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A SERMON before the House of LORDS on the last Monethly Fast-day. EZRA 9.6, 7, 8. VER. 6. And I said, O my God, I am ashamed, and blush (or, I am confounded and ashamed) to lift up my face (or, my eyes) unto thee, my God:
A SERMON before the House of LORDS on the last Monthly Fast-day. EZRA 9.6, 7, 8. VER. 6. And I said, Oh my God, I am ashamed, and blush (or, I am confounded and ashamed) to lift up my face (or, my eyes) unto thee, my God:
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for our iniquities are increased over our head, and our trespasse is grown up unto the heavens.
for our iniquities Are increased over our head, and our trespass is grown up unto the heavens.
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V. 7. Since (or, from) the dayes of our fathers have we been in a great trespasse even unto this day:V. 7. Since (or, from) the days of our Father's have we been in a great trespass even unto this day:
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And for our iniquities have we, our Kings, and our Priests been delivered into the hands of the Kings of the lands, to the sword, to captivity,
And for our iniquities have we, our Kings, and our Priests been Delivered into the hands of the Kings of the Lands, to the sword, to captivity,
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and to the spotle, and to confusion of face, as it is (or, appeareth) this day.
and to the spotle, and to confusion of face, as it is (or, appears) this day.
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V. 8. And now for a little space (or, a moment) grace hath been shewed from the Lord our God, to leave us (or, in causing) a remnant to escape;V. 8. And now for a little Molle (or, a moment) grace hath been showed from the Lord our God, to leave us (or, in causing) a remnant to escape;
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and to give (or, in giving us) a nail in his holy place, that our God may lighten our eyes,
and to give (or, in giving us) a nail in his holy place, that our God may lighten our eyes,
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and give us a little reviving in our bondage (or, servitude.) THis is a gloomy day of publick humiliation;
and give us a little reviving in our bondage (or, servitude.) THis is a gloomy day of public humiliation;
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and the argument of this Chapter (on a branch whereof my lot is now fallen) is drooping, and heavines. and the argument of this Chapter (on a branch whereof my lot is now fallen) is drooping, and heaviness.
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The people indeed, we find trembling (in the next Chapter) for the immoderate raine; The people indeed, we find trembling (in the next Chapter) for the immoderate rain;
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for it seems the clouds then dispensed their treasures too fast, as now they do: But a dunghilly worldling can howl on his bed under a losse or crosse: for it seems the Clouds then dispensed their treasures too fast, as now they do: But a dunghilly worldling can howl on his Bed under a loss or cross:
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But our Ezra mourns more for the blacknesse, then the burning of the coale of sin.
But our Ezra mourns more for the blackness, then the burning of the coal of since.
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A formalist may sometime feel a legall fit, a pang of sorrow for his owne sins:
A formalist may sometime feel a Legal fit, a pang of sorrow for his own Sins:
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but Ezra laments the mis-carriages of others;
but Ezra laments the miscarriages of Others;
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the people of Israel, the Priests, the Levits, the Princes and Rulers, who were all imbarqued in that delinquency that he deplores.
the people of Israel, the Priests, the Levits, the Princes and Rulers, who were all embarked in that delinquency that he deplores.
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Ezra's humiliation began within, but ended not there:Ezra's humiliation began within, but ended not there:
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His sorrow-prest heart finds a vent in all the solemn dress, & equipage that grief uses to assume, and put on;
His sorrow-pressed heart finds a vent in all the solemn dress, & equipage that grief uses to assume, and put on;
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laceration of garments, plucking the hair from his head, and beard, pensively sitting down with silence, stupefaction, astonishment until the evening.
laceration of garments, plucking the hair from his head, and beard, pensively sitting down with silence, stupefaction, astonishment until the evening.
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And lest his passion shold be interpreted an immasculating, sullen stupidity, & amazed dulnesse, rather then an active repentance, (which ought to be a fruit-bearing-tree,
And lest his passion should be interpreted an immasculating, sullen stupidity, & amazed dulness, rather then an active Repentance, (which ought to be a fruit-bearing-tree,
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& not a dead log) he raises and rowses himselfe, and betakes himselfe to his knees,
& not a dead log) he raises and rouses himself, and betakes himself to his knees,
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and spreads out his hands heavenward (the usuall visible demonstrations of the height of devotion) and offers the fruit of his lips, powring out his soul, clothing his sad apprehensions withaery,
and spreads out his hands heavenward (the usual visible demonstrations of the height of devotion) and offers the fruit of his lips, Pouring out his soul, clothing his sad apprehensions withaery,
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but solid and melting expressions, breathing forth his complaints to him who onely could relieve him, in a prayer that here is memorized and conveyd to posterity, distilling from his own pen.
but solid and melting expressions, breathing forth his complaints to him who only could relieve him, in a prayer that Here is memorized and conveyed to posterity, distilling from his own pen.
