A sermon, tending to set forth the right vse of the disasters that befall our armies. Preached before the honourable houses of Parliament, at a fast specially set apart upon occasion of that which befell the army in the west. In Margarets Westminster, Sept. 12. Anno 1644. / By Matthew Newcomen, Minister of the Gospell at Dedham in Essex.
Israel hath sinned, and hath also transgressed my Covenant which I commanded them. The Introduction. HOw well this Text suites this Day, this Assembly, and the Occasion of it;
Israel hath sinned, and hath also transgressed my Covenant which I commanded them. The Introduction. HOw well this Text suits this Day, this Assembly, and the Occasion of it;
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But in the Story of this Chapter you may read our Calamity, & Dutie. In the fifth verse you have a people, Gods people, Israel, smitten, scattered, troden downe; before their enemies, Gods enemies. That's our Calamitie.
But in the Story of this Chapter you may read our Calamity, & Duty. In the fifth verse you have a people, God's people, Israel, smitten, scattered, trodden down; before their enemies, God's enemies. That's our Calamity.
they might fall into their accustomed discontents, or sinke under discouragements, as it is said ver. 5. The hearts of the people melted, and became as water.
they might fallen into their accustomed discontents, or sink under discouragements, as it is said ver. 5. The hearts of the people melted, and became as water.
and humble, and holy, And Joshua rent his clothes, and fell to the earth upon his face (he and the Elders of Israel with him, ver. 6.) and poures out his heart before the Lord in words expressing a sorrow too big for any words to expresse, ver. 8. Oh Lord what shall I say when Israel turneth their backes before their enemies? as if he had said:
and humble, and holy, And joshua rend his clothes, and fell to the earth upon his face (he and the Elders of Israel with him, ver. 6.) and pours out his heart before the Lord in words expressing a sorrow too big for any words to express, ver. 8. O Lord what shall I say when Israel turns their backs before their enemies? as if he had said:
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and in the sense thereof to abase our selves before the Lord. To the performance of this Duty we are met this day, the Lord help us in it; yet that's not all:
and in the sense thereof to abase our selves before the Lord. To the performance of this Duty we Are met this day, the Lord help us in it; yet that's not all:
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And the Lord said unto Joshua, Get thee up, wherefore liest thou upon thy face? Israel hath sinned, &c. Which words are not words of Inquirie, God doth not demand of Joshua the reason why he lay at his feet in this sad posture;
And the Lord said unto joshua, Get thee up, Wherefore liest thou upon thy face? Israel hath sinned, etc. Which words Are not words of Inquiry, God does not demand of joshua the reason why he lay At his feet in this sad posture;
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Nor are they words of Rebuke and Increpation. But rather words of Advice and Direction; God doth here as it were with a hand of Grace and Mercy lift up Joshua from the earth where he lay groveling,
Nor Are they words of Rebuke and Increpation. But rather words of advice and Direction; God does Here as it were with a hand of Grace and Mercy lift up joshua from the earth where he lay groveling,
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The thing that God tooke notice of in Joshua was the Deepe sence he had of the hand of God against Israel in the late disaster that befell their Army: under which he lay confounded, astonished at the feet of God. This in the first words.
The thing that God took notice of in joshua was the Deep sense he had of the hand of God against Israel in the late disaster that befell their Army: under which he lay confounded, astonished At the feet of God. This in the First words.
I say, when a Disaster befals the Armies of Israel, for this here it was not a Discomfiture, it was but a Disaster: a Party of about three thousand beaten, ver. 4. and about six and thirty men slaine in the fight,
I say, when a Disaster befalls the Armies of Israel, for this Here it was not a Discomfiture, it was but a Disaster: a Party of about three thousand beaten, ver. 4. and about six and thirty men slain in the fight,
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and in the Chase, ver. 5. What's that in an Army of six hundred thousand men of warre? That was Israels Number at their last Muster. Numb. 26.51. Some Nimrod, some Cyclops would have thought this an inconsiderable losse, a blow not worth the taking notice of.
and in the Chase, ver. 5. What's that in an Army of six hundred thousand men of war? That was Israel's Number At their last Muster. Numb. 26.51. some Nimrod, Some Cyclops would have Thought this an inconsiderable loss, a blow not worth the taking notice of.
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and put dust upon their heads, and in the mournfullest plight that may be to poure out their Prayers and Teares before the Lord: O Lord! what shall I say?
and put dust upon their Heads, and in the mournfullest plighted that may be to pour out their Prayers and Tears before the Lord: Oh Lord! what shall I say?
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But a Rout, a Discomfiture? what an Impression that will make in a Gratious holy heart, see in that mournfull Story 1 Sam. 4. where you shall see how the Tidings of Israels discomfiture and slaughter broke the heart of Reverend and Honourable Eli. There comes a Messenger from the Army with very sad Tidings.
But a Rout, a Discomfiture? what an Impression that will make in a Gracious holy heart, see in that mournful Story 1 Sam. 4. where you shall see how the Tidings of Israel's discomfiture and slaughter broke the heart of Reverend and Honourable Eli. There comes a Messenger from the Army with very sad Tidings.
First, Because every gratious heart, (and indeed every generous heart, every man that hath not the heart of an Atheist in him) knowes, that when a disaster befals the Israel of God in their Armies, it is a signe that God is displeased with his people.
First, Because every gracious heart, (and indeed every generous heart, every man that hath not the heart of an Atheist in him) knows, that when a disaster befalls the Israel of God in their Armies, it is a Signen that God is displeased with his people.
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Every disaster that befals their Armies, is a check, a frowne, a rebuke from God, a token of his displeasure, and therefore a gratious heart cannot stand under it:
Every disaster that befalls their Armies, is a check, a frown, a rebuke from God, a token of his displeasure, and Therefore a gracious heart cannot stand under it:
therefore Israel cannot stand before their enemie, therefore Joshua cannot stand before the Lord, but falls at his feet saying, ô Lord what shall I say unto thee? And whom would not this become? whom would not this become? when God shewes himselfe angry with his people, to shew themselves deepely sensible of it, to cloath themselves with trembling and with mourning, whom would it not become? I am sure it would become us this day, the Lord helpe us so to doe.
Therefore Israel cannot stand before their enemy, Therefore joshua cannot stand before the Lord, but falls At his feet saying, o Lord what shall I say unto thee? And whom would not this become? whom would not this become? when God shows himself angry with his people, to show themselves deeply sensible of it, to cloth themselves with trembling and with mourning, whom would it not become? I am sure it would become us this day, the Lord help us so to do.
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There are two things mentioned as the sad consequence of this disaster. First, The increase of rage and courage against the Israel of God that this would occason to their enemies. The Canaanites and all the inhabitants of the Land shall heare of it,
There Are two things mentioned as the sad consequence of this disaster. First, The increase of rage and courage against the Israel of God that this would occasion to their enemies. The Canaanites and all the inhabitants of the Land shall hear of it,
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But ô the reproach, the scorne that these uncircumcised ones will cast upon thy great and dreadfull Name! ô to heare the enemies insulting, where is your God that brought you up out of the Land of Egypt, where are all those mighty wonders which he wrought at the Red Sea and in the Land of Ham, &c. Joshuah knew that these would be the darings, this the language of the enemies,
But o the reproach, the scorn that these uncircumcised ones will cast upon thy great and dreadful Name! o to hear the enemies insulting, where is your God that brought you up out of the Land of Egypt, where Are all those mighty wonders which he wrought At the Read Sea and in the Land of Ham, etc. Joshua knew that these would be the darings, this the language of the enemies,
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ô what wilt thou doe to thy great Name? If then in the disasters of an Army, we may see that God is provoked, and fore-see that the glory of God and the safety of his people is much endangered; we may conclude, It well becomes a generous gratious heart to be much affected with such disasters. Application of it.
o what wilt thou do to thy great Name? If then in the disasters of an Army, we may see that God is provoked, and foresee that the glory of God and the safety of his people is much endangered; we may conclude, It well becomes a generous gracious heart to be much affected with such disasters. Application of it.
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It may let you see, Right Honourable and Beloved, how well this mourning praying posture into which you have cast your selves this day becomes you, and how fit it is, that though the whole body of this people cannot upon so short a warning (and some it may be will not) yet that You who are to England as the Elders were to Israel, the Governours and Representers of the whole Nation, should for your selves and for the Nation whom you represent, in this solemne manner to testifie your humble and deepe sence of the hand of God upon his people in that disaster that hath befallen our Army in the West. God hath smitten our Army; shall not we smite our hearts? our Army is broken: will not a broken heart now become us? Our Forces are brought low; shall not we endeavour that our hearts may be so too? If her father had spit in her face (saith God to Moses concerning Miriam, Num. 12.15.) should she not be ashamed seven dayes? ô how many dayes would it become us to beare the shame of that rebuke that God hath given us.
It may let you see, Right Honourable and beloved, how well this mourning praying posture into which you have cast your selves this day becomes you, and how fit it is, that though the Whole body of this people cannot upon so short a warning (and Some it may be will not) yet that You who Are to England as the Elders were to Israel, the Governors and Representers of the Whole nation, should for your selves and for the nation whom you represent, in this solemn manner to testify your humble and deep sense of the hand of God upon his people in that disaster that hath befallen our Army in the West. God hath smitten our Army; shall not we smite our hearts? our Army is broken: will not a broken heart now become us? Our Forces Are brought low; shall not we endeavour that our hearts may be so too? If her father had spit in her face (Says God to Moses Concerning Miriam, Num. 12.15.) should she not be ashamed seven days? o how many days would it become us to bear the shame of that rebuke that God hath given us.
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Thou makest us to turne our backe from the enemies, and they that hate us spoile for themselves, was the sorrowfull complaint of the Church of old, Psal. 44 9, 10. and may be ours this day.
Thou Makest us to turn our back from the enemies, and they that hate us spoil for themselves, was the sorrowful complaint of the Church of old, Psalm 44 9, 10. and may be ours this day.
Sure I am that what ever there was in this disaster which befell the Army of Israel, that might be matter of greefe and consternation to Joshua and Israels Elders, the same is in this disaster that hath befallen us,
Sure I am that what ever there was in this disaster which befell the Army of Israel, that might be matter of grief and consternation to joshua and Israel's Elders, the same is in this disaster that hath befallen us,
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The wound, the breach that God hath made upon us by this disaster, is deeper, wider. Theirs was but the losse of 36. Men, Ours the dissipation of a Brave, Gallant, hopefull Army:
The wound, the breach that God hath made upon us by this disaster, is Deeper, wider. Theirs was but the loss of 36. Men, Ours the dissipation of a Brave, Gallant, hopeful Army:
An Army that was sent out with solemne fasting and prayer, and since they came to be in the streights wherein they unhappily mis-carried, were solemnely againe sought of God by fasting and prayer: And yet this Army lost; and lost in a weeke of fasting and prayer, that hath used to be a weeke of deliverances, victorys, mercies:
an Army that was sent out with solemn fasting and prayer, and since they Come to be in the straights wherein they unhappily miscarried, were solemnly again sought of God by fasting and prayer: And yet this Army lost; and lost in a Week of fasting and prayer, that hath used to be a Week of Deliverances, victories, Mercies:
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Can you thinke of this, and not thinke God angry? even with our prayers as well as with our Armies; And can we thinke God angry, and not fall at his feet every one of us with Joshua, and cry ô Lord what shall I say unto thee?
