays upon his Child,
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and is ready before hee is ready; Especially in cases of danger. A Father runnes without legs, when the Child is hazarded:
and is ready before he is ready; Especially in cases of danger. A Father runs without legs, when the Child is hazarded:
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Nor is there any Beast, which will not fly upon death, when his young is indangered.
Nor is there any Beast, which will not fly upon death, when his young is endangered.
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Now the Lord hath not put this inclination into Creatures, and deprived himselfe thereof, the while.
Now the Lord hath not put this inclination into Creatures, and deprived himself thereof, the while.
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His bee His, and Hee will bee Theirs, if it bee not long of them. Let the prodigall creep, and the Father will run. Luke 15. 3. His Children will mind him of the time how it passes.His be His, and He will be Theirs, if it be not long of them. Let the prodigal creep, and the Father will run. Lycia 15. 3. His Children will mind him of the time how it passes.
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Their Cry is still, How long! Make haste. Their Remembrancers joyne with them. Esay 62. and Christ with them.
Their Cry is still, How long! Make haste. Their Remembrancers join with them. Isaiah 62. and christ with them.
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Zach. 1. How long, O Lord of Hostes, wilt thou not have mercy upon Ierusalem? &c 12. These, All these sue God upon his Band, and presse the fitnesse of the time. Dan. 9.2. Psal. 102.13. To make end.Zach 1. How long, Oh Lord of Hosts, wilt thou not have mercy upon Ierusalem? etc. 12. These, All these sue God upon his Band, and press the fitness of the time. Dan. 9.2. Psalm 102.13. To make end.
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If meere selfe-love will force this Iudge out of his pace:
If mere Self-love will force this Judge out of his pace:
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will not love of Iustice, Mercy, Truth? Love of Christians, of Christ, of Godsselfe quicken him? Doth not he know how soone their spirits will faint? How soone they will step forth of the way? and after halting, turne aside, upon too long delayes?
will not love of justice, Mercy, Truth? Love of Christians, of christ, of Godsselfe quicken him? Does not he know how soon their spirits will faint? How soon they will step forth of the Way? and After halting, turn aside, upon too long delays?
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Yea, but wee see Gods people long defer'd. It seemes long, because wee are short. A short walke is a long journey to feeble knees. Times are above our reach.
Yea, but we see God's people long deferred. It seems long, Because we Are short. A short walk is a long journey to feeble knees. Times Are above our reach.
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The knots, and periods of them are in the hands of the God of Iudgement. When help is seasonable, his fingers itch, as the Mothers breast akes,
The knots, and periods of them Are in the hands of the God of Judgement. When help is seasonable, his fingers itch, as the Mother's breast akes,
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when it is time the child had suck.
when it is time the child had suck.
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There is no more now to bee done, but to make this point usefull to us, and then I have done.
There is no more now to be done, but to make this point useful to us, and then I have done.
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1. Blush we at our boldnesse, who take upon us 1. To Controll. 2. To Confine the All-wise God. 1. For the first.
1. Blush we At our boldness, who take upon us 1. To Control. 2. To Confine the Alwise God. 1. For the First.
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Who are we, that wee should sit upon our Maker? and say, in effect, Here God is out. Here hee mistakes his time? What is this but to Charge God foolishly, as Iob did not.
Who Are we, that we should fit upon our Maker? and say, in Effect, Here God is out. Here he mistakes his time? What is this but to Charge God foolishly, as Job did not.
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What is this, but to Set the Sunne by our Dyall? This Caesar termes sancinesse in his Souldiers.
What is this, but to Set the Sun by our Dial? This Caesar terms sancinesse in his Soldiers.
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This our Saviour disliked in his dearest friends. This the Physician blames in his Patient: Parents in their Children:
This our Saviour disliked in his dearest Friends. This the physician blames in his Patient: Parents in their Children:
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you in Vs: if so bee that wee, (at so great a distance, who know so little of your obstructions) shall charge you, here with too much haste, there with too much slownesse.
you in Us: if so be that we, (At so great a distance, who know so little of your obstructions) shall charge you, Here with too much haste, there with too much slowness.