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It is recorded of him, that hee was a prompt Scribe: His tongue was as the pen of a ready writer when he commenc'd,
It is recorded of him, that he was a prompt Scribe: His tongue was as the pen of a ready writer when he commenced,
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and presented this suit at the throne of grace;
and presented this suit At the throne of grace;
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and his pen is as a tongue to report it to succeeding generations as an exemplary modell,
and his pen is as a tongue to report it to succeeding generations as an exemplary model,
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or platform to steer us in putting up our petitions on semblable emergent occasions.
or platform to steer us in putting up our petitions on semblable emergent occasions.
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And I said, O my God, &c. And thus is the Text allied to the Context.And I said, Oh my God, etc. And thus is the Text allied to the Context.
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If you now please (Right Honourable, and the rest beloved in our Saviour) to see how the words that lie afore us shine with their own native, without borrowed lustre, They are considerable under the notion of a prayer;
If you now please (Right Honourable, and the rest Beloved in our Saviour) to see how the words that lie afore us shine with their own native, without borrowed lustre, They Are considerable under the notion of a prayer;
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an ordinance, that if duly managed, can open and shut heaven, binde and loosen the hands of the Omnipotent, blast designes, countermine mines, command, countermand men, tie up divels, throw Rome into Tiber:
an Ordinance, that if duly managed, can open and shut heaven, bind and loosen the hands of the Omnipotent, blast designs, countermine mines, command, countermand men, tie up Devils, throw Room into Tiber:
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a duty that sanctifies fasting, as fasting quickens and imps the wings of it.
a duty that Sanctifies fasting, as fasting quickens and imps the wings of it.
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In which prayer the Petitioner draws himself and his people with a black coale, ver. 6.7. but limns his God with orient colours, ver. 8. vilifying, nullifying man;
In which prayer the Petitioner draws himself and his people with a black coal, ver. 6.7. but limns his God with orient colours, ver. 8. vilifying, nullifying man;
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or if any diminutive can be added below abasement it self: but magnifying God. 1. Hee decries himself and Israel, discovering his sorrow by the impression of his shame,
or if any diminutive can be added below abasement it self: but magnifying God. 1. He decries himself and Israel, discovering his sorrow by the impression of his shame,
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and the expression of their Nationall misery. 1. The impression of his shame, ver. 6. O my God, I am confounded, &c. 2. The expression of his and Israels misery, in a self-arraignment, and a self-condemnation.
and the expression of their National misery. 1. The impression of his shame, ver. 6. Oh my God, I am confounded, etc. 2. The expression of his and Israel's misery, in a self-arraignment, and a self-condemnation.
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1. His self-arraignment appears in drawing up a large indictment made up of an ingenuous confession, and an heightning aggravation.
1. His self-arraignment appears in drawing up a large indictment made up of an ingenuous Confessi, and an heightening aggravation.
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1. A confession of their sin under the varied and reiterated language of iniquities, and trespasses; emphaticall and comprehensive titles.
1. A Confessi of their since under the varied and reiterated language of iniquities, and Trespasses; emphatical and comprehensive titles.
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2. The aggravation of those transgressions, By 1. The dimensions of them; height and depth. The continued quantity, the magnitude, great, greatned. The discrete quantity, or multitude; increast, multiplied. 2. The customary inveteratenesse;
2. The aggravation of those transgressions, By 1. The dimensions of them; height and depth. The continued quantity, the magnitude, great, greatened. The discrete quantity, or multitude; increased, multiplied. 2. The customary inveterateness;
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From the daies of our fathers to this day. 3. The Epidemicalnesse, and spreading universality;From the days of our Father's to this day. 3. The Epidemicalnesse, and spreading universality;
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the guilt of Kings and Priests is mentioned here, ver. 7. And if we cast our eyes back to the first,
the guilt of Kings and Priests is mentioned Here, ver. 7. And if we cast our eyes back to the First,
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and second verses, we shall find Levits, People and Rulers all put into this bill of attainder.
and second Verses, we shall find Levits, People and Rulers all put into this bill of attainder.
