A divine project to save a kingdome: Opened in a sermon to the Right Honorable the Lord Maior and court of aldermen, of the citie of London, at their anniversary meeting on Easter Munday, Apr. 22. 1644. at Christ-Church. By Stephen Marshall, B.D. Minister of Gods word at Finchingfield in Essex. Imprimatur, Charles Herle.
Numb. 25. 10, 11. And the Lord spake unto Moses, saying, Phinehas the Sonne of Eleazar the sonne of Aaron the Priest, hath turned my wrath away from the children of Israel, while hee was zealous for my sake among them, that I consumed not the children of Israel in my jealousie.
Numb. 25. 10, 11. And the Lord spoke unto Moses, saying, Phinehas the Son of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
IF you view this Portion of Scripture seriously, you will find (Right Honorable and Beloved) that the businesse contained in it, doth very nigh concern our selves.
IF you view this Portion of Scripture seriously, you will find (Right Honourable and beloved) that the business contained in it, does very High concern our selves.
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and now their wandrings were well-nigh accomplished, they were come almost to the skirt of the Land of Canaan; God had begun to deliver the promised inheritance unto them, by overthrowing,
and now their wanderings were well-nigh accomplished, they were come almost to the skirt of the Land of Canaan; God had begun to deliver the promised inheritance unto them, by overthrowing,
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and rooting out Sihon King of the Amorites, and Og the King of Bashan, and had given their Country into the hand of Israel, and had told them hee would goe on,
and rooting out Sihon King of the amorites, and Og the King of Bashan, and had given their Country into the hand of Israel, and had told them he would go on,
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and root out all the rest of the Canaanites before them, that there should not a man be able to stand in their way, As the Lord your God hath done unto these two Kings,
and root out all the rest of the Canaanites before them, that there should not a man be able to stand in their Way, As the Lord your God hath done unto these two Kings,
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and had brought down such a new Plague upon them, that if there had not been a timely remedy put in, they had perished every Mothers childe of them, without any forain enemy striking a stroake at them.
and had brought down such a new Plague upon them, that if there had not been a timely remedy put in, they had perished every Mother's child of them, without any foreign enemy striking a stroke At them.
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Balak according to this counsell, goeth and maketh all the Courtship that hee could to the Israelites, sendeth them all kind of provision, sendeth them the handsomest women,
Balak according to this counsel, Goes and makes all the Courtship that he could to the Israelites, sends them all kind of provision, sends them the handsomest women,
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which so extreamly provoked God, that without any more adoe, he sendeth the Plague among them, such a plague which in the space of foure and twenty houres, destroyed twenty foure thousand men, many of the prime of their strength,
which so extremely provoked God, that without any more ado, he sends the Plague among them, such a plague which in the Molle of foure and twenty hours, destroyed twenty foure thousand men, many of the prime of their strength,
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Now they seeing the anger of God so hot, fall down on their knees, and lament their sinnes and cast about to see which way they might procure their peace.
Now they seeing the anger of God so hight, fallen down on their knees, and lament their Sins and cast about to see which Way they might procure their peace.
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and there goeth and committeth the same villany with her that had thus provoked God to send this plague among them, Phinehas the Sonne of Eleazar the High Priest, seeing this high and audacious boldnesse of this wretched Nobleman, was so filled by the Spirit of God with holy indignation, That hee taketh his Javelin, followeth them into their Tent, taketh them, probably, in the very act of their filthinesse, striketh the man through the body,
and there Goes and Committeth the same villainy with her that had thus provoked God to send this plague among them, Phinehas the Son of Eleazar the High Priest, seeing this high and audacious boldness of this wretched Nobleman, was so filled by the Spirit of God with holy Indignation, That he Takes his Javelin, follows them into their Tent, Takes them, probably, in the very act of their filthiness, striketh the man through the body,
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And God took this part of Phinchas so kindly, to see him so inflamed with the zeale of justice, that he presently commanded the Angell to put up his Sword,
And God took this part of Phinchas so kindly, to see him so inflamed with the zeal of Justice, that he presently commanded the Angel to put up his Sword,
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or a few men, may save a whole People, a whole Nation, when they seeme to bee sinking under utter ruine. Wherein observe two things. First, What their disease was. Secondly, What the cure was.
or a few men, may save a Whole People, a Whole nation, when they seem to be sinking under utter ruin. Wherein observe two things. First, What their disease was. Secondly, What the cure was.
Their disease was this, They were under the guilt of their own sin, and under the heat of Gods wrath, which broke out in such a plague, that they were all like to have perished suddenly: that was their disease.
Their disease was this, They were under the guilt of their own since, and under the heat of God's wrath, which broke out in such a plague, that they were all like to have perished suddenly: that was their disease.
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The cure of this disease you have in the words I have read, and upon which I shall spend the houre (God willing;) onely observe a few things from their disease, both their sin, which was bodily uncleannesse, and spirituall uncleannesse, Fornication, and Idolatry;
The cure of this disease you have in the words I have read, and upon which I shall spend the hour (God willing;) only observe a few things from their disease, both their since, which was bodily uncleanness, and spiritual uncleanness, Fornication, and Idolatry;
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1. That such is the power of corruption, remaining even in Gods own people, that no mercies are able to keep them from present running into most foule rebellions, if but left unto themselves:
1. That such is the power of corruption, remaining even in God's own people, that no Mercies Are able to keep them from present running into most foul rebellions, if but left unto themselves:
even after greatest mercies, assure us, that no tinder or gun-powder is more prone to take fire, no unbridled horse more prone to run, no Eagle more ready to fly unto the prey,
even After greatest Mercies, assure us, that no tinder or gunpowder is more prove to take fire, no unbridled horse more prove to run, no Eagl more ready to fly unto the prey,
and to walke with humilitie and godly feare, and thirdly, to intreate the Lord daily, not to lead us into temptation, not to permit us to bee solicited by Satans temptations,
and to walk with humility and godly Fear, and Thirdly, to entreat the Lord daily, not to led us into temptation, not to permit us to be solicited by Satan temptations,
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or if it bee his good pleasure to permit us to bee tryed, that by his owne grace hee would preserve us, that hee would not suffer us to bee foiled or overcome, who else shall infallibly yeeld to any temptation,
or if it be his good pleasure to permit us to be tried, that by his own grace he would preserve us, that he would not suffer us to be foiled or overcome, who Else shall infallibly yield to any temptation,
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2. That the nearer God takes a people to himself & the greater mercies he bestowes upon them, the more severe and fierce are his judgements against them;
2. That the nearer God Takes a people to himself & the greater Mercies he bestows upon them, the more severe and fierce Are his Judgments against them;
Heare yet this word that the Lord hath spoken against you O children of Israel, against the whole family which I brought up from the land of Egypt, you onely have I known of all the families of the earth,
Hear yet this word that the Lord hath spoken against you Oh children of Israel, against the Whole family which I brought up from the land of Egypt, you only have I known of all the families of the earth,
after hee had brought them out of Egypt hee bare with their murmurings untill hee had taken them into a Covenant with himselfe at Horeb, and after that every new sinne had a new plague:
After he had brought them out of Egypt he bore with their murmurings until he had taken them into a Covenant with himself At Horeb, and After that every new sin had a new plague:
No murmurings punished like Israels murmurings, Idolatries plagued like Iudahs Idolatries, the like wrath and fury not powred out any where in the world,
No murmurings punished like Israel's murmurings, Idolatries plagued like Judas Idolatries, the like wrath and fury not poured out any where in the world,
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Behold, thou art called a Jew, instructed in the Law, makest thy boast of God, &c. Dost thou commit Sacriledge? Dost thou steale? Dost thou commit aduitery? What then? The Name of God is blasphemed among the Gentiles,
Behold, thou art called a Jew, instructed in the Law, Makest thy boast of God, etc. Dost thou commit Sacrilege? Dost thou steal? Dost thou commit aduitery? What then? The Name of God is blasphemed among the Gentiles,
This serves first to acquit God in these his severe judgements against us in England; he hath called an assembly of violent men against us, he hath given us to drink the cup of astonishment, a cup of deadly Wine,
This serves First to acquit God in these his severe Judgments against us in England; he hath called an assembly of violent men against us, he hath given us to drink the cup of astonishment, a cup of deadly Wine,
Secondly, Yea let us tremble and be deeply abased before him for our great rebellions, lest he proceed and make us drink the very dregges of his cup of indignations.