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2. As great a saucinesse it is To Confine the Almighty. Now he must help, or never. This way, or no way.
2. As great a sauciness it is To Confine the Almighty. Now he must help, or never. This Way, or no Way.
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By this Parliament, or by No Parliament. Stop, for shame.
By this Parliament, or by No Parliament. Stop, for shame.
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And, if you will wisely enquire into a reason of Gods proceedings, reflect upon your selves,
And, if you will wisely inquire into a reason of God's proceedings, reflect upon your selves,
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and charge the slownesse upon your owne soules. It is a truth, God will bee ever himselfe:
and charge the slowness upon your own Souls. It is a truth, God will be ever himself:
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and hath many ends, in One Worke. But, in passages twixt him and us; the fault is ours, not his, if wee bee not seasonably holpen. Thence that in Isay 30.18. God waits, that hee may have mercy.
and hath many ends, in One Work. But, in passages betwixt him and us; the fault is ours, not his, if we be not seasonably helped. Thence that in Saiah 30.18. God waits, that he may have mercy.
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Gods Heart, Gods hands are full of mercy:God's Heart, God's hands Are full of mercy:
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hee waits, being A God of Iudgement. (i) one, that dispences mercy in Iudgement.
he waits, being A God of Judgement. (i) one, that dispenses mercy in Judgement.
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Thence his plea. Isay 58.1. &c. The people wondred they heard not from God. Why (say they) have wee fasted? &c. And God wonders, that hee heares not from them.
Thence his plea. Saiah 58.1. etc. The people wondered they herd not from God. Why (say they) have we fasted? etc. And God wonders, that he hears not from them.
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And more fully ( Isa. 59.1.) hee resolves the Case. Gods hand is not shortned: His eare is not deafned.
And more Fully (Isaiah 59.1.) he resolves the Case. God's hand is not shortened: His ear is not deafened.
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Hee is able, hee is willing to doe them help.
He is able, he is willing to do them help.
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Where is the hindrance then? Hee tells them, Your sinnes keepe good things from you.
Where is the hindrance then? He tells them, Your Sins keep good things from you.
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Thence also it is, That God so expostulates with Ioshua. cap. 7.10. Vp, (saith hee) Why liest thou thus, and cryect to mee? As if it were long of mee, that the warre succeeds not. Goe, deale with thy people.
Thence also it is, That God so expostulates with Ioshua. cap. 7.10. Up, (Says he) Why liest thou thus, and cryect to me? As if it were long of me, that the war succeeds not. Go, deal with thy people.
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There is an accursed thing in Israel. Thus God points us to our dutie, and wee must Act accordingly.There is an accursed thing in Israel. Thus God points us to our duty, and we must Act accordingly.
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Iudges 20. when the warres of the Church miscaried, the Church inquires of God, with Prayers, and Teares, and Fastings.Judges 20. when the wars of the Church miscarried, the Church inquires of God, with Prayers, and Tears, and Fastings.
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In the like case we must doe the same thing. We are here upon Gods worke.
In the like case we must do the same thing. We Are Here upon God's work.
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Things sticke. Comfort comes on slowly.Things stick. Comfort comes on slowly.
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Let us Cast Lots with Ioshua, and find out The Achan. Let every man lay his hand upon his heart,
Let us Cast Lots with Ioshua, and find out The achan. Let every man lay his hand upon his heart,
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and say, Can God certainly helpe? Will hee speedily heare? What is then the reason of this delay?
and say, Can God Certainly help? Will he speedily hear? What is then the reason of this Delay?
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This is a fit question for publike, for private, for All Persons. In Publike. Your affections ( Honoured and Beloved ) we question not.