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Yet he contents not himself with this self-arraignment;
Yet he contents not himself with this self-arraignment;
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but erects a Tribunall within his own brest, and thence he passes an impartial judgement on himself,
but erects a Tribunal within his own breast, and thence he passes an impartial judgement on himself,
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and the rest involved and engulft in this blame: For our iniquities have wee been delivered up. Delivered;
and the rest involved and engulfed in this blame: For our iniquities have we been Delivered up. Delivered;
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To whom? To what? 1. To whom? To men; and one man is naturally a wolfe to another;
To whom? To what? 1. To whom? To men; and one man is naturally a wolf to Another;
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and those men potent, Kings; and those many; and they ethnicks, heathenish, the Kings of the nations.
and those men potent, Kings; and those many; and they Ethnics, Heathenish, the Kings of the Nations.
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2. To what delivered? To sword, to captivity, to spoil, to confusion of face; and that not imminent, but incumbent; not feared, but felt; all too apparent;
2. To what Delivered? To sword, to captivity, to spoil, to confusion of face; and that not imminent, but incumbent; not feared, but felt; all too apparent;
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As it is (or appears ) this day. So different translations have it.As it is (or appears) this day. So different Translations have it.
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2. Having thus deprest man, he exalts God in his most magnetick, attractive, amiable attribute, Grace; amplified by the fruit growing on that root;
2. Having thus depressed man, he exalts God in his most magnetic, Attractive, amiable attribute, Grace; amplified by the fruit growing on that root;
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rescue, preservation; causing a remnant to escape: And settlement; giving us a nail in his holy place. rescue, preservation; causing a remnant to escape: And settlement; giving us a nail in his holy place.
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And these favours receiving their grace and glosse from those comfortable ends that God level'd at;
And these favours receiving their grace and gloss from those comfortable ends that God leveled At;
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the lightning their eyes, and reviving their hearts in their servitude. the lightning their eyes, and reviving their hearts in their servitude.
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This is the Anatomie, these the lineaments of the Text. Which by this time you may perceive, corresponds and may aptly entitle it self to the times, and the time;
This is the Anatomy, these the lineaments of the Text. Which by this time you may perceive, corresponds and may aptly entitle it self to the times, and the time;
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to this day, and audience, being composed of Rulers, and people; the parties mentioned in this Chapter.
to this day, and audience, being composed of Rulers, and people; the parties mentioned in this Chapter.
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May the Text prove as profitable, as it is seasonable. Here is a large Vintage; I cannot stand to pluck every grape;
May the Text prove as profitable, as it is seasonable. Here is a large Vintage; I cannot stand to pluck every grape;
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I must present them to you by clusters:
I must present them to you by clusters:
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and (like our Geographers) set down a line for a River, and a spot for a whole Country;
and (like our Geographers) Set down a line for a River, and a spot for a Whole Country;
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here being such an ocean, a continent of matter under my hands.
Here being such an Ocean, a continent of matter under my hands.
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1. I take my rise from Ezra 's decrying, and vilifying himself, and Israel: and therein from the impression of his shame;
1. I take my rise from Ezra is decrying, and vilifying himself, and Israel: and therein from the impression of his shame;
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And I said, O my God, I am ashamed, Shame. And I said, Oh my God, I am ashamed, Shame.
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and blush (or as other Translations render it, I am confounded, and ashamed ) to lift up mine eyes to thee, my God. and blush (or as other Translations render it, I am confounded, and ashamed) to lift up mine eyes to thee, my God.
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Both are agreeable to the Originall, that uses two words, importing shame, blushing, confusion of face, or eyes, the seat of shame.
Both Are agreeable to the Original, that uses two words, importing shame, blushing, confusion of face, or eyes, the seat of shame.
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Shame is sometimes a vice, sometimes a punishment, sometimes a vertue:
Shame is sometime a vice, sometime a punishment, sometime a virtue:
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A vice, as Tacitus writes of Domitians blushing, it was a shame, whereby hee fortified himself against shame.
A vice, as Tacitus writes of Domitians blushing, it was a shame, whereby he fortified himself against shame.
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As Seneca saith of Sylla, He was never more to be dreaded, then when he blusht. Sometimes shame is a punishment;
As Senecca Says of Sylla, He was never more to be dreaded, then when he blushed. Sometime shame is a punishment;
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as at the end of the seventh verse. But here in Ezra it is a vertue;
as At the end of the seventh verse. But Here in Ezra it is a virtue;
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a shame whereof he needed not be ashamed.
a shame whereof he needed not be ashamed.