Secondly, Yea let us tremble and be deeply abased before him for our great rebellions, lest he proceed and make us drink the very dregs of his cup of indignations.
but above all, how long thou hast sate under his heavenly droppings, what variety of Ministers, &c. Hee furnisheth thee with all ▪ let thy care be to bethink thy self how thou mayest lift up thy head,
but above all, how long thou hast sat under his heavenly droppings, what variety of Ministers, etc. He furnisheth thee with all ▪ let thy care be to bethink thy self how thou Mayest lift up thy head,
Now the 40. yeares were ended, and Og and Sihon both kild, and God ingaged by Covenant that no enemie should stand before them, had renewed his Covenant againe with them, put them into a way that there needeth no more but meerely to enter in the Land;
Now the 40. Years were ended, and Og and Sihon both killed, and God engaged by Covenant that no enemy should stand before them, had renewed his Covenant again with them, put them into a Way that there needs no more but merely to enter in the Land;
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a new rebellion breaketh out on their part, which bringeth in a Plague that kild more of them then they had lost in all the warres that ever they had had.
a new rebellion breaks out on their part, which brings in a Plague that killed more of them then they had lost in all the wars that ever they had had.
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This is just like that which the Lord spake by the Prophet Jeremie: That at what time Ier. 18. 10. hee speaketh concerning a nation, to build it and to plant it,
This is just like that which the Lord spoke by the Prophet Jeremiah: That At what time Jeremiah 18. 10. he speaks Concerning a Nation, to built it and to plant it,
and I mention it to this end, that wee may not bee too forward to promise our selves too much of our present prosperous condition which we seeme to bee in.
and I mention it to this end, that we may not be too forward to promise our selves too much of our present prosperous condition which we seem to be in.
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and the Councells of such as seeke our ruine have more apparently owned Idolatry by joyning with the bloody Rebels of Ireland that are setting up popery,
and the Counsels of such as seek our ruin have more apparently owned Idolatry by joining with the bloody Rebels of Ireland that Are setting up popery,
but all hath gone on very prosperously and through the goodnesse of God, to mans eye wee are in a better posture now then ever wee were since the beginning of our publike troubles.
but all hath gone on very prosperously and through the Goodness of God, to men eye we Are in a better posture now then ever we were since the beginning of our public Troubles.
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and the blood of just men, and the unprofitablenesse under great meanes, that unthankfulnesse for late mercies, that breaking out into new rebellion, such terrible divisions in Church matters, in State-matters, in Parliament, in Citie, every where,
and the blood of just men, and the unprofitableness under great means, that unthankfulness for late Mercies, that breaking out into new rebellion, such terrible divisions in Church matters, in State-matters, in Parliament, in city, every where,
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so many new crying sinnes found in every corner of the Land, that if a man could with a spirituall eye looke upon them, hee would with Ezra sit him downe astonished,
so many new crying Sins found in every corner of the Land, that if a man could with a spiritual eye look upon them, he would with Ezra fit him down astonished,
and with renting his heart as well as his haire cry, Lord, though thou hast wrought all sorts of deliverances for us, wee deale so with thee, that wee feare thy wrath will breake out so hot that there will bee no recovery:
and with renting his heart as well as his hair cry, Lord, though thou hast wrought all sorts of Deliverances for us, we deal so with thee, that we Fear thy wrath will break out so hight that there will be no recovery:
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Hee that would have said three yeares agoe to England, that before two yeares at an end, they shall see England in the miserablest condition that ever had beene in these 100. yeares, hardly a man could have imagined whence the plague should come, our land in peace, flourishing with wealth, a Parliament called, oppressors broken, all our neighbouring kingdomes either our friends,
He that would have said three Years ago to England, that before two Years At an end, they shall see England in the miserablest condition that ever had been in these 100. Years, hardly a man could have imagined whence the plague should come, our land in peace, flourishing with wealth, a Parliament called, Oppressors's broken, all our neighbouring kingdoms either our Friends,
and deale severely with us, when wee are taking possession of all the mercie that our soules could desire, our owne wickednesse may find us out and ruine us:
and deal severely with us, when we Are taking possession of all the mercy that our Souls could desire, our own wickedness may find us out and ruin us:
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First, who the Physitian was that cured them, and that you have in these words, Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, hee was the man that did it.
First, who the physician was that cured them, and that you have in these words, Phinehas the son of Eleazar, the son of Aaron the Priest, he was the man that did it.
1. Who it was? It was Phinehas the sonne of Eleazar the Priest, this man did it, God telleth all the world, hee was the onely man that did it, here were a million of people or more who seemed to bee condemned to destruction, and some 24. thousand of them executed in one day,
1. Who it was? It was Phinehas the son of Eleazar the Priest, this man did it, God Telleth all the world, he was the only man that did it, Here were a million of people or more who seemed to be condemned to destruction, and Some 24. thousand of them executed in one day,
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how often did Moses save them all, that when the Lord had even seemed to sweare that hee would destroy them, Moses hath come and tried it out hand to hand, body to body with God,
how often did Moses save them all, that when the Lord had even seemed to swear that he would destroy them, Moses hath come and tried it out hand to hand, body to body with God,
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and turned him backe againe that hee could not destroy them, as you have it in the 106. Psalme, v. 23. so hee said, hee would destroy them had not Moses his chosen stood in the gap,
and turned him back again that he could not destroy them, as you have it in the 106. Psalm, v. 23. so he said, he would destroy them had not Moses his chosen stood in the gap,
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and the Lord himselfe professeth in the fifth of Jeremiah when hee came downe with a purpose to destroy them, Runne (saith hee) through the Land and find mee one man, there hee describeth him,
and the Lord himself Professes in the fifth of Jeremiah when he Come down with a purpose to destroy them, Run (Says he) through the Land and find me one man, there he Describeth him,
This I onely name, and I name it to this end, that it might bee an incouragement to every one who hath a good heart to the cause of God and to the safetie of England, that hee would prepare himselfe to receive the instructions that shall bee given him,
This I only name, and I name it to this end, that it might be an encouragement to every one who hath a good heart to the cause of God and to the safety of England, that he would prepare himself to receive the instructions that shall be given him,
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and though thou shouldest bee alone, as Elias thought hee was alone, or as one time Moses was alone, thou canst not tell how farre the Lord may looke upon many hundred of thousands for thy sake;
and though thou Shouldst be alone, as Elias Thought he was alone, or as one time Moses was alone, thou Canst not tell how Far the Lord may look upon many hundred of thousands for thy sake;
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but God taketh no notice of that, but the thing hee plainly layd downe was this, that Phinehas had pacified his wrath, hee had quenched and cooled his revenged justice which was kindled against them. That was the cure;
but God Takes no notice of that, but the thing he plainly laid down was this, that Phinehas had pacified his wrath, he had quenched and cooled his revenged Justice which was kindled against them. That was the cure;
That the pacifying of Gods wrath is the removing of the Plague, whatsoever the Plague bee, bee it the Sword bee it the pestilence, be it famine, be it wild beasts, bee it what ever any people had experience of, pacifying of Gods wrath is the removing of the plague;
That the pacifying of God's wrath is the removing of the Plague, whatsoever the Plague be, be it the Sword be it the pestilence, be it famine, be it wild beasts, be it what ever any people had experience of, pacifying of God's wrath is the removing of the plague;
the Lord himselfe saith that hee had pacified his wrath, and thereby yeelds the case as granted on their side, no further evill was to bee done against them, now Gods wrath was pacified.
the Lord himself Says that he had pacified his wrath, and thereby yields the case as granted on their side, no further evil was to be done against them, now God's wrath was pacified.