Can you think of this, and not think God angry? even with our Prayers as well as with our Armies; And can we think God angry, and not fallen At his feet every one of us with joshua, and cry o Lord what shall I say unto thee?
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2. Were there any circumstances accompanying this disaster, that might make it yet more grievous unto Joshua and the Elders? and doe not the same circumstances accompany ours? It was indeed an unexpected blow, a blow that Joshua did neither feare nor fore-see; this made it the heavyer. 1. Joshua knew the Cause he managed by the sword was good: God owned it and warranted him in the prosecution of it. 2. He had lately received a testimony of Gods favour towards it before the walls of Jericho. 3. And this was the first time that ever the Armies of Israel under the conduct of Joshua, turned their backs before their enemies.
2. Were there any Circumstances accompanying this disaster, that might make it yet more grievous unto joshua and the Elders? and do not the same Circumstances accompany ours? It was indeed an unexpected blow, a blow that joshua did neither Fear nor foresee; this made it the Heavier. 1. joshua knew the Cause he managed by the sword was good: God owned it and warranted him in the prosecution of it. 2. He had lately received a testimony of God's favour towards it before the walls of Jericho. 3. And this was the First time that ever the Armies of Israel under the conduct of joshua, turned their backs before their enemies.
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ô Lord what shall I say (saith he) when Israel turneth their backs before their enemies? And that 4. A dispised enemy, an enemy that upon good advice they thought not fit to engage their whole strength upon;
o Lord what shall I say (Says he) when Israel turns their backs before their enemies? And that 4. A despised enemy, an enemy that upon good Advice they Thought not fit to engage their Whole strength upon;
Now for Israel to fall in such a Cause, at such a time, before such an enemy, all this concurres to make the measure of Joshuah's griefe and consternation the more full, ô Lord what shall I say when Israel turneth their backs before their enemies? And doe not all these circumstances meet in ours, to make our disaster equall unto theirs? ô that the senoe of it might be as equall!
Now for Israel to fallen in such a Cause, At such a time, before such an enemy, all this concurs to make the measure of Joshuah's grief and consternation the more full, o Lord what shall I say when Israel turns their backs before their enemies? And do not all these Circumstances meet in ours, to make our disaster equal unto theirs? o that the senoe of it might be as equal!
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was not this a blow unexpected? Did not 1. The goodnesse of our Cause (wherein we have not only the witnesse of our own consciences, and the witnesse of Neighbour Churches, but the witnesse of God himself with us.
was not this a blow unexpected? Did not 1. The Goodness of our Cause (wherein we have not only the witness of our own Consciences, and the witness of Neighbour Churches, but the witness of God himself with us.
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) Did not 2. That •ccent and much to be remembred testimony of Gods favour towards us in it by that great and glorious victory given us before the walls of Yorke, make us hope for a good issue of this Expedition into the West.
) Did not 2. That •ccent and much to be remembered testimony of God's favour towards us in it by that great and glorious victory given us before the walls of York, make us hope for a good issue of this Expedition into the West.
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And 3. Is not this the first time that ever your Army under the Conduct of his Excellency turned their backs or became a spoile unto the Enemy? And was not the Enemy (I meane the adverse Army) despised in our eyes? It is not long since they did nothing but flitt and sculke; their whole strength being shrunke up into some Numbers of Horse,
And 3. Is not this the First time that ever your Army under the Conduct of his Excellency turned their backs or became a spoil unto the Enemy? And was not the Enemy (I mean the adverse Army) despised in our eyes? It is not long since they did nothing but flit and skulk; their Whole strength being shrunk up into Some Numbers of Horse,
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did we not looke upon them all as an inconsiderable Rabble rather then an Army? forced men, raw Souldiers, not worth the ingaging all your Powers upon:
did we not look upon them all as an inconsiderable Rabble rather then an Army? forced men, raw Soldiers, not worth the engaging all your Powers upon:
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But all this makes our disaster the sadder, and should make our sence of it the deeper, for such an Army, in such a Cause to be given up to such an Enemy, and at such a time as this is, when if God had blest us, in all probability, we might have seen a speedy and happy end of these calamitous wars, ô Lord what shall I say?
But all this makes our disaster the sadder, and should make our sense of it the Deeper, for such an Army, in such a Cause to be given up to such an Enemy, and At such a time as this is, when if God had blessed us, in all probability, we might have seen a speedy and happy end of these calamitous wars, o Lord what shall I say?
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Thirdly, Were there any consequences that did fall in upon the thoughts of Joshua as aggravations of Israels disaster and his griefe. Consider if the same consequences doe not fall in here. Did Joshua feare not with a Pannick but with a rationall, prudentiall feare, a feare becomming a man of wisedome and resolution? Did Joshua thus feare, that the Nations (who not long before trembled at the thoughts of Israel, Josh. 5.1.) would now resume their courage and joyne their strengths together for the utter extirpation of the Israel of God? And have not we cause to feare the like? It is not long since the out-stretched Arme of God at Yorke strucke a trembling into the hearts of our enemies, that they began to say as Exod. 13.25. Let us flee from the face of this people, for the Lord fighteth for them.
Thirdly, Were there any consequences that did fallen in upon the thoughts of joshua as aggravations of Israel's disaster and his grief. Consider if the same consequences do not fallen in Here. Did joshua Fear not with a Panic but with a rational, prudential Fear, a Fear becoming a man of Wisdom and resolution? Did joshua thus Fear, that the nations (who not long before trembled At the thoughts of Israel, Josh. 5.1.) would now resume their courage and join their strengths together for the utter extirpation of the Israel of God? And have not we cause to Fear the like? It is not long since the outstretched Arm of God At York struck a trembling into the hearts of our enemies, that they began to say as Exod 13.25. Let us flee from the face of this people, for the Lord fights for them.
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and made at least feined submission. But now, you are wise enough to think what flocking together there will be of Papists and Malignants: what gathering together into bodies:
and made At least feigned submission. But now, you Are wise enough to think what flocking together there will be of Papists and Malignants: what gathering together into bodies:
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what an Army, or rather how many armies you may quickly have against you of English, Irish, Popish, and others (if the over-ruling Providence of God prevent it not as here) whose Rage will be satisfied with nothing lesse then the Cutting off our Name from the earth.
what an Army, or rather how many armies you may quickly have against you of English, Irish, Popish, and Others (if the overruling Providence of God prevent it not as Here) whose Rage will be satisfied with nothing less then the Cutting off our Name from the earth.
If not the Name of England, yet the Name of Parliament, the Name of Protestant Religion, &c. Possibly some may say, What if they do strengthen themselves, and multiply their Armies: thankes be to God we have yet Armies as many and as considerable as any they have:
If not the Name of England, yet the Name of Parliament, the Name of Protestant Religion, etc. Possibly Some may say, What if they do strengthen themselves, and multiply their Armies: thanks be to God we have yet Armies as many and as considerable as any they have:
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and is loth to lie under the sence of it, to comfort it selfe, at such a time as this is, in our remaining Armies. If God will not withdraw his anger the proud helpers stoope under him. Job 9.13.
and is loath to lie under the sense of it, to Comfort it self, At such a time as this is, in our remaining Armies. If God will not withdraw his anger the proud helpers stoop under him. Job 9.13.
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Fourthly, did Joshua feare that this Disaster would give occasion to the proud heathen to blaspheme the Name of the God of Israel? therefore he saith, What wilt thou doe to thy great Name? And may not wee feare the same upon this of our Army? Nay, doe we not know it? how have they heretofore? how often have they as with a sword pierced the hearts of Gods people, while they say daily in their reproach, Where is now your God? Psal. 42.10.
Fourthly, did joshua Fear that this Disaster would give occasion to the proud heathen to Blaspheme the Name of the God of Israel? Therefore he Says, What wilt thou do to thy great Name? And may not we Fear the same upon this of our Army? Nay, do we not know it? how have they heretofore? how often have they as with a sword pierced the hearts of God's people, while they say daily in their reproach, Where is now your God? Psalm 42.10.
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Where is now your God? your God to whom you have prayed? before whom you have wept & fasted? of whom you have made your boast, Where is now your God? Encline thine eare, O Lord, and heare.
Where is now your God? your God to whom you have prayed? before whom you have wept & fasted? of whom you have made your boast, Where is now your God? Incline thine ear, Oh Lord, and hear.
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But, O Brethren, shall not all this affect our hearts? shall not all this cause us to lie in the dust before the Lord, seriously and sincerely humbled under him and mourning before him? Oh that I could find this disposition in my selfe O that I could behold it in you, especially in you Parliament men! O that I could see your Eyes speaking the sense which your hearts have of this sad hand of God upon us,
But, Oh Brothers, shall not all this affect our hearts? shall not all this cause us to lie in the dust before the Lord, seriously and sincerely humbled under him and mourning before him? O that I could find this disposition in my self Oh that I could behold it in you, especially in you Parliament men! Oh that I could see your Eyes speaking the sense which your hearts have of this sad hand of God upon us,
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even in Teares. Beleeve it, Right Honourable, it would become you, nay, it is your duty. O that I might obtaine it from you, or obtaine it at the hand of God for you!
even in Tears. Believe it, Right Honourable, it would become you, nay, it is your duty. Oh that I might obtain it from you, or obtain it At the hand of God for you!
O Parliam•nt Teares are pretious Teares: would you drop but every man a Teare this day before the Lord for England, O what a Balme might it be for this bleeding Kingdome: I tell you, Brethren, it is more to that great God, before whom you stand,
Oh Parliam•nt Tears Are precious Tears: would you drop but every man a Tear this day before the Lord for England, O what a Balm might it be for this bleeding Kingdom: I tell you, Brothers, it is more to that great God, before whom you stand,
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and whose face you desire to seek this day, to see you Parliament men, to see you unfeinedly judging your selves, sitting in the dust at his feet, giving him glorie in all his righteous dealings with you;
and whose face you desire to seek this day, to see you Parliament men, to see you unfeignedly judging your selves, sitting in the dust At his feet, giving him glory in all his righteous dealings with you;
Are not you as all the Tribes of England? is not all England epitomized, contracted in you? If you be humbled, All England is humbled, virtually, eminently. If Joshua and the Elders be humbled, it is as if all Israel were humbled; if Rehoboam and the Princes of Judah be humbled, it is as if all Judah had been humbled.
are not you as all the Tribes of England? is not all England epitomized, contracted in you? If you be humbled, All England is humbled, virtually, eminently. If joshua and the Elders be humbled, it is as if all Israel were humbled; if Rehoboam and the Princes of Judah be humbled, it is as if all Judah had been humbled.