This is a fit question for public, for private, for All Persons. In Public. Your affections (Honoured and beloved) we question not.
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Sure your endeavours are good, your labours great.
Sure your endeavours Are good, your labours great.
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Yet must wee say with the Prophet, The harvest is past, Summer is ended, and wee are not saved. Ier. 8.20.
Yet must we say with the Prophet, The harvest is past, Summer is ended, and we Are not saved. Jeremiah 8.20.
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Where is the Let? Let's put it to the Lot. 1. Lot upon your selves, & let each Parliament man say.
Where is the Let? Let's put it to the Lot. 1. Lot upon your selves, & let each Parliament man say.
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Am I ready? Am I fit for mercy? for honor? I pretend to humiliation.
Am I ready? Am I fit for mercy? for honour? I pretend to humiliation.
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I represent such a people, such a place (in their sins) this day.
I represent such a people, such a place (in their Sins) this day.
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Doe I humble my selfe? Doe I gage my heart, pray, weep, mourne alone? I pretend to Reformation.
Doe I humble my self? Doe I gage my heart, pray, weep, mourn alone? I pretend to Reformation.
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Am I my selfe reformed? Doe not I, who say others must not sweare, sweare my selfe? Doe not I give Libertie to my selfe, where I make Lawes for other? If so, God will never accept of a good motion from a bad mouth: as that State in Story would not.
Am I my self reformed? Do not I, who say Others must not swear, swear my self? Do not I give Liberty to my self, where I make Laws for other? If so, God will never accept of a good motion from a bad Mouth: as that State in Story would not.
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2. Lot upon your families. I come hither to reforme others:
2. Lot upon your families. I come hither to reform Others:
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But what are my Owne Children? my Owne Servants? What should Philip doe abroad, till he hath composed disorders at home?
But what Are my Own Children? my Own Servants? What should Philip do abroad, till he hath composed disorders At home?
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3. Lot upon your Companie, and Associates.
3. Lot upon your Company, and Associates.
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Say, Is there never an Esau amongst us? Never an Achan in our Tent? Never a Ionah in our Ship; who troubles all?
Say, Is there never an Esau among us? Never an achan in our Tent? Never a Jonah in our Ship; who Troubles all?
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4. Lot upon your Courses. Aske.
4. Lot upon your Courses. Ask.
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Whose work am I upon? Gods? or my Owne? Aske farther. (If the worke bee Gods, and the Publike: ) In what Order doe I proceed? Vzzah may disturbe the whole businesse,
Whose work am I upon? God's? or my Own? Ask farther. (If the work be God's, and the Public:) In what Order do I proceed? Uzzah may disturb the Whole business,
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for want of Order. Aske farther.
for want of Order. Ask farther.
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In what Manner doe I goe on? If I presume upon the goodnesse of the Cause, or greatnesse of my strength;
In what Manner do I go on? If I presume upon the Goodness of the Cause, or greatness of my strength;
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I may bee crost, as Israel was, in that 20. of Iudges.
I may be crossed, as Israel was, in that 20. of Judges.
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You are now before the Lord. Weepe with Israel upon these delayes, and strike the right Veine. Say.
You Are now before the Lord. Weep with Israel upon these delays, and strike the right Vein. Say.
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The Lord is not slow to help:
The Lord is not slow to help:
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but wee are slow to search, slow to reforme, slow to put our selves in a hopefull way of mercy.
but we Are slow to search, slow to reform, slow to put our selves in a hopeful Way of mercy.
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This is a fit Question for us also in Private. We (my Brethren) runne out upon God. He forgets. He will not bee entreated. Wee fly upon men.
This is a fit Question for us also in Private. We (my Brothers) run out upon God. He forgets. He will not be entreated. we fly upon men.
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They make no Haste. They Spinne out Time, with long orations. Were Wee in place, Ireland should not bee thus deserted; Execution thus futur'd.
They make no Haste. They Spin out Time, with long orations. Were we in place, Ireland should not be thus deserted; Execution thus futured.