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I need give you no other evidence then this, That the people of God under all their judgements which at any time they have laine, have never made any other suite to God but one, that hee would turne his wrath away from them:
I need give you no other evidence then this, That the people of God under all their Judgments which At any time they have lain, have never made any other suit to God but one, that he would turn his wrath away from them:
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when they have sometimes laine in captivitie, sometimes under the Sword of an enemy, pestilence hath raged, &c. their onely suite to God was this, that hee would but turne away his wrath from them:
when they have sometime lain in captivity, sometime under the Sword of an enemy, pestilence hath raged, etc. their only suit to God was this, that he would but turn away his wrath from them:
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wilt thou be angry for ever, wilt thou draw out thine anger to all generations? let thine anger and thy fury bee turned away from thy Citie Jerusalem, cause thy face to shine upon thy Sanctuary that is desolate, cause thy face to shine upon us and wee are safe;
wilt thou be angry for ever, wilt thou draw out thine anger to all generations? let thine anger and thy fury be turned away from thy city Jerusalem, cause thy face to shine upon thy Sanctuary that is desolate, cause thy face to shine upon us and we Are safe;
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and severall plagues are called the arrones of his indignation, the weapons of his indignation, and the end of a plague is called the end of the indignation.
and several plagues Are called the arrones of his Indignation, the weapons of his Indignation, and the end of a plague is called the end of the Indignation.
In the 8. Dan. v. 19. I will make thee know what shall bee in the last end of indignation, hee meant the end of the plague of Antiochus, but hee nameth nothing but Gods indignation;
In the 8. Dan. v. 19. I will make thee know what shall be in the last end of Indignation, he meant the end of the plague of Antiochus, but he names nothing but God's Indignation;
sinne indeed is the meritorious cause, but the wrath of God is the onely efficient cause, the onely worker, there is nothing that is imaginable to bee a plague upon Gods people, that can come out of any other spring or storehouse, from any other hand,
sin indeed is the meritorious cause, but the wrath of God is the only efficient cause, the only worker, there is nothing that is imaginable to be a plague upon God's people, that can come out of any other spring or storehouse, from any other hand,
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I say there is nothing that is worthy the name of a plague, or that is a plague which can come from any other fountaine or storehouse, but onely from Gods wrath:
I say there is nothing that is worthy the name of a plague, or that is a plague which can come from any other fountain or storehouse, but only from God's wrath:
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Affliction doth not rise out of the dust, nor originally from any creature, all the devils in hell are not able to inflict one plague without God, not kill a poore hog, &c. This no man who is not an Atheist doubteth of;
Affliction does not rise out of the dust, nor originally from any creature, all the Devils in hell Are not able to inflict one plague without God, not kill a poor hog, etc. This no man who is not an Atheist doubteth of;
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now if they come from God they must either come from his favour or from his wrath, there are but these two Well-heads, they are indeed acts of his power and providence,
now if they come from God they must either come from his favour or from his wrath, there Are but these two Well-heads, they Are indeed acts of his power and providence,
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And though it were a curse in the eye of the world, it was the greatest mercie that ever God shewed to the Church, to take his Son and hang him on the Crosse.
And though it were a curse in the eye of the world, it was the greatest mercy that ever God showed to the Church, to take his Son and hang him on the Cross.
Take Paul in all his whippings, his povertie, his banishments, his shipwracks, his buffetings, and all that ever betided him, let there be no wrath in it, set him in the stocks, doe what you will, let there be no wrath,
Take Paul in all his whippings, his poverty, his banishments, his Shipwrecks, his buffetings, and all that ever betided him, let there be no wrath in it, Set him in the stocks, do what you will, let there be no wrath,
All Jobs afflictions, let the fire come downe from heaven and burne up his cattell, let the wind come from heaven and strike the house at the foure corners,
All Jobs afflictions, let the fire come down from heaven and burn up his cattle, let the wind come from heaven and strike the house At the foure corners,
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That will turne Iron into gold, all crosses into blessings, Iron chaines into gold chaines, it will turne death, plagues, povertie, imprisonments, banishments, it will turne any of these, all of them into invalluable mercies;
That will turn Iron into gold, all Crosses into blessings, Iron chains into gold chains, it will turn death, plagues, poverty, imprisonments, banishments, it will turn any of these, all of them into invalluable Mercies;
let but God say to the man whose house hee burneth, I burne thy house but I love thee, let him say to him whose child hee kocketh in the head, I take thy child away in my love, there is no plague then.
let but God say to the man whose house he burns, I burn thy house but I love thee, let him say to him whose child he kocketh in the head, I take thy child away in my love, there is no plague then.
as send, so remove any of them, how heavy or strange soever it bee. Therefore pacifie but his Spirit and you end the plague immediatly. As for example;
as send, so remove any of them, how heavy or strange soever it be. Therefore pacify but his Spirit and you end the plague immediately. As for Exampl;
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Suppose a Citie brought to that passe by famine, and povertie, that they are faine to eate one another, that there is nothing to keepe them one day longer from starving,
Suppose a city brought to that pass by famine, and poverty, that they Are feign to eat one Another, that there is nothing to keep them one day longer from starving,
as you shall have one example of it in Samaria, when they were brought to that passe that over night an Asses head, that hath but little meat on it at the best,
as you shall have one Exampl of it in Samaria, when they were brought to that pass that over night an Asses head, that hath but little meat on it At the best,
I will restore to you, saith God, all the yeares that the Caterpillers have taken from you, all the Caterpillers that have beene devouring England thus long,
I will restore to you, Says God, all the Years that the Caterpillars have taken from you, all the Caterpillars that have been devouring England thus long,
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and all that they have plundred and spoiled; (attend to this any of you that are here, who are daily plundered in many parts of the kingdome, in your lands, in your wares and in your states;) If God speak but the word, it is all made up in the twinckling of an eye.
and all that they have plundered and spoiled; (attend to this any of you that Are Here, who Are daily plundered in many parts of the Kingdom, in your Lands, in your wares and in your states;) If God speak but the word, it is all made up in the twinkling of an eye.