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God will grant some deliverance, and things shall goe well in Judah, 2 Chron. 12.6, 7, 12. It hath often been the Prayer of some of your Remembrancers at the throne of Grace, upon our dayes of Humiliation: that whatever God doe with private Congregations:
God will grant Some deliverance, and things shall go well in Judah, 2 Chronicles 12.6, 7, 12. It hath often been the Prayer of Some of your Remembrancers At the throne of Grace, upon our days of Humiliation: that whatever God do with private Congregations:
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yet that in this place and upon your hearts there might be a mightie Presence and Effusion of the spirit of Humiliation; the same is my desire and prayer this day:
yet that in this place and upon your hearts there might be a mighty Presence and Effusion of the Spirit of Humiliation; the same is my desire and prayer this day:
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though we round about you should be dry, (which yet to us would be exceeding sad.) But somewhat it would comfort us concerning England, would the Lord please to humble you. Now the Lord humble you:
though we round about you should be dry, (which yet to us would be exceeding sad.) But somewhat it would Comfort us Concerning England, would the Lord please to humble you. Now the Lord humble you:
the Lord cast you downe at his feet with Joshua; that with a hand of mercy he may lift you up as he did Joshua, and say, Arise, wherefore liest thou upon thy face? Thirdly, for Reproofe.
the Lord cast you down At his feet with joshua; that with a hand of mercy he may lift you up as he did joshua, and say, Arise, Wherefore liest thou upon thy face? Thirdly, for Reproof.
But if there be any Man here (especially any Parliament man) to whom it were more fit to say as the Master of the ship did to Jonah. Ʋp sleeper, and call upon thy God,
But if there be any Man Here (especially any Parliament man) to whom it were more fit to say as the Master of the ship did to Jonah. Ʋp sleeper, and call upon thy God,
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then as here God to Joshua; Arise, wherefore liest thou upon thy face? If there be any man here that upon such a Day and such an Occasion as this is, hath an unstirred and unawakened heart within him. (And I feare there are too many such, I seldome come in a Fast into any Congregation where it is discernable by the face and garbe of the Assembly, that they are in a dutie of Fasting and Mourning.
then as Here God to joshua; Arise, Wherefore liest thou upon thy face? If there be any man Here that upon such a Day and such an Occasion as this is, hath an unstirred and unawakened heart within him. (And I Fear there Are too many such, I seldom come in a Fast into any Congregation where it is discernible by the face and garb of the Assembly, that they Are in a duty of Fasting and Mourning.
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He that reads the Romane Story will finde how they upon such like occasions as is this day presented unto us, kept solemne dayes of Supplications, and with what throngs of men, women,
He that reads the Roman Story will find how they upon such like occasions as is this day presented unto us, kept solemn days of Supplications, and with what throngs of men, women,
ô how farre are many amongst us from any such affection, consternation? I cannot but feare that there is a great deale more Atheisme, and a great deale lesse sence Irarum Coelestium, of the Anger of a God against us in the Calamities now lying upon us,
o how Far Are many among us from any such affection, consternation? I cannot but Fear that there is a great deal more Atheism, and a great deal less sense Irarum Coelestial, of the Anger of a God against us in the Calamities now lying upon us,
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because in all our Dayes of Humiliation we have been unhumbled hitherto many of us:) The Lord so humble every one of us by the mighty working of his owne blessed Spirit, that he may please to take notice of his own worke in us as he did here in Joshua, and say, Arise, wherefore liest thou upon thy face?
Because in all our Days of Humiliation we have been unhumbled hitherto many of us:) The Lord so humble every one of us by the mighty working of his own blessed Spirit, that he may please to take notice of his own work in us as he did Here in joshua, and say, Arise, Wherefore liest thou upon thy face?
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Let me entreat you to take notice of something in God, from God; taking notice of something in Joshua, and that is Gods tender and gratious regard to a humbled mourning heart.
Let me entreat you to take notice of something in God, from God; taking notice of something in joshua, and that is God's tender and gracious regard to a humbled mourning heart.
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Joshua, Get thee up, wherefore liest thou upon thy face? Lord what is man that thou art thus mindfull of him? that no sooner can a poore sinner in humblenesse of soule cast himselfe to the earth,
joshua, Get thee up, Wherefore liest thou upon thy face? Lord what is man that thou art thus mindful of him? that no sooner can a poor sinner in humbleness of soul cast himself to the earth,
Lord what is man that thou shouldest thus magnifie him, and set thine heart upon him? If the glorious Majestie of our God abase himselfe to behold the things that are done in Heaven. Psal. 113.6. ô then what a Condescension is it in our God to behold a Man, a worme abased upon earth.
Lord what is man that thou Shouldst thus magnify him, and Set thine heart upon him? If the glorious Majesty of our God abase himself to behold the things that Are done in Heaven. Psalm 113.6. o then what a Condescension is it in our God to behold a Man, a worm abased upon earth.
And Judah did evill in the sight of the Lord, and they provoked him to jealousie with their sinnes which they had committed, above all that their fathers had done.
And Judah did evil in the sighed of the Lord, and they provoked him to jealousy with their Sins which they had committed, above all that their Father's had done.
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And there were also Sodomites in the land, and they did according to all the abominations of the nations which the Lord cast out before the Children of Israel.
And there were also Sodomites in the land, and they did according to all the abominations of the Nations which the Lord cast out before the Children of Israel.
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ver. 6. Now doth the Lord despise their Humiliations, because they had been an idolatrous, uncleane, wretched people? No reade and wonder at the goodnesse of our God towards humbled sinners, ver. 7. And when the Lord saw that they humbled themselves;
ver. 6. Now does the Lord despise their Humiliations, Because they had been an idolatrous, unclean, wretched people? No read and wonder At the Goodness of our God towards humbled Sinners, ver. 7. And when the Lord saw that they humbled themselves;
(so then God tooke notice of this even in these) the word of the Lord came to Shemaiah, saying, They have humbled themselves, therefore I will not destroy them,
(so then God took notice of this even in these) the word of the Lord Come to Shemaiah, saying, They have humbled themselves, Therefore I will not destroy them,
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My next Instance shall be of a Man who was so farre from having any thing of Piety at all in him, that he was a man of the most transcendent Impiety that ever any (almost) was. King Ahab is the man:
My next Instance shall be of a Man who was so Far from having any thing of Piety At all in him, that he was a man of the most transcendent Impiety that ever any (almost) was. King Ahab is the man:
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then all the Kings of Israel that were before him. and in 1 Kings 21.25. But there was none like to Ahab, &c. None of all that went before him or came after him like to him in wickednesse.
then all the Kings of Israel that were before him. and in 1 Kings 21.25. But there was none like to Ahab, etc. None of all that went before him or Come After him like to him in wickedness.
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There were twenty Kings in Israel from the time that the ten Tribes revolted from the house of David, to the time that God removed them out of his sight.
There were twenty Kings in Israel from the time that the ten Tribes revolted from the house of David, to the time that God removed them out of his sighed.
An Oppressour he was, and a murtherer, and an idolater, and a persecuter of that holy Truth which God had plentifully revealed to him by his Prophets, and powerfully confirmed to him by miracles, and mercifully sought to endeare to him by many gratious deliverances.
an Oppressor he was, and a murderer, and an idolater, and a Persecutor of that holy Truth which God had plentifully revealed to him by his prophets, and powerfully confirmed to him by Miracles, and mercifully sought to endear to him by many gracious Deliverances.
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This is that King Ahab against whom God by his servant Elijah thunders dreadfull things, 1 Kings 21.20, 21, 22, 23, 24. The very hearing whereof something breakes the pride of his heart, ver. 27. And it came to passe that when Ahab heard those words, he rent his clothes,
This is that King Ahab against whom God by his servant Elijah Thunders dreadful things, 1 Kings 21.20, 21, 22, 23, 24. The very hearing whereof something breaks the pride of his heart, ver. 27. And it Come to pass that when Ahab herd those words, he rend his clothes,
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But will God regard it? cares God for Ahab? Truly we should have been ready to thinke, that if such a wretch as Ahab should not onely have rent his clothes, but have rent his flesh, his heart:
But will God regard it? Cares God for Ahab? Truly we should have been ready to think, that if such a wretch as Ahab should not only have rend his clothes, but have rend his Flesh, his heart:
should he not only have fasted, but have starved, not only have shed Teares, but Bloud; all this should never have prevailed with God to relent any thing at all towards him;
should he not only have fasted, but have starved, not only have shed Tears, but Blood; all this should never have prevailed with God to relent any thing At all towards him;
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Therefore the word of the Lord came to Elijah saying, Seest thou how Ahab humbleth himself before me? because Ahab humbleth himselfe before me, I will not bring the evill in his dayes.
Therefore the word of the Lord Come to Elijah saying, See thou how Ahab Humbleth himself before me? Because Ahab Humbleth himself before me, I will not bring the evil in his days.
Now what shall we say to this? Shall England that hath more Strugglings in her wombe then Rebekah had, say as she, If it be thus, why am I thus? If it be thus, as we have heard, that God doth vouchsafe so gratious a tender regard unto the Humiliations of his people, Why am I thus? Why am I yet after so many Dayes of monethly,
Now what shall we say to this? Shall England that hath more Strugglings in her womb then Rebekah had, say as she, If it be thus, why am I thus? If it be thus, as we have herd, that God does vouchsafe so gracious a tender regard unto the Humiliations of his people, Why am I thus? Why am I yet After so many Days of monthly,
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and other occasionall Humiliations, a Stage of warre, a Field of Bloud? Hath God forgotten to bee gratious? or hath he in anger shut up his tender mercies? Is his Mercie cleane gone,
and other occasional Humiliations, a Stage of war, a Field of Blood? Hath God forgotten to be gracious? or hath he in anger shut up his tender Mercies? Is his Mercy clean gone,
and the iniquity of their fore-fathers, &c. and if then their uncircumcised heart be humbled, and they then accept the punishment of their iniquitie, then will I remember the land.
and the iniquity of their Forefathers, etc. and if then their uncircumcised heart be humbled, and they then accept the punishment of their iniquity, then will I Remember the land.