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But who is in fault? What disorder! What disorder! saith Nabuchadnezzar, when the Disorder was from him: So wee. What delayes! What delayes! No help Comes!
But who is in fault? What disorder! What disorder! Says Nebuchadnezzar, when the Disorder was from him: So we. What delays! What delays! No help Comes!
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O, but what saith God? Vp Ioshua. Israel hath sinned. There is an Accursed thing among you.
Oh, but what Says God? Up Ioshua. Israel hath sinned. There is an Accursed thing among you.
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There is cursed Pride, Unbeliefe, Covetousnesse, Coldnesse, Neutrality, in the Camp:
There is cursed Pride, Unbelief, Covetousness, Coldness, Neutrality, in the Camp:
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What can be done, till this be removed? There are Vnblest Divisions, preposterous courses Wee Rangle our owne worke,
What can be done, till this be removed? There Are Unblest Divisions, preposterous courses we Rangle our own work,
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and are much wanting to the publike, in our prayers, and amendments. And this is that, that scoat's the businesse in publike.
and Are much wanting to the public, in our Prayers, and amendments. And this is that, that scoat's the business in public.
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Nay, shall I tell you? There is that, that hinders all in publike and in private:
Nay, shall I tell you? There is that, that hinders all in public and in private:
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and in short it is this. Wee bee not to this day Humbled for Our-Own, and Our-Other-mens sinnes;
and in short it is this. we be not to this day Humbled for Our-Own, and Our-Other-mens Sins;
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wee bee not broken; we be not ripe for mercy.
we be not broken; we be not ripe for mercy.
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And can wee thinke that God will lay Cordials upon Full, and Foule stomachs? That hee will skarfe our bones,
And can we think that God will lay Cordials upon Full, and Foul stomachs? That he will scarf our bones,
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before they bee set? And lappe up our sores, before they bee searcht? O it is in vaine, (as I hope my Brother will anon tell you,
before they be Set? And lap up our sores, before they be searched? O it is in vain, (as I hope my Brother will anon tell you,
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now my strength is spent.) It is in vaine, I say, for us to dreame of Comfort, till wee are better emptied and broken.
now my strength is spent.) It is in vain, I say, for us to dream of Comfort, till we Are better emptied and broken.
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Let us, I beseech you, when wee have done in Publike, goe to it in Private, and labour to.
Let us, I beseech you, when we have done in Public, go to it in Private, and labour to.
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see The Plague in our owne heart.
see The Plague in our own heart.
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Wee speake much of A malignant Party. But shall I tell you? Our sinnes bee the Malignant Party: Yours, and Mine, and those whom wee represent this day.
we speak much of A malignant Party. But shall I tell you? Our Sins be the Malignant Party: Yours, and Mine, and those whom we represent this day.
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These tye the hands of God, and man. These stop the eares of God, and the King against us.
These tie the hands of God, and man. These stop the ears of God, and the King against us.
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Cloare the Lord, and shame your selves, saying, I have mistaken my selfe all this while.Cloare the Lord, and shame your selves, saying, I have mistaken my self all this while.
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I have accused God: I have accused men. I now accuse my selfe: my backwardnesse to turne to God is it that foreslows my comfort. This done,
I have accused God: I have accused men. I now accuse my self: my backwardness to turn to God is it that foreslows my Comfort. This done,
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Be we next entreated to Coast upon a Cure. You are tyred with Working, We with Waiting. Come we briefly to the Point. Esay 21.12. If you will enquire, enquire ye; Returne, Come.
Be we next entreated to Coast upon a Cure. You Are tired with Working, We with Waiting. Come we briefly to the Point. Isaiah 21.12. If you will inquire, inquire you; Return, Come.
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The Prophet speaks as if he were in haste: and two things are presently expected. 1. We must be humbled. That's once. Pride stands in Gods way.