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A blank paper, that the Parliament and City, write what they would have, let his Majesty signe all, let him sweare to all, let him and the rest cordially intend to performe all;
A blank paper, that the Parliament and city, write what they would have, let his Majesty Signen all, let him swear to all, let him and the rest cordially intend to perform all;
Consider what the Prophet told them, when they saw the King of Babylon was risen from the siege of Hierusalem upon Pharaohs comming to help them, they were jocund:
Consider what the Prophet told them, when they saw the King of Babylon was risen from the siege of Jerusalem upon Pharaohs coming to help them, they were jocund:
flatter not your selves with it, Had you destroyed all the Armies of the Chaldeans, that there were none left but a few wounded men, those few wounded men shall return and burn your City:
flatter not your selves with it, Had you destroyed all the Armies of the Chaldeans, that there were none left but a few wounded men, those few wounded men shall return and burn your city:
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and perplexity, their enemies brake in upon them, their choycest vallies were full of enemies, full of chariots and horsemen, which set themselves in array at their very gates, now what course tooke they for their safety? why, They locked to the armour of the House of the Forest, they repaired the breaches of the Citie of David, gathered the waters of the lower poole, they made a ditch between the two walls, they pulled down some houses to fortifie the wall, made all warlike preparation,
and perplexity, their enemies brake in upon them, their Choicest valleys were full of enemies, full of chariots and horsemen, which Set themselves in array At their very gates, now what course took they for their safety? why, They locked to the armour of the House of the Forest, they repaired the Breaches of the city of David, gathered the waters of the lower pool, they made a ditch between the two walls, they pulled down Some houses to fortify the wall, made all warlike preparation,
and this God chid them for, what was their errour I pray you? why, they begun at the wrong end, their maine worke lay with God against whom they had sinned,
and this God Child them for, what was their error I pray you? why, they begun At the wrong end, their main work lay with God against whom they had sinned,
but Oh that wee could now set upon this which is our most needfull and safest worke, to pacifie his indignation and prevaile with him to cause his face to shine upon us,
but O that we could now Set upon this which is our most needful and Safest work, to pacify his Indignation and prevail with him to cause his face to shine upon us,
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The one is this, there is a great deale of evidence in the Scripture, That when God once findeth his people mournfully lying downe under his hand, accepting the punishments of their sinnes, taking shame to themselves,
The one is this, there is a great deal of evidence in the Scripture, That when God once finds his people mournfully lying down under his hand, accepting the punishments of their Sins, taking shame to themselves,
yet if their uncircumcised hearts bee but humbled, and if they doe but accept of the punishment of their sinnes, If they shall in the land of their captivitie confesse their sinnes,
yet if their uncircumcised hearts be but humbled, and if they do but accept of the punishment of their Sins, If they shall in the land of their captivity confess their Sins,
and have brought them into their enemies land, if then their uncircumcised heart bee humbled and they then accept of the punishment of their sinnes, then (saith hee) will I turne my favour toward them, hee saith it expressely;
and have brought them into their enemies land, if then their uncircumcised heart be humbled and they then accept of the punishment of their Sins, then (Says he) will I turn my favour towards them, he Says it expressly;
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so then, would you all helpe to pacifie God, I beseech you often study how righteous the Lord is in al his severitie toward England, that wee may stand amazed and say, Lord in stead of quarrelling with thee, and saying,
so then, would you all help to pacify God, I beseech you often study how righteous the Lord is in all his severity towards England, that we may stand amazed and say, Lord in stead of quarreling with thee, and saying,
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why is it thus severe? why is thy indignation thus hot? wee confesse thou hast punished us lesse then our iniquities have deserved, it is thy mercy wee are not utterly consumed, This is a marvellous meanes to pacifie God.
why is it thus severe? why is thy Indignation thus hight? we confess thou hast punished us less then our iniquities have deserved, it is thy mercy we Are not utterly consumed, This is a marvellous means to pacify God.
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Secondly, another is, the Lord loveth to have his people seeke him by prayer in the midst of all his wrath and indignation against them, hee loveth to heare their mournefull Prayers: as hee would have their humble acknowledgements of his justice,
Secondly, Another is, the Lord loves to have his people seek him by prayer in the midst of all his wrath and Indignation against them, he loves to hear their mournful Prayers: as he would have their humble acknowledgements of his Justice,
Thus Solomon ingaged God, and this God promised him to grant, That if they were smitten with pestilence, famine, sword of the enemy, carried into captivitie, in what kind soever his anger were kindled against them,
Thus Solomon engaged God, and this God promised him to grant, That if they were smitten with pestilence, famine, sword of the enemy, carried into captivity, in what kind soever his anger were kindled against them,
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Thus Daniel sought God in captivitie, O Lord I beseech thee let thine anger and thy fury bee turned away from thy City Ierusalem, &c. and such prayers have prevailed with him.
Thus daniel sought God in captivity, Oh Lord I beseech thee let thine anger and thy fury be turned away from thy city Ierusalem, etc. and such Prayers have prevailed with him.
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There are no such Orators in all the world, next to the blood of Christ, in heaven or earth, there is not the like of a mournefull heart wrestling with God by prayers and teares.
There Are no such Orators in all the world, next to the blood of christ, in heaven or earth, there is not the like of a mournful heart wrestling with God by Prayers and tears.
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But thirdly, (and that will indeed make way for the next part.) The great means of all, that which one saith truly hath the key of all the bowels of mercy and that can let out all the floodgates of Gods mercie, to quench the heate of his wrath is unfeigned repentance.
But Thirdly, (and that will indeed make Way for the next part.) The great means of all, that which one Says truly hath the key of all the bowels of mercy and that can let out all the floodgates of God's mercy, to quench the heat of his wrath is unfeigned Repentance.
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All acknowledgements of Gods justice, all our mournefull callings upon him for compassion, if it bee accompanied with a stubborne going on in a wicked way;
All acknowledgements of God's Justice, all our mournful callings upon him for compassion, if it be accompanied with a stubborn going on in a wicked Way;
the Lord may preserve them from one judgement, but hee will reserve them to another, there will never bee a pacifying of Gods wrath to the purpose, unlesse there bee a laying downe the armes of Rebellion that are taken up against him.
the Lord may preserve them from one judgement, but he will reserve them to Another, there will never be a pacifying of God's wrath to the purpose, unless there be a laying down the arms of Rebellion that Are taken up against him.
and find out what the sinnes are that England is guiltie of, I meane especially in relation to this judgement that lieth upon us: what the sword-procuring sinnes are;
and find out what the Sins Are that England is guilty of, I mean especially in Relation to this judgement that lies upon us: what the sword-procuring Sins Are;
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The blood, the Idolatry, the whoredome, the contemning of the Gospell, the prophaning of the Sabboth, the scorning of Gods Ministers, the hating of Gods children;
The blood, the Idolatry, the whoredom, the contemning of the Gospel, the profaning of the Sabbath, the scorning of God's Ministers, the hating of God's children;
And untill the land bee humbled for these sinnes and doe repent of them, there is no expectation that it can long bee free from one devouring plague or another;
And until the land be humbled for these Sins and do Repent of them, there is no expectation that it can long be free from one devouring plague or Another;
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strike in with all your might, and not onely to doe it your selves, but every one in your places, labour to expiate that in others, roote them out, punish them, weed them out, pluck them up by the rootes, what ever lieth in your power:
strike in with all your might, and not only to do it your selves, but every one in your places, labour to expiate that in Others, root them out, Punish them, weed them out, pluck them up by the roots, what ever lies in your power:
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And so I passe unto the third and last part of my Text. You have heard who was the Physitian, Phinehas; secondly you have heard what was the cure, hee pacisied Gods wrath; now wee are to inquire what was the balme which recovered their hurt, the medicine which cured their sicknesse, it was Zeale, hee was zealous among them for the Lords sake, wherein (although time will allow me to handle but onel lesson) I shall briefly inquire into two things.
And so I pass unto the third and last part of my Text. You have herd who was the physician, Phinehas; secondly you have herd what was the cure, he pacisied God's wrath; now we Are to inquire what was the balm which recovered their hurt, the medicine which cured their sickness, it was Zeal, he was zealous among them for the lords sake, wherein (although time will allow me to handle but onel Lesson) I shall briefly inquire into two things.
so the Psalmist saith, whereas God saith here, Phinehas the sonne of Eleazar pacifieth his wrath, the Psalmist saith, then stood up Phinehas and executed judgement, and that stayed the plague, hee did an act of justice, in cutting off some notorious Delinquents.
so the Psalmist Says, whereas God Says Here, Phinehas the son of Eleazar pacifieth his wrath, the Psalmist Says, then stood up Phinehas and executed judgement, and that stayed the plague, he did an act of Justice, in cutting off Some notorious Delinquents.
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Thirdly, I will shew you whence it commeth, or what reason there is, that mans zeale should have such an influence upon the extinguishing of Gods wrath:
Thirdly, I will show you whence it comes, or what reason there is, that men zeal should have such an influence upon the extinguishing of God's wrath:
First, in being Gods Champion against sinne: for when he saw the Golden Calfe, hee stampeth it to powder, made the Israelites drinke of it, calleth the Tribe of Levi to him, biddeth every one goe and sheath his Sword in the bowels of his nearest kinsman, that had a hand in this sin,
First, in being God's Champion against sin: for when he saw the Golden Calf, he stampeth it to powder, made the Israelites drink of it, calls the Tribe of Levi to him, bids every one go and sheath his Sword in the bowels of his nearest kinsman, that had a hand in this since,
And this heate cooled both the other heates, this heate brought them to repentance, and pacified the Lords wrath, that hee would not cut them off as hee did otherwise protest hee would have done.