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We are not humbled, we are not humbled; we are not humbled. After two yeares of extraordinary judgements, and three yeares of extraordinary Meanes and Dayes of Humiliation, we remaine an unhumbled people:
We Are not humbled, we Are not humbled; we Are not humbled. After two Years of extraordinary Judgments, and three Years of extraordinary Means and Days of Humiliation, we remain an unhumbled people:
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where can we finde the Evidences of such a Humiliation as was here in Joshua? or such as was in Rehoboam? or such as was in Ahab? or such as was in Nineveh? Oh England, thou hast destroyed thy selfe, thou hast destroyed thy selfe,
where can we find the Evidences of such a Humiliation as was Here in joshua? or such as was in Rehoboam? or such as was in Ahab? or such as was in Nineveh? O England, thou hast destroyed thy self, thou hast destroyed thy self,
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even with a double destruction: Thou hast destroyed thy selfe Once by thy sinnes, thy ancient idolatries and persecutions: Thy late Apostacies, Superstitions, Oppositions to the Power of godlinesse, hating to be reformed, &c. these have called the destroying sword, upon thee.
even with a double destruction: Thou hast destroyed thy self Once by thy Sins, thy ancient idolatries and persecutions: Thy late Apostasies, Superstitions, Oppositions to the Power of godliness, hating to be reformed, etc. these have called the destroying sword, upon thee.
Thou hast destroyed thy selfe by these a first time. And a second time thou hast destroyed thy selfe by thy unhumblednesse and impenitencie under the present judgement;
Thou hast destroyed thy self by these a First time. And a second time thou hast destroyed thy self by thy unhumblednesse and impenitency under the present judgement;
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I am as confident as confidence it selfe can make me (for I have Scripture for it) that if England were humbled, England should be healed. God would say unto his sword that now devoures, Returne unto thy place, Rest and be still.
I am as confident as confidence it self can make me (for I have Scripture for it) that if England were humbled, England should be healed. God would say unto his sword that now devours, Return unto thy place, Rest and be still.
Nay, though All England were not humbled, yet if King and Parliament were but humbled, the Breach between King and Parliament (yea betweene God and the King, between God and the Kingdome ) should be healed.
Nay, though All England were not humbled, yet if King and Parliament were but humbled, the Breach between King and Parliament (yea between God and the King, between God and the Kingdom) should be healed.
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if King and Parliament were but humbled: and things should yet goe well in England. That Example of Rehoboam and the Princes of Judah induceth me thus to thinke:
if King and Parliament were but humbled: and things should yet go well in England. That Exampl of Rehoboam and the Princes of Judah induceth me thus to think:
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This sad blow whereby God hath called you to his foot this day (even in your owne understandings) speakes thus much, that God would have you, even you be more humbled then yet you have been;
This sad blow whereby God hath called you to his foot this day (even in your own understandings) speaks thus much, that God would have you, even you be more humbled then yet you have been;
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God first in the generall tels him, Israel hath sinned. Then secondly, descends a little neerer to the Nature of the sinne, And they have also transgressed my Covenant:
God First in the general tells him, Israel hath sinned. Then secondly, descends a little nearer to the Nature of the sin, And they have also transgressed my Covenant:
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Fourthly, they have added Lying to their Theft, They have also dissembled. Fifthly, they have so farre hardened themselves in their sinne that they thinke I will never call them to account for it;
Fourthly, they have added Lying to their Theft, They have also dissembled. Fifthly, they have so Far hardened themselves in their sin that they think I will never call them to account for it;
No darknesse of Night, no shadow of Death: no depth of hell, or of the deceitfull heart of Man can cover any thing from the All-seeing eye of God. The darknesse and the light to him are both alike. Psal. 139.12. Hell and destruction are before the Lord:
No darkness of Night, no shadow of Death: no depth of hell, or of the deceitful heart of Man can cover any thing from the All-seeing eye of God. The darkness and the Light to him Are both alike. Psalm 139.12. Hell and destruction Are before the Lord:
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how much more then the hearts of the sonnes of men? Prov. 15.11. There is not any Creature that is not manifest in his sight. Aperta. Vulg. Manifesta. Trē. Resupinata. Er. Per medium dissecta. Parçus. Per Anatomiā dissecta. Illy••.
how much more then the hearts of the Sons of men? Curae 15.11. There is not any Creature that is not manifest in his sighed. Aperta. Vulgar Manifesta. Tren. Resupinate. Er. Per medium dissecta. Parçus. Per Anatomian dissecta. Illy••.
Now would we consider this, this day, how might it humble us? how would it fill every heart with trembling and every face with shame, to consider that the God with whom we have t is day to doe knowes all our sinnes, our secret sinnes, our darknesse sinnes, our midnight sinnes, our Closet sinnes, our Curtaine sinnes, our Bosome sinnes;
Now would we Consider this, this day, how might it humble us? how would it fill every heart with trembling and every face with shame, to Consider that the God with whom we have tO is day to do knows all our Sins, our secret Sins, our darkness Sins, our midnight Sins, our Closet Sins, our Curtain Sins, our Bosom Sins;
And would we remember this, how might it preserve us from sinning for time to come, could we when temptations are upon us, remember, That when we have sinned, we cannot hide it from the righteous God? how would it make us Stand in awe, and not sin? Could men find a vaile to cast before the Eyes of God, a Maske to blinde the All-seeing Eye of God, a Curtaine that might hide them from the sight of God; Then might they sinne without feare.
And would we Remember this, how might it preserve us from sinning for time to come, could we when temptations Are upon us, Remember, That when we have sinned, we cannot hide it from the righteous God? how would it make us Stand in awe, and not since? Could men find a veil to cast before the Eyes of God, a Mask to blind the All-seeing Eye of God, a Curtain that might hide them from the sighed of God; Then might they sin without Fear.
There are some sinnes which he that hath not put off Man and native modestie, would be loath the eye of a Childe of five yeares old should see him in them.
There Are Some Sins which he that hath not put off Man and native modesty, would be loath the eye of a Child of five Years old should see him in them.
According to this forme God drawes up a Charge and Inditement against David, 2 Sam. 12.7, 8. Thus saith the Lord God of Israel, I anointed thee King over Israel,
According to this Form God draws up a Charge and Indictment against David, 2 Sam. 12.7, 8. Thus Says the Lord God of Israel, I anointed thee King over Israel,
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How sorely doth God charge this sinne upon his Dearest Favourite, King David in the depth of its bloudy Horrour, twice telling him, Thou hast killed, Thou hast slain.
How sorely does God charge this sin upon his Dearest Favourite, King David in the depth of its bloody Horror, twice telling him, Thou hast killed, Thou hast slave.
if we would set them this day before our faces, God would cast them this day behind his back: Therefore let us accuse, indite, charge, jud e our selves, that we may be cleared, acquitted, released, absolved of the Lord.
if we would Set them this day before our faces, God would cast them this day behind his back: Therefore let us accuse, indite, charge, jud e our selves, that we may be cleared, acquitted, released, absolved of the Lord.
and the sound of a shaken leafe shall chase them &c. so Deut. 28.15, 25. If thou wilt not hearken to the voice of the Lord thy God, to doe all that I command thee, the Lord will cause thee to be smitten before thine enemies, thou shalt goe out one way against them,
and the found of a shaken leaf shall chase them etc. so Deuteronomy 28.15, 25. If thou wilt not harken to the voice of the Lord thy God, to do all that I command thee, the Lord will cause thee to be smitten before thine enemies, thou shalt go out one Way against them,
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Israel from the time of their comming up out of Egypt had been but once put to the worse before their enemies, till this Time: and the Story of that you have Numb. 14. ult. The Amalekites came downe,
Israel from the time of their coming up out of Egypt had been but once put to the Worse before their enemies, till this Time: and the Story of that you have Numb. 14. ult. The Amalekites Come down,
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But the reason of this you may collect from the former verses, Israel had sinned. And all along the whole Story of the Bible you shall constantly find it thus,
But the reason of this you may collect from the former Verses, Israel had sinned. And all along the Whole Story of the bible you shall constantly find it thus,
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The true meaning of which Scripture (what ever sence the Antinomians would put upon it in favour of their opinion, That God seeth no sinne in his people) is this.
The true meaning of which Scripture (what ever sense the Antinomians would put upon it in favour of their opinion, That God sees no sin in his people) is this.
That at this time when Balaak hired Balaam to curse Jacob and defie Israel, there was no Peccatum flagrans, no sin lying upon the Congregation flaming in the eye of God,
That At this time when Balaak hired balaam to curse Jacob and defy Israel, there was no Peccatum flagrans, no since lying upon the Congregation flaming in the eye of God,
And such as God doth not teach to reade the cause of their defeats in themselves, are ready to thinke the enemies cause, Religion, God to be the better. Now that his people may be preserved from this, God will have them know that their sinne is the cause of their Disasters.
And such as God does not teach to read the cause of their defeats in themselves, Are ready to think the enemies cause, Religion, God to be the better. Now that his people may be preserved from this, God will have them know that their sin is the cause of their Disasters.
That our hearts and mouths may justifie God, God will have us know that our sins are the cause of our Disasters. It is not enough to Take notice of the stroke and Mourne for that:
That our hearts and mouths may justify God, God will have us know that our Sins Are the cause of our Disasters. It is not enough to Take notice of the stroke and Mourn for that:
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And others are ready to impute it to Cowardize or carelesnesse, or falshood or treachery, to something or other in those who are the instruments of managing the businesse,
And Others Are ready to impute it to Cowardice or carelessness, or falsehood or treachery, to something or other in those who Are the Instruments of managing the business,
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No man repented him of his evill deeds, saying, What have I done? There is indeed an opinion, That Beleevers, the Children of God ought not to thinke that their sinnes have any influence into the Judgements that are upon a people.
No man repented him of his evil Deeds, saying, What have I done? There is indeed an opinion, That Believers, the Children of God ought not to think that their Sins have any influence into the Judgments that Are upon a people.
and the Spirit saith expressely 2 Chron. 32.25. That for the sinne of Hezekiah, and for the pride of his heart came wrath upon him and upon all Ierusalem ▪ And yet David was a Beleever and a Child of God.
and the Spirit Says expressly 2 Chronicles 32.25. That for the sin of Hezekiah, and for the pride of his heart Come wrath upon him and upon all Ierusalem ▪ And yet David was a Believer and a Child of God.
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If Hezekiah to his former pride that brought wrath upon Jerusalem, had added this further pride to thinke that his sin had not at all provoked that wrath,
If Hezekiah to his former pride that brought wrath upon Jerusalem, had added this further pride to think that his since had not At all provoked that wrath,
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In the second place, Is it the will of God that his people should take notice of their sinnes in the disasters of their armies? Then I beseech you, let us labour to doe this will of God:
In the second place, Is it the will of God that his people should take notice of their Sins in the disasters of their armies? Then I beseech you, let us labour to do this will of God:
It is a Discovery that might more advantage England then the Discovery of as much Treasure as is in both the Indies. It might be the saving of the rest of our Armies, of the Cause, and therein of All. What may we think the sinne, the cause of this Disaster to be? I will tell you what we may not thinke it to be.
It is a Discovery that might more advantage England then the Discovery of as much Treasure as is in both the Indies. It might be the Saving of the rest of our Armies, of the Cause, and therein of All. What may we think the sin, the cause of this Disaster to be? I will tell you what we may not think it to be.