The Prophet speaks as if he were in haste: and two things Are presently expected. 1. We must be humbled. That's once. Pride Stands in God's Way.
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And, if we will make Davids prayer, we must make his plea. We are poore and needy: make no tarriance.
And, if we will make Davids prayer, we must make his plea. We Are poor and needy: make no tarriance.
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Psal. 40. ult. And this work of self-humbling is a greater work, then I can quickly deliver.
Psalm 40. ult. And this work of Self-humbling is a greater work, then I can quickly deliver.
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But I presume you have beene already pressed, or will be anon, to this work. 2. We must be Reformed. Sinne hangs in our light.
But I presume you have been already pressed, or will be anon, to this work. 2. We must be Reformed. Sin hangs in our Light.
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That puts back things, that are comming on. Let Aaron, and Moses be never so willing.
That puts back things, that Are coming on. Let Aaron, and Moses be never so willing.
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Let Israel be never so neare the Promised land: Sinne (comming betweene) will turne them round, and put them back.
Let Israel be never so near the Promised land: Sin (coming between) will turn them round, and put them back.
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That hinders good from comming on.
That hinders good from coming on.
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Let Iehoshaphat be never so forward in a Reformation: The High-places will not downe, if the Peoples hearts be not prepared, 2 Chron. 20.33. I have Cut you out your Work. Now upon it.
Let Jehoshaphat be never so forward in a Reformation: The High-places will not down, if the Peoples hearts be not prepared, 2 Chronicles 20.33. I have cut you out your Work. Now upon it.
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1. Look Backward, and say with David, O Lord pardon my sin: it is very great. 1. Look Backward, and say with David, Oh Lord pardon my since: it is very great.
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Pardon my house, It is I and my house, that have sinned.
Pardon my house, It is I and my house, that have sinned.
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Pardon my people, the Towne and Countie, from whom I come, for whom I appeare this day,
Pardon my people, the Town and County, from whom I come, for whom I appear this day,
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and which is my Second-self. Weepe over them as David over Ierusalem. Yea over the many many sis, that swarm in this Land;
and which is my Second-self. Weep over them as David over Ierusalem. Yea over the many many sis, that swarm in this Land;
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and there stand betwixt wrath and the people: and then 2. Look forward, with respect to all your relations.
and there stand betwixt wrath and the people: and then 2. Look forward, with respect to all your relations.
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As Men, Resolve with Naaman; I will worship none but the God of Israel. As Masters, with Ioshua; I, and my house will serve the Lord.
As Men, Resolve with Naaman; I will worship none but the God of Israel. As Masters, with Ioshua; I, and my house will serve the Lord.
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As Publike Persons, with David; Betimes I will cut off the evill doers. At least plead with Ioshua 22.20. Did not Achan thus, and God was angry with all Israel? For the Lords sake, Forme your selves into a happy body and order;
As Public Persons, with David; Betimes I will Cut off the evil doers. At least plead with Ioshua 22.20. Did not achan thus, and God was angry with all Israel? For the lords sake, Form your selves into a happy body and order;
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and having so done, Doe but what you can to put us all into a Posture of mercy and safety.
and having so done, Do but what you can to put us all into a Posture of mercy and safety.
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Let me tell you, that the Publike pulse beats very ill. Though many particulars give much encouragement:
Let me tell you, that the Public pulse beats very ill. Though many particulars give much encouragement:
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yet the generality is bad enough.
yet the generality is bad enough.
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I will not meddle with any thing this day, but what shall make for the worke of the day.
I will not meddle with any thing this day, but what shall make for the work of the day.
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I leave your businesses to another day and place. Give me leave to say thus much;
I leave your businesses to Another day and place. Give me leave to say thus much;
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1. In point of Religion. If wee speak of faith: 1. In point of Religion. If we speak of faith:
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How many be there, who have (as that Father said) Fidem menstruam? I may adde, Neutram, Nullam? 2. If we speak of particulars:
How many be there, who have (as that Father said) Fidem menstruam? I may add, Neutram, Nullam? 2. If we speak of particulars:
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Most men move like the river Arar: backward or forward, who can tell? Most men move like the river Arar: backward or forward, who can tell?