And this heat cooled both the other heats, this heat brought them to Repentance, and pacified the lords wrath, that he would not Cut them off as he did otherwise protest he would have done.
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Bee pleased also to note these two places I told you of in the beginning, in the fift of Jeremiah, Runne, saith the Lord, through the streets of Jerusalem,
Bee pleased also to note these two places I told you of in the beginning, in the fift of Jeremiah, Run, Says the Lord, through the streets of Jerusalem,
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and see now, and know, and seeke in the broad place thereof, if you can find a man, &c. What meaneth hee by a man? First, hee meaneth a good man; that no man doubteth of.
and see now, and know, and seek in the broad place thereof, if you can find a man, etc. What means he by a man? First, he means a good man; that no man doubteth of.
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But every good man would not serve the turne, find mee a man that executeth judgement and justice: In a word hee describeth a Phinehas; find mee but that man, and I will spare all the Citie for his sake.
But every good man would not serve the turn, find me a man that Executeth judgement and Justice: In a word he Describeth a Phinehas; find me but that man, and I will spare all the city for his sake.
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So in the 22. of Ezekiel at the latter end, when the Lord had spoke of all the villany that the people had lived in, their blood, their Idolatry, uncleannesse, a conspiracie of the Prophets, Priests,
So in the 22. of Ezekielem At the latter end, when the Lord had spoke of all the villainy that the people had lived in, their blood, their Idolatry, uncleanness, a Conspiracy of the prophets, Priests,
then saith hee, I doe looke for a man, what man? A man that might have stood in the gap to have made it up, (alluding to Moses) another Moses; If I could have found but a Moses or a Samuel, I would have spared them all.
then Says he, I do look for a man, what man? A man that might have stood in the gap to have made it up, (alluding to Moses) Another Moses; If I could have found but a Moses or a Samuel, I would have spared them all.
Thus you see God professeth, when hee can but finde zealous men, that shall burne against sinne, it shall quench Gods wrath, that it shall no longer burne against the sinners. But beloved,
Thus you see God Professes, when he can but find zealous men, that shall burn against sin, it shall quench God's wrath, that it shall no longer burn against the Sinners. But Beloved,
First, I call it a worke of the Spirit, the holy Ghost is the author of it, it is named among the fruits of the Spirit, Ephes. 5. 18. Be not drunken with wine, wherein is excesse,
First, I call it a work of the Spirit, the holy Ghost is the author of it, it is nam among the fruits of the Spirit, Ephesians 5. 18. Be not drunken with wine, wherein is excess,
an excesse of heat is wrought by wine, avoyd that, but be yee filled with the Spirit, and such are said to bee baptized with the holy Ghost and with fire, Matth. 3. 11. Act. 2. 34.
an excess of heat is wrought by wine, avoid that, but be ye filled with the Spirit, and such Are said to be baptised with the holy Ghost and with fire, Matthew 3. 11. Act. 2. 34.
and zealous men are said, Rom. 12. 11. to bee fervent in spirit. And zealous Apollos was said to bee fervent in spirit, Act. 18. 25. Moreover the sinnes opposed to zeale, luke-warmenesse and key-coldnesse, Revel. 3. Thou art lukewarme, I would thou wert either hot or cold, doe sufficiently shew that the nature of zeale is a spirituall heate.
and zealous men Are said, Rom. 12. 11. to be fervent in Spirit. And zealous Apollos was said to be fervent in Spirit, Act. 18. 25. Moreover the Sins opposed to zeal, lukewarmness and key-coldnesse, Revel. 3. Thou art lukewarm, I would thou Wertenberg either hight or cold, do sufficiently show that the nature of zeal is a spiritual heat.
Thirdly, the seate or subject of this grace you have in these words, all the affections; the affections are the motions of the will, the outgoings of the soule:
Thirdly, the seat or Subject of this grace you have in these words, all the affections; the affections Are the motions of the will, the outgoings of the soul:
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Fourthly, I adde that which is indeed the formalis ratio, the very soule of zeale, it drawes out all the affections to the uttermost, sets them on worke to the uttermost, and therefore they are said to doe it with all their soule, all their strength, all their might;
Fourthly, I add that which is indeed the Formalis ratio, the very soul of zeal, it draws out all the affections to the uttermost, sets them on work to the uttermost, and Therefore they Are said to do it with all their soul, all their strength, all their might;
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In a word, looke what pitch of affection a worldling bestowes upon Mammon, an ambitious man upon honour, a voluptuous man upon pleasure, that doth zeale draw out for God.
In a word, look what pitch of affection a worldling bestows upon Mammon, an ambitious man upon honour, a voluptuous man upon pleasure, that does zeal draw out for God.
Yea, looke what an edge is to a Razor, look what wine is to a mans spirit, what the soule is to the body, wings to a bird, winde to sayles, what mettle is to a horse, looke what vivacity and vigour is to any creature;
Yea, look what an edge is to a Razor, look what wine is to a men Spirit, what the soul is to the body, wings to a bird, wind to sails, what mettle is to a horse, look what vivacity and vigour is to any creature;
and Gods Glory, Gods Sabbaths, Gods Sacraments, Gods Worship, Gods Children, or against Gods Enemies, those that rise up against him, things that God hateth, his owne word.
and God's Glory, God's Sabbaths, God's Sacraments, God's Worship, God's Children, or against God's Enemies, those that rise up against him, things that God hates, his own word.
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before I come to any application, or to make you understand why it should have that influence upon Gods wrath to pacifie it, give me leave to open five remarkeable properties and effects that doe evermore accompany this grace of holy zeale.
before I come to any application, or to make you understand why it should have that influence upon God's wrath to pacify it, give me leave to open five remarkable properties and effects that do evermore accompany this grace of holy zeal.
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The first is this, I pray know that zeale is not the substance of a Christian, it's onely the edge; And therefore if you know rightly where zeale is to be found, you must enquire what the mettle is upon which this edge is most to be set.
The First is this, I pray know that zeal is not the substance of a Christian, it's only the edge; And Therefore if you know rightly where zeal is to be found, you must inquire what the mettle is upon which this edge is most to be Set.
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Know then that the mettle of the heart, that is, for God, is sincerity; sincerity and uprightnesse is the substance and ground-worke of a servant of God,
Know then that the mettle of the heart, that is, for God, is sincerity; sincerity and uprightness is the substance and groundwork of a servant of God,
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& take but away sincerity, that the heart be not upright to God, what zeale soever you find in any of them, it will either prove blind zeale, like mettle in a blind horse, that will never doe any good;
& take but away sincerity, that the heart be not upright to God, what zeal soever you find in any of them, it will either prove blind zeal, like mettle in a blind horse, that will never do any good;
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Like Demetrius and his company, Acts 19. 22. who pretended great zeale for Diana, went up and downe crying, Great is Diana of the Ephesians, but this was but a vizard, the true cause of all their heat was nothing but this, Sirs, you know that by this craft we have our living, and now this craft is like to be set at naught.
Like Demetrius and his company, Acts 19. 22. who pretended great zeal for Diana, went up and down crying, Great is Diana of the Ephesians, but this was but a vizard, the true cause of all their heat was nothing but this, Sirs, you know that by this craft we have our living, and now this craft is like to be Set At nought.
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Such a zealot was Jehu, who was fierce against Baal, and pretended much for Jehuvah, Come see my zeale for the Lord, but the bottome of all was the setling the Crowne upon himselfe.
Such a zealot was Jehu, who was fierce against Baal, and pretended much for Jehuvah, Come see my zeal for the Lord, but the bottom of all was the settling the Crown upon himself.