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All that I can say is, That as God in this his Providence hath frowned upon not onely our Armies, but the Parliament, the City, and the whole well-affected Party both Ministers and People, so All have sinned: and possibly all our sinnes have an influence into this calamity that is now upon us.
All that I can say is, That as God in this his Providence hath frowned upon not only our Armies, but the Parliament, the city, and the Whole Well-affected Party both Ministers and People, so All have sinned: and possibly all our Sins have an influence into this calamity that is now upon us.
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There is a spirit in man which is as the Candle of the Lord searching the innermost parts of the belly, Prov. 20.27. that consulted with will discover hidden things.
There is a Spirit in man which is as the Candle of the Lord searching the innermost parts of the belly, Curae 20.27. that consulted with will discover hidden things.
And first, you that are Members of the Honourable Houses of Parliament (for I must speake to you; God and your selves have called me hither this day, to what end if not to speake to you. ) Oh how doe I feare least some sinnes of yours may have a great influence into this Disaster that is now upon us;
And First, you that Are Members of the Honourable Houses of Parliament (for I must speak to you; God and your selves have called me hither this day, to what end if not to speak to you.) O how do I Fear lest Some Sins of yours may have a great influence into this Disaster that is now upon us;
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This I am sure of, Parliament sinnes, and sinnes of Parliament men are great Provocations. Looke how much honour God hath put upon every One of you singly more then upon others of your Ranke that are not Members of this Honourable Body;
This I am sure of, Parliament Sins, and Sins of Parliament men Are great Provocations. Look how much honour God hath put upon every One of you singly more then upon Others of your Rank that Are not Members of this Honourable Body;
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and looke how much more honour God hath put upon you joyntly as a Parliament more then upon other Parliaments, so much the greater is your Engagement unto God; and if you sinne it is so much the greater Provocation:
and look how much more honour God hath put upon you jointly as a Parliament more then upon other Parliaments, so much the greater is your Engagement unto God; and if you sin it is so much the greater Provocation:
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ô that you would ever remember it, Was there ever Parliament that had so many Prayers, Deliverances, Wonders waiting upon it as you? Was there ever Parliament that had God so neere unto them in all things? ô such a Parliament should as ( Caesar said sometimes of his wife) be free not only à culpâ, sed & à suspitione.
o that you would ever Remember it, Was there ever Parliament that had so many Prayers, Deliverances, Wonders waiting upon it as you? Was there ever Parliament that had God so near unto them in all things? o such a Parliament should as (Caesar said sometime of his wife) be free not only à culpâ, sed & à suspicion.
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In the Name of Iesus Christ, whose Minister I am, and to whom I must give account of the discharge of this dayes service, I beseech you (Right Honourable) let this hand of God, (under which you are met to humble your selves this day,) cause every one of you seriously and impartially to review your wayes (not as men but as Parliament-men) commune every one with your owne hearts and say, What have I done? How have I discharged the trust that God and man have committed to me? ô remember God and man have entrusted you with that which is dearest to them both.
In the Name of Iesus christ, whose Minister I am, and to whom I must give account of the discharge of this days service, I beseech you (Right Honourable) let this hand of God, (under which you Are met to humble your selves this day,) cause every one of you seriously and impartially to review your ways (not as men but as Parliament men) commune every one with your own hearts and say, What have I done? How have I discharged the trust that God and man have committed to me? o Remember God and man have Entrusted you with that which is dearest to them both.
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God hath entrusted you with his Gospell, with his Glory, with the affaires of the Kingdome of his Sonne, with the welfare of that Church which he hath purchased with his owne Bloud.
God hath Entrusted you with his Gospel, with his Glory, with the affairs of the Kingdom of his Son, with the welfare of that Church which he hath purchased with his own Blood.
both are committed to your Trust. But ô that you would inquire this day how you have discharged this Trust. Every man reflect upon himselfe and say, Am I the man that have been cold and lukewarme in matters of Religion, that have retarded businesses of Reformation.
both Are committed to your Trust. But o that you would inquire this day how you have discharged this Trust. Every man reflect upon himself and say, Am I the man that have been cold and lukewarm in matters of Religion, that have retarded businesses of Reformation.
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If we settle any thing in matters of Religion, we shall be loosers by it? Am I the man that am afraid to heare of Government or Discipline, lest it should give checke to some lust or opinion of mine? Am I the man that have made use of the Power and Interest God hath given me in Parliament, to turne aside the right of a man, to subvert a man in his cause;
If we settle any thing in matters of Religion, we shall be Losers' by it? Am I the man that am afraid to hear of Government or Discipline, lest it should give check to Some lust or opinion of mine? Am I the man that have made use of the Power and Interest God hath given me in Parliament, to turn aside the right of a man, to subvert a man in his cause;
To obstruct or pervert that course of strict and impartiall Justice, which God and man call for the execution of? Am I the man that have driven my owne designes in publike service;
To obstruct or pervert that course of strict and impartial justice, which God and man call for the execution of? Am I the man that have driven my own designs in public service;
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your very friends that Love you, Honour you, Pray for you, that have it in their hearts to live and to dye with you, cannot but mourn to see your proceedings in Religion and Iustice so fore-slowed,
your very Friends that Love you, Honour you, Pray for you, that have it in their hearts to live and to die with you, cannot but mourn to see your proceedings in Religion and justice so foreslowed,
ô if there should be any corruption, any perversnesse, any rottennesse, any selfe-end, any ungodly designe in any of you, God will search it out, if you will not:
o if there should be any corruption, any perverseness, any rottenness, any selfe-end, any ungodly Design in any of you, God will search it out, if you will not:
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your sin will find out you, if you will not find out it. I say unto you from God as Moses did to those of Israel. Numb. 32.23. Be sure your sin will find you out.
your sin will find out you, if you will not find out it. I say unto you from God as Moses did to those of Israel. Numb. 32.23. Be sure your since will find you out.
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And remember, I beseech you, what the Spirit of God saith, Eccles. 9.18. Wisedome is better then weapons of warre, but one sinner destroyeth much good.
And Remember, I beseech you, what the Spirit of God Says, Eccles. 9.18. Wisdom is better then weapons of war, but one sinner Destroyeth much good.
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Did not Achan the sonne of Zerah commit a trespasse in the accursed thing, and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquitie. Josh. 22.20. ô Better thou hadst never knowne Parliament, then to sit in Parliament, and by thy sin destroy all the good that a Poore Bleeding Kingdome, that THREE Poore Bleeding Kingdomes might reape by it.
Did not achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquity. Josh. 22.20. o Better thou Hadst never known Parliament, then to fit in Parliament, and by thy sin destroy all the good that a Poor Bleeding Kingdom, that THREE Poor Bleeding Kingdoms might reap by it.
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I would aske our Souldiers how they have kept this Commandement of the Lord. I would say to them as the Prophet Oded did to the Army of Israel: 2 Chron. 28.10. Are there not with you even with you sinnes against the Lord your God.
I would ask our Soldiers how they have kept this Commandment of the Lord. I would say to them as the Prophet Oded did to the Army of Israel: 2 Chronicles 28.10. are there not with you even with you Sins against the Lord your God.
and say, What have I done? Is it my drunkennesse, or my blasphemy, my uncleannesse, my rapine, my violence, my oppressing the Godly and well-affected party,
and say, What have I done? Is it my Drunkenness, or my blasphemy, my uncleanness, my rapine, my violence, my oppressing the Godly and Well-affected party,
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Yea, I would speake to our Commanders, and bid them say to their owne hearts, Is it my doing the worke of the Lord negligently, Jer. 48.10. is it my height of spirit, my ambition, my standing upon Punctilio 's, my preferring my own interest and honour before the good of an Army, of a Kingdome, &c. ô that men of brave Heroicke spirits, Christians should not be able to deny themselves in point of honour or interest, or personall wrong or difference, for a Publike good, as much as heathens.
Yea, I would speak to our Commanders, and bid them say to their own hearts, Is it my doing the work of the Lord negligently, Jer. 48.10. is it my height of Spirit, my ambition, my standing upon Punctilio is, my preferring my own Interest and honour before the good of an Army, of a Kingdom, etc. o that men of brave Heroic spirits, Christians should not be able to deny themselves in point of honour or Interest, or personal wrong or difference, for a Public good, as much as Heathens.
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How memorable is that of Themistocles and Aristides, who forgetting old grudges and injuries could in a time of common danger joyne their Counsels and forces together against the common enemy. It is time now, saith Aristides, to lay by other contentions, and contend now who should do most good to his Native Country.
How memorable is that of Themistocles and Aristides, who forgetting old grudges and injuries could in a time of Common danger join their Counsels and forces together against the Common enemy. It is time now, Says Aristides, to lay by other contentions, and contend now who should do most good to his Native Country.
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But of all, the spirit of that Romane Fabius justly called Maximus was most admirable, who being advanced to a place of highest dignitie and command, to be Dictator of the City of Rome, (an office of absolute and unlimited Power) met with the most unworthy and undeserved affronts and discouragements,
But of all, the Spirit of that Roman Fabius justly called Maximus was most admirable, who being advanced to a place of highest dignity and command, to be Dictator of the city of Room, (an office of absolute and unlimited Power) met with the most unworthy and undeserved affronts and discouragements,
Minutius the master of the horse (the next man in command to himselfe,) first clancularly traducing him in the army for a heavy slothfull man, a man of no courage or activity, only because he was not so precipitate and rash to put all to a push as he would have him.
Minutius the master of the horse (the next man in command to himself,) First clancularly traducing him in the army for a heavy slothful man, a man of no courage or activity, only Because he was not so precipitate and rash to put all to a push as he would have him.
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Then after daring publikely in the head of the Army to declaime against him, and make a speech tending to no other end but to put the army into a mutiny.
Then After daring publicly in the head of the Army to declaim against him, and make a speech tending to no other end but to put the army into a mutiny.
But contrary to all former President they make a Law that Minutius shall have equall command with him, and the supreme command to be equally shared between them both.
But contrary to all former President they make a Law that Minutius shall have equal command with him, and the supreme command to be equally shared between them both.
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Some man (nay, almost any man) would have flung downe his sword, abandoned the service, let such an indiscreet, such an ingrate people sinke or swimme.
some man (nay, almost any man) would have flung down his sword, abandoned the service, let such an indiscreet, such an ingrate people sink or swim.
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Nay, within a little while after when Minutius and the party under his command had like to have been all cut off by Hannibal, he (not listening to what Envy, or what Revenge might dictate to him) came in to their reliefe presently,
Nay, within a little while After when Minutius and the party under his command had like to have been all Cut off by Hannibal, he (not listening to what Envy, or what Revenge might dictate to him) Come in to their relief presently,
Truly these glorious sparklings of something humano majus, even in heathens, of selfe-deniall, of faithfulnesse, of Zeale for a publike good, swallowing up all other interests of Factiō, Honour, Priority, Power.