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3. In point of subjection, in this Iubile, & Interval, (as the Vulgar reckon it) no Magistrate, no Minister, no Officer, no Age is respected.
3. In point of subjection, in this Jubilee, & Interval, (as the vulgar reckon it) no Magistrate, no Minister, no Officer, no Age is respected.
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It is with us in the Country, as it was in his Army. All are Leaders, none Souldiers. All Teachers, none Scholars. 4. And for Laws.
It is with us in the Country, as it was in his Army. All Are Leaders, none Soldiers. All Teachers, none Scholars. 4. And for Laws.
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Whilst you make New, wee break the Old: and whilst you are in the Mount, we are Dancing about a May-Pole, or Calfe. I may not dwell longer.
While you make New, we break the Old: and while you Are in the Mount, we Are Dancing about a May-Pole, or Calf. I may not dwell longer.
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Give mee leave to deliver my owne and the Common suit of the honest minded, to you:
Give me leave to deliver my own and the Common suit of the honest minded, to you:
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and I will deliver it to you in his words, Marke 9.22. Master, if thou canst doe any thing (saith hee) have compassion on us, and help us.
and I will deliver it to you in his words, Mark 9.22. Master, if thou Canst do any thing (Says he) have compassion on us, and help us.
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My Lord, and Masters, If you can do any thing, Help us with your power (we will Help you with our prayers.) Help us with your counsell.My Lord, and Masters, If you can do any thing, Help us with your power (we will Help you with our Prayers.) Help us with your counsel.
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Help us what you can (and what you can by Law, that you Can. ) Help us to honest Ministers: Help them to Bread, and Books too.Help us what you can (and what you can by Law, that you Can.) Help us to honest Ministers: Help them to Bred, and Books too.
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Help them against the Mighty, that they be not forced to Feast at that Dreadfull-table,, as it was once called, they know not whom themselves. Help them against the Mighty, that they be not forced to Feast At that Dreadfull-table,, as it was once called, they know not whom themselves.
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O! If wee could be once formed into a good people by a happy concurrence of Our Gracious Soveraigne, and both your Houses, we could not be long in dust and ashes.
OH! If we could be once formed into a good people by a happy concurrence of Our Gracious Sovereign, and both your Houses, we could not be long in dust and Ashes.
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The Lord would soone (as hee saith) subdue our enemies under us, Ps. 81.14. Mal. 42. and come flying with healing under his wings. The Lord would soon (as he Says) subdue our enemies under us, Ps. 81.14. Malachi 42. and come flying with healing under his wings.
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Onely, if we look for speedy help, we must speed our Bepentance, and Reformation; and so meet him, who hath promised to meet us.
Only, if we look for speedy help, we must speed our Bepentance, and Reformation; and so meet him, who hath promised to meet us.
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Now let the Patience of God move you, the distresses of our Brethren (who have nothing left, Prater agri solum; if so much) move you.
Now let the Patience of God move you, the Distresses of our Brothers (who have nothing left, Prater Agri solum; if so much) move you.
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Let the sad distractions and Iealousies at home move you. And, sith God is ready, why should wee deferre? Yet wee live:
Let the sad distractions and Jealousy's At home move you. And, sith God is ready, why should we defer? Yet we live:
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Yet hee offers himselfe as a Father to us.
Yet he offers himself as a Father to us.
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Here he is this day: O let us not lose this day: but to day, whilst it is to day, before the other halfe of it be spent, Come in, accept of mercy.
Here he is this day: Oh let us not loose this day: but to day, while it is to day, before the other half of it be spent, Come in, accept of mercy.
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And, for your encouragement, let mee conclude with a word of Comfort. What? Doth God wait, to doe us a kindnesse.