Further then that hee tooke no heed to walke in the wayes of God, 2 King. 10. And such another was Judas, John 12. 56. who pretended zeale for the poore, Quorsum haec perditio? This oyntment might have beene sold for much money, and given to the poore:
Further then that he took no heed to walk in the ways of God, 2 King. 10. And such Another was Judas, John 12. 56. who pretended zeal for the poor, Quorsum haec Perdition? This ointment might have been sold for much money, and given to the poor:
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This zeale which thus maskes it selfe, and makes Gods honour but a stale and lure, is so farre from pacifying Gods wrath, that it is the most devillish villany, and double iniquity:
This zeal which thus masks it self, and makes God's honour but a stale and lure, is so Far from pacifying God's wrath, that it is the most devilish villainy, and double iniquity:
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With Jesabel to proclaime a Fast to get a Vineyard, to strike in zealously with the right side, that wee might crush some enemy of ours, which appeares on the other side, is a zeale which the Lord abhorreth.
With Jezebel to proclaim a Fast to get a Vineyard, to strike in zealously with the right side, that we might crush Some enemy of ours, which appears on the other side, is a zeal which the Lord abhorreth.
There must be sincerity within, the coale of sincerity must glow within, before ever the flame of it will shine abroad in zeale. That is the first thing.
There must be sincerity within, the coal of sincerity must glow within, before ever the flame of it will shine abroad in zeal. That is the First thing.
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That true zeale is alway the edge of a gracious spirit of a man who is upright to God, in the truth and sincerity of whose heart, the Lord and his wayes are set us as their greatest good.
That true zeal is always the edge of a gracious Spirit of a man who is upright to God, in the truth and sincerity of whose heart, the Lord and his ways Are Set us as their greatest good.
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The women bring their Jewels, their Lawnes and Looking-glasses, and all other materials so willingly, that Moses was faine to make a Proclamation that they should bring no more, Exod. 36. 6. 38. 8. And in the Primitive Church when the exigents of Gods people required it, they who had houses, lands,
The women bring their Jewels, their Lawns and Looking-glasses, and all other materials so willingly, that Moses was feign to make a Proclamation that they should bring no more, Exod 36. 6. 38. 8. And in the Primitive Church when the exigents of God's people required it, they who had houses, Lands,
Thirdly, Zeale, where ever it is true for God, it appeareth most of all in greatest dissiculties; It cannot be taken off, with, There is a Lyon in the way,
Thirdly, Zeal, where ever it is true for God, it appears most of all in greatest difficulties; It cannot be taken off, with, There is a lion in the Way,
but if any danger appeare, a base heart presently tackes about, or draws backe, I promise you I have a great charge, I have somewhat to lose, I shall incurre such a great mans displeasure, I know not in what blacke booke I may be written;
but if any danger appear, a base heart presently tacks about, or draws back, I promise you I have a great charge, I have somewhat to loose, I shall incur such a great men displeasure, I know not in what black book I may be written;
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but a zealous man disdains difficulties, & answers with Nehemiah, when they would have him flie into the Temple, Shall such a man as I flie into the Temple? no not I, I professe,
but a zealous man disdains difficulties, & answers with Nehemiah, when they would have him fly into the Temple, Shall such a man as I fly into the Temple? no not I, I profess,
Fourthly, another companion of true zeale is this, Zeale for God alwayes maketh a man coole for himselfe, a zealous man cannot trade in both Indies to any purpose, he doth not trade for God & himselfe too,
Fourthly, Another Companion of true zeal is this, Zeal for God always makes a man cool for himself, a zealous man cannot trade in both Indies to any purpose, he does not trade for God & himself too,
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because there can be but one chiefe, one that is most highly regarded, in his bed, in his closet, in his family, in all his relation, in his office, where ever hee hath any thing to doe hee hath but one, that is his chiefe,
Because there can be but one chief, one that is most highly regarded, in his Bed, in his closet, in his family, in all his Relation, in his office, where ever he hath any thing to do he hath but one, that is his chief,
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and that is God, and because the whole of his heart is given to God, hee must by consequence be a man that doth not greatly prosecute his owne businesse:
and that is God, and Because the Whole of his heart is given to God, he must by consequence be a man that does not greatly prosecute his own business:
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But if it be a gracious frame, where the grace of God hath the predominancie, it layeth out all the strength and mettle so for God, that there is little left for themfelves:
But if it be a gracious frame, where the grace of God hath the predominancy, it Layeth out all the strength and mettle so for God, that there is little left for themfelves:
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Nehemiah hee that can teare the haire of his head, and professeth he will lay hands on any man that will prophane the Sabbath, hee can be contented, any man shall jeere and scorne him if it be his owne cause.
Nehemiah he that can tear the hair of his head, and Professes he will lay hands on any man that will profane the Sabbath, he can be contented, any man shall jeer and scorn him if it be his own cause.
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It is an observation that one hath of Solomon, That Solomon built an house for God, the stateliest house that ever was thought to bee in the world, the Temple;
It is an observation that one hath of Solomon, That Solomon built an house for God, the Stateliest house that ever was Thought to be in the world, the Temple;
hee had Gods businesse to follow, and that hee followed to the purpose, and lets his owne house goe up by degrees as it would, 14. yeares about that which is but a Cottage in comparison of Gods.
he had God's business to follow, and that he followed to the purpose, and lets his own house go up by Degrees as it would, 14. Years about that which is but a Cottage in comparison of God's
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So is every man whose heart is truely zealous, who in truth stands out for God, hee resolves for himselfe or things that concernes himselfe to bee very moderate, let the Lord dispose of him and his how he will.
So is every man whose heart is truly zealous, who in truth Stands out for God, he resolves for himself or things that concerns himself to be very moderate, let the Lord dispose of him and his how he will.
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5. Last of all, the last propertie of true zeale (which indeed is conceived by many to be the very formalis ratio of zeale, to be the very quintessence of it) is this;
5. Last of all, the last property of true zeal (which indeed is conceived by many to be the very Formalis ratio of zeal, to be the very quintessence of it) is this;
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it is a grace that is full of vengeance, and therefore some define zeale to bee affectus ad dei injuriam vindicandam, affectus ad extermina dos Dei inimi cos, vel zelotypia persequens sponsarum Christi adulteria, vel eorum signa & occasiones, an affection that will take vengeance of injuries that are offered to God, a temper of spirit, that would extirpate or exterminate all Gods enemies:
it is a grace that is full of vengeance, and Therefore Some define zeal to be affectus ad dei Injuriam vindicandam, affectus ad extermina dos Dei inimi cos, vel zelotypia persequens sponsarum Christ Adulteria, vel Their Signs & Occasiones, an affection that will take vengeance of injuries that Are offered to God, a temper of Spirit, that would extirpate or exterminate all God's enemies:
such a heat zeale sheweth it selfe, when it commeth to opposition, and therefore Phinehas zeale made him stab this noble man, strike him through with his Javelin;
such a heat zeal shows it self, when it comes to opposition, and Therefore Phinehas zeal made him stab this noble man, strike him through with his Javelin;
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Asa, if his owne mother be the Queene Regent and have an Idoll, hee puts her downe from her regencie, shee shall have no regencie in his kingdome if shee will have an Idol:
Asa, if his own mother be the Queen Regent and have an Idol, he puts her down from her regency, she shall have no regency in his Kingdom if she will have an Idol:
Here you have as in a glasse set before you the man that is worth his weight in gold, the man that may save a kingdome, such a people, a considerable number whereof will rescue a land wherein they live, such a people are zealous for God, whose hearts are sincere, that doe to the utmost passe all difficulties, without selfe respects, doe all that they can for the rooting out of that which provoketh the Lord to wrath and indignation,
Here you have as in a glass Set before you the man that is worth his weight in gold, the man that may save a Kingdom, such a people, a considerable number whereof will rescue a land wherein they live, such a people Are zealous for God, whose hearts Are sincere, that do to the utmost pass all difficulties, without self respects, do all that they can for the rooting out of that which provokes the Lord to wrath and Indignation,
The second thing considerable is, whence it comes that this grace of zeale should bee able to pacifie the wrath of God? whence it is? I answer you in a word, zeale doth not pacifie or quench Gods wrath meritoriously, by any vertue that it hath, that it may plead with God to doe it,
The second thing considerable is, whence it comes that this grace of zeal should be able to pacify the wrath of God? whence it is? I answer you in a word, zeal does not pacify or quench God's wrath meritoriously, by any virtue that it hath, that it may plead with God to do it,
No, no, It doth it onely by way of instrument, the Lord blessing it, and crowning it, it is Gods free grace doth it, onely you must know that the Lord is so delighted with his owne workes, in the hearts of his people, that hee loveth to set some crowne or other on the head of his grace,
No, no, It does it only by Way of Instrument, the Lord blessing it, and crowning it, it is God's free grace does it, only you must know that the Lord is so delighted with his own works, in the hearts of his people, that he loves to Set Some crown or other on the head of his grace,
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And thus God crowneth the grace of zeale, accepting of it, gives this publike testimony of his delight in it, that hee will put the glory of his owne worke on zeale,
And thus God Crowneth the grace of zeal, accepting of it, gives this public testimony of his delight in it, that he will put the glory of his own work on zeal,
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as if it had done that, which indeed God onely doth of his owne free grace, zeale shall have the glory among men, that people might learne to bee in love with it.