Truly these glorious sparklings of something Human Majus, even in Heathens, of self-denial, of faithfulness, of Zeal for a public good, swallowing up all other interests of Faction, Honour, Priority, Power.
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Si faciunt hoc Ethnici ut fama sua nomen extendant, quid agendum est Christianis ut in coelesti sibi gloriâ sedes acquirant? If Heathens will doe thus much for a Bubble of vaine-glory upon Earth: what should Christians doe for a Crowne of Glory in Heaven?
Si faciunt hoc Ethnici ut fama sua Nome extendant, quid agendum est Christianis ut in Coelesti sibi gloriâ sedes acquirant? If heathens will do thus much for a Bubble of vainglory upon Earth: what should Christians do for a Crown of Glory in Heaven?
Or were I to speake this day to the Ministry of England that are rightly affected to the glory of God and the Publike good: I would intreat them to consider with me,
Or were I to speak this day to the Ministry of England that Are rightly affected to the glory of God and the Public good: I would entreat them to Consider with me,
whether we may not feare that some of our former sins in the matter of Gods Day and Worship may at this time come in remembrance before the Lord (especially seeing we have been no more humbled for them?) and whether our present divisions and dissentions,
whither we may not Fear that Some of our former Sins in the matter of God's Day and Worship may At this time come in remembrance before the Lord (especially seeing we have been no more humbled for them?) and whither our present divisions and dissensions,
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and the undue managing of them may not have an influence into our present calamities? I remember in the beginning of the first Reformation there fell an unhappy difference between Luther and Zuinglius, and their followers, which was managed with a great deale of bitternesse,
and the undue managing of them may not have an influence into our present calamities? I Remember in the beginning of the First Reformation there fell an unhappy difference between Luther and Zwingli, and their followers, which was managed with a great deal of bitterness,
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And that we would imitate Basil and Eusebius, who perceiving the common adversary the Arrians, to improve a difference which was between them to the prejudice of the Orthodox Churches, were soon reconciled:
And that we would imitate Basil and Eusebius, who perceiving the Common adversary the Arians, to improve a difference which was between them to the prejudice of the Orthodox Churches, were soon reconciled:
Is it my unsensiblenesse of the indignation of the Lord in this civill destructive warre? Is it my pride, my luxurie, my eating flesh, my drinking wine, my clothing my selfe with scarlet, my walking with an out-stretched neck at such a time as this,
Is it my unsensibleness of the Indignation of the Lord in this civil destructive war? Is it my pride, my luxury, my eating Flesh, my drinking wine, my clothing my self with scarlet, my walking with an outstretched neck At such a time as this,
when the Lord cals to weeping, and mourning, and baldnesse, and girding with sackcloth every day? Beleeve it, brethren, it is a great provocation in the eyes of our God to behold so much bravery and joviality as he sees every day in this great Citie at such a time as this,
when the Lord calls to weeping, and mourning, and baldness, and girding with Sackcloth every day? Believe it, brothers, it is a great provocation in the eyes of our God to behold so much bravery and joviality as he sees every day in this great city At such a time as this,
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There are three Texts of Scripture, Oh that all the children of pride and vanity would but studie them, Ezek. 21.9.10. A sword, a sword it is sharpened, and also fourbished.
There Are three Texts of Scripture, O that all the children of pride and vanity would but study them, Ezekiel 21.9.10. A sword, a sword it is sharpened, and also fourbished.
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Isai. 3. 16-25, 26. Moreover, the Lord saith, Because the daughters of Zion are haughtie, and walke with stretched forth neckes, and wanton eyes, walking and mincing as they goe,
Isaiah 3. 16-25, 26. Moreover, the Lord Says, Because the daughters of Zion Are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go,
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Little doe our Ladies thinke that their Gallantry (which that third of Isaiah gives an Inventory of) may make our mighty men fall in the warre, and our strongest Cities sit upon the ground. But, say againe:
Little doe our Ladies think that their Gallantry (which that third of Isaiah gives an Inventory of) may make our mighty men fallen in the war, and our Strongest Cities fit upon the ground. But, say again:
in this thing, the Lord be mercifull to us, who almost can plead Not guilty ) that hath made this Arme of flesh to wither? Is it my neglect of Prayer? Am I the man that when I heard our Army was in streights;
in this thing, the Lord be merciful to us, who almost can plead Not guilty) that hath made this Arm of Flesh to wither? Is it my neglect of Prayer? Am I the man that when I herd our Army was in straights;
if it were to doe again, if One Prayer would save the Army, save the Kingdome, I could not doe it? Am I the man that have with those perverse Israelites despised the pleasant Land, the Land of desires, as it is Psal. 106.24.
if it were to do again, if One Prayer would save the Army, save the Kingdom, I could not do it? Am I the man that have with those perverse Israelites despised the pleasant Land, the Land of Desires, as it is Psalm 106.24.
When Israel was in Egypt there was nothing they desired more then the Land of Canaan; when they were come out of Egypt, and were upon the borders of that Land,
When Israel was in Egypt there was nothing they desired more then the Land of Canaan; when they were come out of Egypt, and were upon the borders of that Land,
It is not long since a Parliament, an Assembly of Godly Divines, the Reformation of the Church in Doctrine, Worship, and Discipline was the desire of all the well-affected in the Nation.
It is not long since a Parliament, an Assembly of Godly Divines, the Reformation of the Church in Doctrine, Worship, and Discipline was the desire of all the Well-affected in the nation.
now nothing will satisfie some but a Toleration of all Religions and all Opinions. Church Government, Discipline is to some a fiction, to others Tyranny and Persecution. Ah Brethren this is a Provocation,
now nothing will satisfy Some but a Toleration of all Religions and all Opinions. Church Government, Discipline is to Some a fiction, to Others Tyranny and Persecution. Ah Brothers this is a Provocation,
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Only againe, I beseech you all, Lords, Gentlemen, Souldiers, Ministers, Men, Women, Every one of you say to your selves, Sure we have sinned. Israel hath sinned;
Only again, I beseech you all, lords, Gentlemen, Soldiers, Ministers, Men, Women, Every one of you say to your selves, Sure we have sinned. Israel hath sinned;
and every one of you aske your owne Consciences, saying, What have I done? And let us all in the feare of God make it one part of this dayes Supplications, that God would please to shew us where this sinne is,
and every one of you ask your own Consciences, saying, What have I done? And let us all in the Fear of God make it one part of this days Supplications, that God would please to show us where this sin is,
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wherein the Lord lets Joshua understand, that as sin in generall, so in particular breach of Covenant was the cause of the disaster, Israel hath sinned, and they have also transgressed my Covenant.
wherein the Lord lets joshua understand, that as sin in general, so in particular breach of Covenant was the cause of the disaster, Israel hath sinned, and they have also transgressed my Covenant.
Secondly, I shall proove that the breach of any Covenant that may be so called, is such a sinne as will make Israel turne their backs before their Enemies. For the first of these;
Secondly, I shall prove that the breach of any Covenant that may be so called, is such a sin as will make Israel turn their backs before their Enemies. For the First of these;
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They have transgressed My Covenant: and so the Doctrine, the violation of the Covenant of God, &c. Now a Covenant may be said to be a Covenant of God, two wayes. 1 Either per modum obligationis: or 2. Per modum attestationis.
They have transgressed My Covenant: and so the Doctrine, the violation of the Covenant of God, etc. Now a Covenant may be said to be a Covenant of God, two ways. 1 Either per modum obligationis: or 2. Per modum attestationis.
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Or else a Covenant may be said to be the Covenant of God, per modum attestationis, when a Covenant (though made betweene two equall parties) is yet made in the Name of God, and in the Sight of God; God is called to be a witnesse to it, and an avenger of the Breach of it.
Or Else a Covenant may be said to be the Covenant of God, per modum attestationis, when a Covenant (though made between two equal parties) is yet made in the Name of God, and in the Sighed of God; God is called to be a witness to it, and an avenger of the Breach of it.
So in that Covenant that Laban made betweene himselfe and Iacob. Gen. 31.44. Come let us make a Covenant, I and thou, and marke what he saith after this Covenant, ver. 50. God is a witnesse betweene me and thee:
So in that Covenant that Laban made between himself and Iacob. Gen. 31.44. Come let us make a Covenant, I and thou, and mark what he Says After this Covenant, ver. 50. God is a witness between me and thee:
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Such a Covenant as this, wherein the Obligation is unto Man, made in the Name of God, God counts his owne, no lesse then a Covenant, the Obligation whereof is immediately to himselfe: so you find Ezek. 17. the Covenant which the King of Iudah had made with the King of Babylon, God calls his Oath and his Covenant, ver. 19. Mine Oath that he hath dispised,
Such a Covenant as this, wherein the Obligation is unto Man, made in the Name of God, God counts his own, no less then a Covenant, the Obligation whereof is immediately to himself: so you find Ezekiel 17. the Covenant which the King of Iudah had made with the King of Babylon, God calls his Oath and his Covenant, ver. 19. Mine Oath that he hath despised,
Now the Doctrine comprehends both these, and tels us that the violation of the Covenant of God, (that is of a Covenant either made directly and immediately with God;
Now the Doctrine comprehends both these, and tells us that the violation of the Covenant of God, (that is of a Covenant either made directly and immediately with God;
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For the proofe of this (which is the second thing I have to doe) besides the Text before us, I shall onely bring a Text or two, looke in the 78. Psal. ver. 9, 10. you shall reade there, the children of Ephraim being harnessed,
For the proof of this (which is the second thing I have to do) beside the Text before us, I shall only bring a Text or two, look in the 78. Psalm ver. 9, 10. you shall read there, the children of Ephraim being harnessed,
The children of Ephraim being thus armed and carrying bowes, turned back in the day of battle; what ayled thee ô Ephraim that thou wert affraid? what ayled thee ô Ephraim that thou fleddest backward? They kept not the Covenant of God.
The children of Ephraim being thus armed and carrying bows, turned back in the day of battle; what ailed thee o Ephraim that thou Wertenberg afraid? what ailed thee o Ephraim that thou fleddest backward? They kept not the Covenant of God.