And, for your encouragement, let me conclude with a word of Comfort. What? Does God wait, to do us a kindness.
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Meanes he good to us at last? though (for ends) he forbeares a while? Bee not discouraged upon these delaies (If they be delaies.) Say with the Church, Micah 7. I will beare the wrath of the Lord, I will wait, &c.
Means he good to us At last? though (for ends) he forbears a while? Bee not discouraged upon these delays (If they be delays.) Say with the Church, micah 7. I will bear the wrath of the Lord, I will wait, etc.
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O, But what hope's left? There is hope. There is hope. Were there not:
O, But what hope's left? There is hope. There is hope. Were there not:
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yet order it, that there may be hope, Lam. 3. And then Hearken what God will speak:
yet order it, that there may be hope, Lam. 3. And then Harken what God will speak:
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for his heart and mouth will speak peace to his Broken people. Provided ever that you leave him to his owne both Times, and Meanes. for his heart and Mouth will speak peace to his Broken people. Provided ever that you leave him to his own both Times, and Means.
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O, But is not the time past?
O, But is not the time past?
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Why then hath he called us hither? Put it into the hearts of his Majesty,
Why then hath he called us hither? Put it into the hearts of his Majesty,
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and this Representative-Kingdome, to appoint this meeting? Would he have accepted an offering at our hands, and sent us a word of encouragement,
and this Representative-Kingdome, to appoint this meeting? Would he have accepted an offering At our hands, and sent us a word of encouragement,
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if he had purposed our destruction? O, But (for the meanes;) Things are worse and worse.
if he had purposed our destruction? Oh, But (for the means;) Things Are Worse and Worse.
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No matter, if we be better and better. O, But we are very weak! low! poore!
No matter, if we be better and better. O, But we Are very weak! low! poor!
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I wish we were worse, in our owne sense; wee are, I feare, too good, too strong, too many.
I wish we were Worse, in our own sense; we Are, I Fear, too good, too strong, too many.
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God is sometimes troubled with too much help, but never with too little. We are sometimes too soone, but he is never too late.
God is sometime troubled with too much help, but never with too little. We Are sometime too soon, but he is never too late.
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O, but we are put off still, from day to day. You are deceived. Wee are not put off: wee put off God. It sticks there. Nay, God is already Come;
Oh, but we Are put off still, from day to day. You Are deceived. we Are not put off: we put off God. It sticks there. Nay, God is already Come;
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we are holpen, and do live; and should live more, if we could live apace to him;
we Are helped, and do live; and should live more, if we could live apace to him;
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and live his life, the life of faith. Now is Faiths turne and time. Now let The Iust live by his faith.
and live his life, the life of faith. Now is Faiths turn and time. Now let The Just live by his faith.
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Now with Daniel, let us Cast up times, and meet the Sunrising; at least before the day shut in. Grow to his earnestnesse:
Now with daniel, let us Cast up times, and meet the Sunrising; At least before the day shut in. Grow to his earnestness:
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O Lord heare; O Lord forgive; O Lord deferre not. And then expect some flying messenger, or other, with a message of comfort.Oh Lord hear; Oh Lord forgive; Oh Lord defer not. And then expect Some flying Messenger, or other, with a message of Comfort.
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Onely remember how it stands betwixt mother and child. Whiles the child doth but whimper in the cradle, the mother stirs not:
Only Remember how it Stands betwixt mother and child. While the child does but whimper in the cradle, the mother stirs not:
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But, when he takes up a note, and cryes every whit of him; hands, feet, face, all cry:
But, when he Takes up a note, and cries every whit of him; hands, feet, face, all cry:
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then the mother flings by all; then she flies and outruns her self; I come, I come, I come, my child. I can say no more.
then the mother flings by all; then she flies and outruns her self; I come, I come, I come, my child. I can say no more.