as if it had done that, which indeed God only does of his own free grace, zeal shall have the glory among men, that people might Learn to be in love with it.
much more to God is a dull, slothfull, luke-warme, cold servant, which hee hath shewed by refusing to have the firstling of an Asse devoted to him, hee abhorrs to have such a dull creature consecrated to his service, hee had rather have the necke of it broken;
much more to God is a dull, slothful, lukewarm, cold servant, which he hath showed by refusing to have the firstling of an Ass devoted to him, he abhors to have such a dull creature consecrated to his service, he had rather have the neck of it broken;
but on the contrary hee delights in active, lively, quicke and zealous instruments, such shall stand about him, his Angels are spirits and his ministers flames of fire.
but on the contrary he delights in active, lively, quick and zealous Instruments, such shall stand about him, his Angels Are spirits and his Ministers flames of fire.
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wee know God deserves to have not onely some revolets, or streames, but the whole Ocean of our thoughts, affections, indeavours, &c. Now zeale thus carrying the soule, doth evidently declare that hee alone (as hee ought to bee) is greatest in our hearts;
we know God deserves to have not only Some revolets, or streams, but the Whole Ocean of our thoughts, affections, endeavours, etc. Now zeal thus carrying the soul, does evidently declare that he alone (as he ought to be) is greatest in our hearts;
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What need God come in vengeance to cut off sinners? Zeale is doing it to his hand, Phinehas is slaying of them, Moses is thrusting them through, zealous men are endeavouring to exterminate all things that are evill,
What need God come in vengeance to Cut off Sinners? Zeal is doing it to his hand, Phinehas is slaying of them, Moses is thrusting them through, zealous men Are endeavouring to exterminate all things that Are evil,
or any ranke or societie of men, who are to bee numbred among them whom God will make saviours unto a people, who else are like to bee destroyed? Verily it is a sad thing to thinke how few can any where bee found in whose hearts there is this grace of zeale kindled, of whom the Lord may, Say such and such are zealous for my sake.
or any rank or society of men, who Are to be numbered among them whom God will make Saviors unto a people, who Else Are like to be destroyed? Verily it is a sad thing to think how few can any where be found in whose hearts there is this grace of zeal kindled, of whom the Lord may, Say such and such Are zealous for my sake.
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or the Commons, in the Citie among the Aldermen, among the Common Councell men, among the severall Wards, goe into the Ministrie, the severall degrees of men,
or the Commons, in the city among the Aldermen, among the Common Council men, among the several Wards, go into the Ministry, the several Degrees of men,
have wee not abundance that live this day in London and about London, if not in the Parliament, not onely those that are at Oxford, that turne Cavaliers, who pretend to bee our friends, who have a zeale against zeale, who are with all the heat that can be kindled in them set on fire against zealous men, casting all the opprobrious nicknames on them that can be;
have we not abundance that live this day in London and about London, if not in the Parliament, not only those that Are At Oxford, that turn Cavaliers, who pretend to be our Friends, who have a zeal against zeal, who Are with all the heat that can be kindled in them Set on fire against zealous men, casting all the opprobrious nicknames on them that can be;
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branding zeale for God with madnesse, with turbulencie, with indiscretion, with haire-braindnesse; who with Festus, thinke men beside themselves, Act. 26. 24. who with Ahab count every zealous Eliah a troubler of Israel, and esteeme of them as they did of the Apostles, Act. 17. 6. to bee men who turn the world upside downward, who brand them to bee Puritans, Precisians, factious, any thing which a vile heart can thinke and foule mouth utter.
branding zeal for God with madness, with turbulency, with indiscretion, with haire-braindnesse; who with Festus, think men beside themselves, Act. 26. 24. who with Ahab count every zealous Elijah a troubler of Israel, and esteem of them as they did of the Apostles, Act. 17. 6. to bee men who turn the world upside downward, who brand them to be Puritans, precisians, factious, any thing which a vile heart can think and foul Mouth utter.
but more sad that any among us should bee like Catiline, who was all fire, perdere rempublicam, to undoe the Commonwealth where hee lived, drive designes, make factions, doe any thing in the earth that Religion might not thrive.
but more sad that any among us should be like Catiline, who was all fire, Perdere Res publicam, to undo the Commonwealth where he lived, drive designs, make factions, do any thing in the earth that Religion might not thrive.
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how many others are there that are ingaged in Gods cause, who make Religion a and the publike cause a meere vizard to serve their owne ends, who lay out the heat of their zeale all their strength to feather their owne nests, by getting some imployment in an Army, in a Navie, in a Commitree, in such a place in the Citie;
how many Others Are there that Are engaged in God's cause, who make Religion a and the public cause a mere vizard to serve their own ends, who lay out the heat of their zeal all their strength to feather their own nests, by getting Some employment in an Army, in a Navy, in a Commitree, in such a place in the city;
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And the thing they drive at is to advance themselves or their friends, to provide for this child, to stop such a gap. &c. And so out of the publike pressure of Gods people, draw out that which may inrich themselves,
And the thing they drive At is to advance themselves or their Friends, to provide for this child, to stop such a gap. etc. And so out of the public pressure of God's people, draw out that which may enrich themselves,
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and yet doe no more for it then honest men may doe with a good conscience, who live under the enemies quarters, that is, let their goods bee taken from them ▪ because it is in vaine for them to make an head,
and yet do no more for it then honest men may do with a good conscience, who live under the enemies quarters, that is, let their goods be taken from them ▪ Because it is in vain for them to make an head,
but if it goe on the other side, then they are casting about how they may save themselves, especially if they could but settle their owne estates, whether Religion should be setled,
but if it go on the other side, then they Are casting about how they may save themselves, especially if they could but settle their own estates, whither Religion should be settled,
whether Idolatry shall bee extirpated, whether there should be any reliques of them left, whether any of them should bee punished, whom if wee punish not, God will punish us for them,
whither Idolatry shall be extirpated, whither there should be any Relics of them left, whither any of them should be punished, whom if we Punish not, God will Punish us for them,
as that Controversie, Acts 18. whether Pauls Doctrine, or the Jewes blasphemy prevailed, whether the Greeks beat Sosthenes, or Sosthenes beat the Greeks,
as that Controversy, Acts 18. whither Paul's Doctrine, or the Jews blasphemy prevailed, whither the Greeks beatrice Sosthenes, or Sosthenes beatrice the Greeks,
and be you assured, that (what ever he meane to doe with this sinfull Nation) without speedy awaking and warming your hearts, he will spue you out of his mouth, Rev. 3. 15.
and be you assured, that (what ever he mean to do with this sinful nation) without speedy awaking and warming your hearts, he will spue you out of his Mouth, Rev. 3. 15.