There, there's the reason, had they kept the Covenant of God, God would have kept them; but they kept not the Covenant of God, and therefore it was not their Bow nor Harnesse that could keepe them: being armed,
There, there's the reason, had they kept the Covenant of God, God would have kept them; but they kept not the Covenant of God, and Therefore it was not their Bow nor Harness that could keep them: being armed,
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and carrying bowes they turned back in the day of Battle: They kept not the Covenant of God. So Ezek. 17.11. Iehoiakim King of Iudah had made a Covenant with the King of Babylon to be his Tributary, afterwards repents him;
and carrying bows they turned back in the day of Battle: They kept not the Covenant of God. So Ezekiel 17.11. Jehoiakim King of Iudah had made a Covenant with the King of Babylon to be his Tributary, afterwards repents him;
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So Ier. 34. The Princes and people of Iudah had made a Covenant, (ver. 15.) that at the end of seven yeeres they would every man let his brother an Hebrew that had bin sould unto him go free, according to the law of God in that case, Exod. 21.2. Deut. 15.12. yet afterwards they violated this Covenant, and caused their servants whom they had set free, to returne againe to their service:
So Jeremiah 34. The Princes and people of Iudah had made a Covenant, (ver. 15.) that At the end of seven Years they would every man let his brother an Hebrew that had been should unto him go free, according to the law of God in that case, Exod 21.2. Deuteronomy 15.12. yet afterwards they violated this Covenant, and caused their Servants whom they had Set free, to return again to their service:
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To these stories recorded in Sacred writ, I shall adde but one of latter times, the memorable story of the famous battle of Varna, fought Nov. 10. 1444. between Amarath the sixt, Emperour of the Turkes,
To these stories recorded in Sacred writ, I shall add but one of latter times, the memorable story of the famous battle of Varna, fought Nov. 10. 1444. between Amarath the sixt, Emperor of the Turkes,
which Vladislaus having made a solemne League or Covenant of peace, with the Turke, was afterwards perswaded by Iulian the Popes Legate to violate that League,
which Vladislaus having made a solemn League or Covenant of peace, with the Turk, was afterwards persuaded by Iulian the Popes Legate to violate that League,
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when Amurath plucks out of his bosome the writing, wherein the late League was comprehended, and holding it aloft in his hand, with eyes cast up to Heaven, saith thus;
when Amurath plucks out of his bosom the writing, wherein the late League was comprehended, and holding it aloft in his hand, with eyes cast up to Heaven, Says thus;
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I am sure you have not forgotten, for it is not yet a full yeare since you did with your hands lifted up to the most high, even in this place, Sweare a SOLEMNE LEAGUE AND COVENANT, in a most solemne and religious manner. I may say to you,
I am sure you have not forgotten, for it is not yet a full year since you did with your hands lifted up to the most high, even in this place, Swear a SOLEMN LEAGUE AND COVENANT, in a most solemn and religious manner. I may say to you,
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as Ioshua did unto the people, when they had renewed their Covenant with God, Ioshua 24.27. Behold these stones are a witnesse unto you, that you have made a Solemne Covenant with God, as ever people made.
as Ioshua did unto the people, when they had renewed their Covenant with God, Ioshua 24.27. Behold these stones Are a witness unto you, that you have made a Solemn Covenant with God, as ever people made.
and now God seemes to begin to remember it in Iudgement. Me thinkes this stroake of God upon us so neere that time Twelve-moneth, wherein we tooke the Covenant, seemes to speake as if God intended once a yeare to require an account of this Covenant at the hand of England. ô that we could call our selves to account this day.
and now God seems to begin to Remember it in Judgement. Me thinks this stroke of God upon us so near that time Twelvemonth, wherein we took the Covenant, seems to speak as if God intended once a year to require an account of this Covenant At the hand of England. o that we could call our selves to account this day.
In the first, we engage our selves sincerely, really and constantly to endeavour the Reformation of Religion in England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God,
In the First, we engage our selves sincerely, really and constantly to endeavour the Reformation of Religion in England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God,
A blessed and glorious worke, which as it hath the first place in our Covenant, so challengeth and deserveth the first and chiefe in our hearts. But what hath been done in this great work since the Covenant was taken? It is that God and man enquire after:
A blessed and glorious work, which as it hath the First place in our Covenant, so Challengeth and deserveth the First and chief in our hearts. But what hath been done in this great work since the Covenant was taken? It is that God and man inquire After:
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What hath the Assembly done? what hath the Parliament done in the Reformation of Religion? When will some Order be setled for the Worship of God? When will the Government of the Church be established according to the Word of God? I feare, God takes it very grievously, that since we have made a Covenāt for Reformation, we have spent now a year,
What hath the Assembly done? what hath the Parliament done in the Reformation of Religion? When will Some Order be settled for the Worship of God? When will the Government of the Church be established according to the Word of God? I Fear, God Takes it very grievously, that since we have made a Covenant for Reformation, we have spent now a year,
But (I know not by what unhappinesse it is, but) so it is that this last yeare since we all covenanted to endeavour to our utmost (without respect of Persons) to endeavour the extirpation of Heresie and Schisme; Heresie and Schisme have encreased upon us more then ever.
But (I know not by what unhappiness it is, but) so it is that this last year since we all covenanted to endeavour to our utmost (without respect of Persons) to endeavour the extirpation of Heresy and Schism; Heresy and Schism have increased upon us more then ever.
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There are two opinions, which if encouraged, (& they are encouraged, if connived at) will open a door to Turcisme, Iudaisme, Atheisme, Polytheisme, any monster of opinion.
There Are two opinions, which if encouraged, (& they Are encouraged, if connived At) will open a door to Turcisme, Judaism, Atheism, Polytheism, any monster of opinion.
Libertas illa quidlibet credendi (saith Gerhard) nihil aliud est quam libertas errandi, &c. That Liberty of beleeving what men will (or of holding what faith they please) is no other then a Liberty of erring,
Libertas illa quidlibet credendi (Says Gerhard) nihil Aliud est quam Libertas errandi, etc. That Liberty of believing what men will (or of holding what faith they please) is no other then a Liberty of erring,
Nor is any thing almost more destructive to a State or Common-weale. Praecipuum Concordiae vinculum est Religionis similitudo & de cultibus Divinis Consensio.
Nor is any thing almost more destructive to a State or Commonweal. Praecipuum Concordiae vinculum est Religion similitudo & de cultibus Divinis Consensio.
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On the contrary, Diversity of Religion dis-joynts and distracts the minds of men, and is the Seminary of perpetuall hatreds, jealousies, seditions, warres,
On the contrary, Diversity of Religion disjoints and distracts the minds of men, and is the Seminary of perpetual hatreds, jealousies, seditions, wars,
That is, either Religion and the Church is prejudiced by Civill Contentions, or Church controversies and disputes about opinions breake out into cruell warres.
That is, either Religion and the Church is prejudiced by Civil Contentions, or Church controversies and disputes about opinions break out into cruel wars.
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For such is the Power of Religion, that it possesseth the whole man, and if once it degenerate into superstition, doth so enflame mens minds against those of the contrary party,
For such is the Power of Religion, that it Possesses the Whole man, and if once it degenerate into Superstition, does so inflame men's minds against those of the contrary party,
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as they not only hate them, but are even mad against them, &c. And the more we have been sometimes united in Religion and the wayes of God, the greater will the mischiefe be that this Diversity, shall I say,
as they not only hate them, but Are even mad against them, etc. And the more we have been sometime united in Religion and the ways of God, the greater will the mischief be that this Diversity, shall I say,
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For Odia acerbiora & immortalia inter eos existere solent qui in fide & Religione conjunctissimis animis fuere, &c. The bitterest and most immortall hatred is usually betweene those that have sometimes been of the most concordant mindes in Faith and Religion; and afterwards begin to differ:
For Odia acerbiora & immortalia inter eos existere solent qui in fide & Religion conjunctissimis animis fuere, etc. The Bitterest and most immortal hatred is usually between those that have sometime been of the most concordant minds in Faith and Religion; and afterwards begin to differ:
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which if to be connived at, why doth the Apostle Paul reprove the Corinthians for their Schismes so much? and why doth our Lord Jesus commend the Angel of the Church of Ephesus for trying those which said they were Apostles,
which if to be connived At, why does the Apostle Paul reprove the Corinthians for their Schisms so much? and why does our Lord jesus commend the Angel of the Church of Ephesus for trying those which said they were Apostles,
and were not? And why is the Angel of the Church of Thyatira reproved for suffering that woman Jezabel, who called her selfe a Prophetesse, to teach and seduce.
and were not? And why is the Angel of the Church of Thyatira reproved for suffering that woman Jezebel, who called her self a Prophetess, to teach and seduce.
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or Religion seemes good in his owne eyes, farewell Covenant, farewell Reformed Religion, farewell the Peace and Glory of England. If that day once come.
or Religion seems good in his own eyes, farewell Covenant, farewell Reformed Religion, farewell the Peace and Glory of England. If that day once come.
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There is a second dangerous opinion (give me leave in the name not only of all the Ministers of Christ in England, but of all the Ministers that Christ hath in the world to complaine of it, it is this) That there is no Jus Divinum upon the Calling of the Ministry.
There is a second dangerous opinion (give me leave in the name not only of all the Ministers of christ in England, but of all the Ministers that christ hath in the world to complain of it, it is this) That there is no Jus Divinum upon the Calling of the Ministry.
To this purpose there was a Pamphlet lately put forth, bearing the Name of the compassionate Samaritane, that under pretence of pouring Wine and Oyle upon the wounded Anabaptists, (as he fancies them) poures the venome of Dragons and the gall of Aspes not only upon the Assembly (who yet are to no other end an Assembly then that they may be serviceable to God and you in the things of Jesus Christ ) nor onely upon the Ministry of the Church of England, for then I had held my peace at this time;
To this purpose there was a Pamphlet lately put forth, bearing the Name of the compassionate Samaritan, that under pretence of pouring Wine and Oil upon the wounded Anabaptists, (as he fancies them) pours the venom of Dragons and the Gall of Asps not only upon the Assembly (who yet Are to no other end an Assembly then that they may be serviceable to God and you in the things of jesus christ) nor only upon the Ministry of the Church of England, for then I had held my peace At this time;
and would make that Sacred and Tremend Function to be as meere an Imposture, as very a mystery of iniquity, as arrant a juggle as the Papacie it selfe.
and would make that Sacred and Tremend Function to be as mere an Imposture, as very a mystery of iniquity, as arrant a juggle as the Papacy it self.
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I shall not need tell you what Anvill this was forged upon, nor that the Principles of Anabaptisme are as destructive to the Magistracie as they are to the Ministery. All that I say is this, the Lord make you mindfull of your Covenant, and wise and able to apply apt and seasonable Remedies to these growing evils before they be incurable.
I shall not need tell you what Anvil this was forged upon, nor that the Principles of Anabaptism Are as destructive to the Magistracy as they Are to the Ministry. All that I say is this, the Lord make you mindful of your Covenant, and wise and able to apply apt and seasonable Remedies to these growing evils before they be incurable.
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But what hath beene done against? True it is you have made pious Ordinances for the strict Observation of the Lords Day, and dayes of solemne Humiliation.
But what hath been done against? True it is you have made pious Ordinances for the strict Observation of the lords Day, and days of solemn Humiliation.
But for want of a strict course prescribed, for the bringing of such as shall yet dare to profane these dayes to severe and exemplary punishment, not onely in the Countrey, but here in the Citie, and before your eyes, Sabbaths and Fasts are as much contemned as ever.
But for want of a strict course prescribed, for the bringing of such as shall yet Dare to profane these days to severe and exemplary punishment, not only in the Country, but Here in the city, and before your eyes, Sabbaths and Fasts Are as much contemned as ever.