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My drift in all is, To beat you off (not from the Vse of Gods meanes,
My drift in all is, To beatrice you off (not from the Use of God's means,
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but) from Trusting in them. We have too long Idolized Parliaments, Creatures, and created abilities:
but) from Trusting in them. We have too long Idolized Parliaments, Creatures, and created abilities:
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And the Lord hath purposely blockt us up, because our eyes should be onely to him.
And the Lord hath purposely blocked us up, Because our eyes should be only to him.
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And in him Alone you have encouragement enough. He hath holpen already: He waits still:
And in him Alone you have encouragement enough. He hath helped already: He waits still:
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He is more then a Iudge; He is a Father: Hee can help, Hee will help. His word is for us, precept, promise, parable: His servants are for us:
He is more then a Judge; He is a Father: He can help, He will help. His word is for us, precept, promise, parable: His Servants Are for us:
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His Son is for us, He is One-of-us, which is beyond all the encouragements yet mentioned:
His Son is for us, He is one of us, which is beyond all the encouragements yet mentioned:
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He is termed, in the words following, The Son of man, a man of Cum Patre dator, inter nos petitor.
He is termed, in the words following, The Son of man, a man of Cum Patre Giver, inter nos petitor.
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Aug. Prayes, a man of Grace, the high Favourite, a man amids us, who Gives with the Father, who Prayes with the Suiter. And shall we yet faint!Aug. Prays, a man of Grace, the high Favourite, a man amids us, who Gives with the Father, who Prays with the Suitor. And shall we yet faint!
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what I cannot now doe in publike, doe ye supply in private. Christ is fresh, his Blood fresh.
what I cannot now do in public, do you supply in private. christ is fresh, his Blood fresh.
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Put your petitions into his hand, and this day beg your Lives, your Land, your King, with your Omnipotent Prayers. If you cannot Speake; Weep. Fletu agitur, non affatu. Teares pray.
Put your petitions into his hand, and this day beg your Lives, your Land, your King, with your Omnipotent Prayers. If you cannot Speak; Weep. Fletu agitur, non affatu. Tears pray.
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If you cannot weep, Sigh. God heares Sighs. If you cannot Sigh, Breath. God feeles Breath. Lam. 3.56. At least, let your Actions pray, your Presence pray, your Submission pray, your Afflictions pray. God heares Afflictions. Gen. 16.11. Hee heares our stretched out hands.
If you cannot weep, Sighs. God hears Sighs. If you cannot Sighs, Breath. God feels Breath. Lam. 3.56. At least, let your Actions pray, your Presence pray, your Submission pray, your Afflictions pray. God hears Afflictions. Gen. 16.11. He hears our stretched out hands.
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Do not we so? Doe not wee give to many a one, that saith nothing;
Do not we so? Do not we give to many a one, that Says nothing;
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but onely holds out a hand to receive? O thinke as ill as you will of your selves: but thinke well of God.
but only holds out a hand to receive? O think as ill as you will of your selves: but think well of God.
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Pray as you Can Pray: and he is a Father, who will make English of broken prayers. Pray, I say.Pray as you Can Pray: and he is a Father, who will make English of broken Prayers. Pray, I say.
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I say againe Pray. And who knowes, but Prayer will lengthen our day, as once it did Ioshuahs? I can now say but little in publike.
I say again Pray. And who knows, but Prayer will lengthen our day, as once it did Ioshuahs? I can now say but little in public.
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The Lord enlarge us, ( You, and mee ) in private, and my Learned Brother in publike.
The Lord enlarge us, (You, and me) in private, and my Learned Brother in public.
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Had God vouchsafed me more leisure, health, enlargements, I had dealt better with and for you,
Had God vouchsafed me more leisure, health, enlargements, I had dealt better with and for you,
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but at present, this is all that I can doe, I shall be short in prayer,
but At present, this is all that I can do, I shall be short in prayer,
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and will not abridge my successor. FINIS.
and will not abridge my successor. FINIS.
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