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The other use (and so I will have done) is for exhortation, where I would provoke this City, this Honourable City of London, the Lord Maior, Court of Aldermen, Common Councell,
The other use (and so I will have done) is for exhortation, where I would provoke this city, this Honourable city of London, the Lord Maior, Court of Aldermen, Common Council,
I confesse we have great cause to praise God for your zeale, (though I thinke you and others have had cause to bemoane the want of it,) for surely your zeale hath provoked many in the Kingdome,
I confess we have great cause to praise God for your zeal, (though I think you and Others have had cause to bemoan the want of it,) for surely your zeal hath provoked many in the Kingdom,
That in all this deplorable and forlorne condition we have beene in, the zeale of the City of London, for the more considerable part of it, hath held up when others hearts have fallen,
That in all this deplorable and forlorn condition we have been in, the zeal of the city of London, for the more considerable part of it, hath held up when Others hearts have fallen,
O then lay out all your hearts and strength and affections for the Lord, goe on with all your might, with all your estates, with all your treasure, with what ever you have, let God have it all, in his cause if he need it,
O then lay out all your hearts and strength and affections for the Lord, go on with all your might, with all your estates, with all your treasure, with what ever you have, let God have it all, in his cause if he need it,
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your prayers, your Counsels, your Petitions and your purses, may under God have any good thing done that you will put your hands to, I say any thing that is good.
your Prayers, your Counsels, your Petitions and your purses, may under God have any good thing done that you will put your hands to, I say any thing that is good.
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And therefore put to all your strength, that Achans may be removed, that all Idolatry may be rooted out, that those delinquents upon whom God would have justice executed, may be proceeded against, doe you it upon such as are under your owne jurisdiction.
And Therefore put to all your strength, that Achans may be removed, that all Idolatry may be rooted out, that those delinquents upon whom God would have Justice executed, may be proceeded against, do you it upon such as Are under your own jurisdiction.
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I am a Minister of Gods mercy, and take no pleasure in pressing to such a worke as judgement and severity, were it not that I am assured that if we should not doe justice where God requireth it to be done, he will doe it without us,
I am a Minister of God's mercy, and take no pleasure in pressing to such a work as judgement and severity, were it not that I am assured that if we should not do Justice where God requires it to be done, he will do it without us,
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and blood and other crying abominations that some are guilty of in this Land, I meane some of the chief Ringleaders in these evills, who have made these wofull breaches be tween our Soveraigne and his people,
and blood and other crying abominations that Some Are guilty of in this Land, I mean Some of the chief Ringleaders in these evils, who have made these woeful Breaches be tween our Sovereign and his people,
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it is for a Saviour who zealously redeemed you, how zealously he prayed, preached, lived, died for you, to purchase you to be a people for himselfe zealous of good workes? and his zeale hath preserved you,
it is for a Saviour who zealously redeemed you, how zealously he prayed, preached, lived, died for you, to purchase you to be a people for himself zealous of good works? and his zeal hath preserved you,
Secondly, the cause you contend for is such a cause, that lose this cause, and you shall never have such another as long as you live, lose your estate lose your wives, lose your children, lose your lives, God can give you as good and better,
Secondly, the cause you contend for is such a cause, that loose this cause, and you shall never have such Another as long as you live, loose your estate loose your wives, loose your children, loose your lives, God can give you as good and better,
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Thirdly, let me assure you your enemies want no zeale against you, they have followed it, what all the Popish party in Christendome could do against you, hath bin done to destroy you,
Thirdly, let me assure you your enemies want no zeal against you, they have followed it, what all the Popish party in Christendom could do against you, hath been done to destroy you,
Fourthly, Consider (as this doctrine makes it plaine) this is the most certaine way to save this famous City, this will preserve London, this will keepe it as a Citie of God,
Fourthly, Consider (as this Doctrine makes it plain) this is the most certain Way to save this famous city, this will preserve London, this will keep it as a city of God,
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but if all should not, the zeale of a few may doe it, some Aldermen if all will not, some Common Councell men if all will not, a considerable number will prevaile with God,
but if all should not, the zeal of a few may do it, Some Aldermen if all will not, Some Common Council men if all will not, a considerable number will prevail with God,
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Let offices goe, let wife and children goe, let estate goe, be wholly for the Lord and say, What may I doe? wherein may I be imployed and laid out? what is there in my head or heart, in my soule or body, in my treasury, shop or house, which may be of any use for the Lord? most gladly will I spend and be spent,
Let Offices go, let wife and children go, let estate go, be wholly for the Lord and say, What may I do? wherein may I be employed and laid out? what is there in my head or heart, in my soul or body, in my treasury, shop or house, which may be of any use for the Lord? most gladly will I spend and be spent,
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so let us pray for this holy heate, and that God who breathed our soules into our bodies will breath this grace into our soule, prayer and zeale mutually produce one another, as water and Ice doe:
so let us pray for this holy heat, and that God who breathed our Souls into our bodies will breath this grace into our soul, prayer and zeal mutually produce one Another, as water and Ice do:
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so must wee doe, This coale must bee fetched onely from Gods Altar, but we must preserve it with fewell, such as are, reading, hearing, and meditating on Gods Word; Gods Word is both fire and fewell, let it dwell in our hearts, lay it in our bosomes and it will warme and inflame us.
so must we do, This coal must be fetched only from God's Altar, but we must preserve it with fuel, such as Are, reading, hearing, and meditating on God's Word; God's Word is both fire and fuel, let it dwell in our hearts, lay it in our bosoms and it will warm and inflame us.
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experience shewes us that zealous preaching makes zealous people, Peter and Paul who are compared to men of fire walking among straw made the people fervent in spirit who lived under their Ministry:
experience shows us that zealous preaching makes zealous people, Peter and Paul who Are compared to men of fire walking among straw made the people fervent in Spirit who lived under their Ministry:
Despise not prophesying, and Quench not the Spirit, are joyned together, 1 Thes. 5. 20. flie therefore like Doves to the windowes of Gods house, waite at Wisedomes gate,
Despise not prophesying, and Quench not the Spirit, Are joined together, 1 Thebes 5. 20. fly Therefore like Dove to the windows of God's house, wait At Wisdoms gate,
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company hath a strange influence, even a dull Jade will run for company, a companion of fooles will learne folly, and such as walke with the wise and godly will ere they be aware quickned up,
company hath a strange influence, even a dull Jade will run for company, a Companion of Fools will Learn folly, and such as walk with the wise and godly will ere they be aware quickened up,
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Lastly, beware of such things as extinguish zeale, such as are sulstracting the fewell which should feed it, neglecting attendance upon publicke ordinances, omitting of family and closet duties,
Lastly, beware of such things as extinguish zeal, such as Are sulstracting the fuel which should feed it, neglecting attendance upon public ordinances, omitting of family and closet duties,
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or letting out our hearts after such things as are meere quench-coles, as the study of such things as tend not to edification in truth and obedience, or letting out the affections after worldly things, this outward heat cooles our inward, choakes zeale for God,
or letting out our hearts After such things as Are mere quench-coles, as the study of such things as tend not to edification in truth and Obedience, or letting out the affections After worldly things, this outward heat cools our inward, chokes zeal for God,
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so doth the nourishing of any secret lust, pride, malice, uncleannesse, &c. these wast, consume, make shipwrack of zeale, are as a theefe in the Candle,
so does the nourishing of any secret lust, pride, malice, uncleanness, etc. these waste, consume, make shipwreck of zeal, Are as a thief in the Candle,
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