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As also for the stopping of that Rage of all manner of prophannesse that in these loose and arbitrary times breakes in as a floud upon us: and no wonder;
As also for the stopping of that Rage of all manner of profaneness that in these lose and arbitrary times breaks in as a flood upon us: and no wonder;
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Perverse opinions, and perverse manners alwayes walke hand in hand together. O••nibus seculis Doctrinae coelestis corruptionem comitatur pu•••u morum corruptela:
Perverse opinions, and perverse manners always walk hand in hand together. O••nibus seculis Doctrine coelestis corruptionem comitatur pu•••u morum Corruptela:
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We live in a strange age for licentiousnesse of opinion, and as strange for licentiousnesse of living; There was a thing done not many dayes since, not farre from this place, I think the like was hardly ever done before in England, or in the Christian world, I meane that scandalous abominable — I know not what to call it, I doubt not but you know what I meane;
We live in a strange age for licentiousness of opinion, and as strange for licentiousness of living; There was a thing done not many days since, not Far from this place, I think the like was hardly ever done before in England, or in the Christian world, I mean that scandalous abominable — I know not what to call it, I doubt not but you know what I mean;
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such a scorne to the whole Nobility, Gentry, and Parliament of England, as both your owne Honour and Gods call upon you to shew your just indignation against it:
such a scorn to the Whole Nobilt, Gentry, and Parliament of England, as both your own Honour and God's call upon you to show your just Indignation against it:
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But whether it be right in the sight of God, that his and the Kingdomes Enemies, when God hath shut them up in your hand, should not onely have their Lives and their Ease, but their lusts, their sinnes indulged them,
But whither it be right in the sighed of God, that his and the Kingdoms Enemies, when God hath shut them up in your hand, should not only have their Lives and their Ease, but their Lustiest, their Sins indulged them,
Some possiby are ready to say to you, as that poore smith in Thuring did to the Landt-grave of that Country (who was more mild then was for his peoples good) Duresce, Duresce, ô infoelix Landtgravie, &c. I know there ought to be in those, into whose hands God hath put the sword, a contemperature of Severity and clemency. The sword of Iustice must be fourbished with the Oyle of Mercy; yet there are cases in which severity ought to cast the scale.
some possiby Are ready to say to you, as that poor smith in Thuringia did to the Landt-grave of that Country (who was more mild then was for his peoples good) Duresce, Duresce, o infoelix Landtgravie, etc. I know there ought to be in those, into whose hands God hath put the sword, a contemperature of Severity and clemency. The sword of justice must be fourbished with the Oil of Mercy; yet there Are cases in which severity ought to cast the scale.
I know not what to thinke of that saying of Tully: Si clementes esse voluerimus, nunquam •••erunt Bella civilia: yet there is a great deale of reason in that which one speakes in confirmation of it, Paena Lenior majorem peccandi occasionem suggerit &c. a slight punishment doth but tempt men to wickednesse,
I know not what to think of that saying of Tully: Si clementes esse voluerimus, Never •••erunt Bella Civil: yet there is a great deal of reason in that which one speaks in confirmation of it, Paena Lenior majorem Peccandi occasionem suggerit etc. a slight punishment does but tempt men to wickedness,
We have all Covenanted for our selves, and all that are under our power, both in Publike & in Private, in all duties we owe to God and man, to amend our Lives,
We have all Covenanted for our selves, and all that Are under our power, both in Public & in Private, in all duties we owe to God and man, to amend our Lives,
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all our families would have bin as so many Churches: England would by this time have been the Holy Island: we had not now been fasting, and weeping, and mourning, but rejoycing, and singing, & praising. But, I beseech you Beloved, tell me, is there that Evidence of Personall and Family Reformation, that such a Covenant as this did seeme to promise? Look upon the Families of Lords, Gentlemen, Citizens, where is such a Reformation as this Covenant binds us to? Me thinks in all these particulars, It is too too evident that we have transgressed our Covenant.
all our families would have been as so many Churches: England would by this time have been the Holy Island: we had not now been fasting, and weeping, and mourning, but rejoicing, and singing, & praising. But, I beseech you beloved, tell me, is there that Evidence of Personal and Family Reformation, that such a Covenant as this did seem to promise? Look upon the Families of lords, Gentlemen, Citizens, where is such a Reformation as this Covenant binds us to? Me thinks in all these particulars, It is too too evident that we have transgressed our Covenant.
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A Day of shouting, & a Day of weeping. A Day of joy, and a Day of trembling. A Day of joy and shouting, to see Parliament, Ministers, People, so willingly offer to joyne themselves in Covenant to the Lord;
A Day of shouting, & a Day of weeping. A Day of joy, and a Day of trembling. A Day of joy and shouting, to see Parliament, Ministers, People, so willingly offer to join themselves in Covenant to the Lord;
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O what should our Weeping, and Trembling be before the Lord this Day. O let every one of us take up a Lamentation and cry with Ezra: O my God, I am ashamed,
O what should our Weeping, and Trembling be before the Lord this Day. Oh let every one of us take up a Lamentation and cry with Ezra: Oh my God, I am ashamed,
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O let us be humbled for our Covenant breaches past, and if we would not have God go on to break and blast our Armies, let us not only renew our Covenants (which is a part of the worke of this day) but let us be mindfull of and faithfull to our Covenants;
Oh let us be humbled for our Covenant Breaches past, and if we would not have God go on to break and blast our Armies, let us not only renew our Covenants (which is a part of the work of this day) but let us be mindful of and faithful to our Covenants;
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The Lord tels Joshua plainly in the 12. verse of this Chap. Neither will I be with you any more, till you have destroyed the accursed thing frō among you.
The Lord tells joshua plainly in the 12. verse of this Chap. Neither will I be with you any more, till you have destroyed the accursed thing from among you.
Our English expression, Get thee up, sounds more harsh then either the Originall or other Translations, NONLATINALPHABET: Illud quid hoc tis prostratus jaces infaciem tuan? non est objurgantis, au• precandi Ritum illum reprehendentis: quo ritu Christus ipse usus est: sed jamdudum se paratum esse significantis ad opitulandum. Ma•us ad locum. Non est ignorantis, aut inquirentis, aut arguentis vox ista, sed insinuantis, quod nō sufficit supplicare, sed alio opus esse Remedio. Cajetan. ad locum. q. d. Surge: Noli te diutius affligere; Scio quid velis, faciam { que } ut scias quid facto sit opus ad cladem, à tuis acceptam resarciendam. Ego enim cor tuum contritum, & humiliatum, despicere nequeo, sed benignè aspicerè à meâ pietate quasi cogor. C. à Lapide ad locum.
Our English expression, Get thee up, sounds more harsh then either the Original or other Translations,: Illud quid hoc this Prostratus jaces infaciem tuan? non est objurgantis, au• precandi Ritum Ilum reprehendentis: quo ritu Christus ipse usus est: sed jamdudum se Paratum esse significantis ad opitulandum. Ma•us ad locum. Non est ignorantis, Or inquirentis, Or arguentis vox ista, sed insinuantis, quod nō sufficit supplicare, sed Alio opus esse Remedio. Cajetan. ad locum. q. worser. Surge: Noli te diutius affligere; Scio quid velis, faciam { que } ut scias quid facto sit opus ad cladem, à tuis acceptam resarciendam. Ego enim cor tuum contritum, & humiliatum, despicere nequeo, sed benign aspicerè à meâ Piate quasi Cogor. C. à Lapide ad locum.
Pramaereris magnitudine obtenebratus senior cecidit de sell iuxta Januā & contriū est dorsācius. Chrysos. Inquiri po est utrū Nuntius de captivitate Arcae fuit adaequata Causa mort• Eli. ita ut ill• audito repeni• in••riit, & postea cecidi•, & cervices freg•ri•, an potius, &c. •rior modus mihi non videtur imprebabilis Mendoza ad locum. ••d•lile est ipsum sic voluisse mori. Ma••. Non crepta vita, 〈 ◊ 〉 mori ei videtur. Cicero.
Pramaereris Magnitude obtenebratus senior cecidit de fell Next Januā & contriū est dorsācius. Chrysos. Inquiri po est utrū Nuntius de Captivity Arcae fuit adaequata Causa mort• Eli. ita ut ill• Audito repeni• in••riit, & postea cecidi•, & cervices freg•ri•, an potius, etc. •rior modus mihi non videtur imprebabilis Mendoza ad locum. ••d•lile est ipsum sic Voluisse Mori. Ma••. Non crepta vita, 〈 ◊ 〉 Mori ei videtur. Cicero.
Inops Senatus auxilii humani ad Deos populum & vota convertit, lussi cum conjugibus ac liberis supplicatum ire pacem { que } exposcere ••cûm: omnia delubra imp•ent, Stratae passim Matres crinib• Templa verrentes veniam irarum coelestium exposcunt. Liv. lib. 3.
Inops Senatus Auxilii Humani ad Gods Populum & vota Convertit, lussi cum conjugibus ac Liberis supplicatum ire pacem { que } exposcere ••cûm: omnia Delubra imp•ent, Stratae passim Matres crinib• Templa verrentes veniam irarum Coelestial exposcunt. Liv. lib. 3.
Haec Thesis Israel deliquit sic quasi per gradus amplificatur graviter deliquit Israel, nam quod nuper jusserānō observarant, fecerūt enim nonnullas reliquas res quas perdidisse oportuit, & quod gravius est non reliquat modo fecerunt, sed sibi usurparint, tum quod majus est flagitiū surtine usurparunt ad haec mēdaciis insuper •allere conati sunt. Deni { que } quod malorū est extremū obsirmarunt animū rebus subtractis in suum suppellectilem relatis. Mas. in loc.
Haec Thesis Israel deliquit sic quasi per gradus amplificatur Graviter deliquit Israel, nam quod nuper jusserānō observarant, fecerunt enim nonnullas reliquas Rest quas perdidisse Opportune, & quod Gravius est non reliquat modo fecerunt, sed sibi usurparint, tum quod Majus est flagitiū surtine usurparunt ad haec mēdaciis insuper •allere conati sunt. Deni { que } quod malorū est extremū obsirmarunt animū rebus subtractis in suum suppellectilem relatis. Mas. in loc.
Vo•ula NONLATINALPHABET etiam quae sapi•s hoc loco iteratur, auxeses continuas significat, ut Hebraeis quo { que } videtur. Masius. ad loc. Exaggerat causam quae poterat levis videri. Pellicanus. Cri•. en exaggerat particula NONLATINALPHABET quae toties repetitur. Calv.
Vo•ula etiam Quae sapi•s hoc loco iteratur, auxeses continuas significat, ut Hebraeis quo { que } videtur. Masius. ad loc. Exaggerat Causam Quae poterat levis videri. Pellicanus. Cri•. en exaggerat Particula Quae Twice repetitur. Calvin