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Shame hath its sourse within, caused either by self-consciousnesse, when a guilty soul sweats with reflecting on it self:
Shame hath its source within, caused either by self-consciousnesse, when a guilty soul sweats with reflecting on it self:
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Or, from a piercing apprehension of others unworthinesse, which was Ezra 's motive in the Text;
Or, from a piercing apprehension of Others unworthiness, which was Ezra is motive in the Text;
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he was ashamed, because Israel was not ashamed of their mungrill matches. This shame was not his accuser, but compurgatour:
he was ashamed, Because Israel was not ashamed of their mongrel Matches. This shame was not his accuser, but Compurgator:
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He enters a caveat against them by the colouring of his cheek.
He enters a caveat against them by the colouring of his cheek.
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The badge of shame or modesty is blushing, the trans-fusion of a vermilion thorow the face:
The badge of shame or modesty is blushing, the trans-fusion of a vermilion thorough the face:
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which sally of the blood into the cheeks we call the colour of vertue. Though it be oft an infirmity;
which sally of the blood into the cheeks we call the colour of virtue. Though it be oft an infirmity;
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yet oftner an index of ingenuity, as thistles speak the ground fertil that bears them.
yet oftener an index of ingenuity, as thistles speak the ground fertile that bears them.
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Confusion (which in some Translations is inserted here) is the meridian, zenith, verticall point of shame, it can mount no higher; Confusion (which in Some Translations is inserted Here) is the meridian, Zenith, vertical point of shame, it can mount no higher;
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As shame tied up the peoples tongues when they were argued of halting between two opinions, they answered not a word; and Joshuah 's tongue when Israel was foil'd at Ai, What shall I say? this is that confusion here spoken of; and this possesses Ezra too:
As shame tied up the peoples tongues when they were argued of halting between two opinions, they answered not a word; and Joshua is tongue when Israel was foiled At Ai, What shall I say? this is that confusion Here spoken of; and this Possesses Ezra too:
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O my God, (saith hee) I am confounded, at a stand, filled with astonishment, that Israel should so degenerate and degrade themselves.Oh my God, (Says he) I am confounded, At a stand, filled with astonishment, that Israel should so degenerate and degrade themselves.
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So planet-strook he was, that hee could not, durst not lift up his eyes.
So planet-strook he was, that he could not, durst not lift up his eyes.
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His looks were demisse, his eyes staked to the ground, as the Publicans, that would not lift up so much as his eyes to heaven.
His looks were demisse, his eyes staked to the ground, as the Publicans, that would not lift up so much as his eyes to heaven.
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And yet this shame of Ezra delivers him not over to despondency, or despair; for twice for failing in a breath hee bespeaks God his;
And yet this shame of Ezra delivers him not over to despondency, or despair; for twice for failing in a breath he bespeaks God his;
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O my God, O my God. Gen. 3.8, 10. Adams shame drove him from God; Ezra 's drives him to God:Oh my God, Oh my God. Gen. 3.8, 10. Adams shame drove him from God; Ezra is drives him to God:
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it fastens his hold, so that hee applies God the closer to him, O my God.
it fastens his hold, so that he Applies God the closer to him, Oh my God.
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Which president commends this note to us; the pearl, the point lies above ground, That They that are at ods with sin because it is sin, 1. Observation.
Which president commends this note to us; the pearl, the point lies above ground, That They that Are At ods with since Because it is since, 1. Observation.
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will blush even at other mens sins.
will blush even At other men's Sins.
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Ezra shared not in this particular crime, that thus fils his heart with grief, and his face with shame.Ezra shared not in this particular crime, that thus fills his heart with grief, and his face with shame.
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As in the Prophesie, the silver Moon is said to be confounded, and the spotlesse Sun to be ashamed.
As in the Prophesy, the silver Moon is said to be confounded, and the spotless Sun to be ashamed.
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And stars of the cleerest beam, and first magnitude in the Church of God have been,
And Stars of the Clearest beam, and First magnitude in the Church of God have been,
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and ought to be thus modest.
and ought to be thus modest.
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Your mother (saith God) shall be sorely confounded, shee that bare you shall be ashamed. Your mother (Says God) shall be sorely confounded, she that bore you shall be ashamed.
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Christians apostacy is said to put Christ to open shame.
Christians apostasy is said to put christ to open shame.
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Were he on earth, or now receptive of this passion, the sins of men would put him to it.
Were he on earth, or now receptive of this passion, the Sins of men would put him to it.
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But meer men have more reason to blush for men:
But mere men have more reason to blush for men:
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Whether because sin is so shamefull in its own nature, so that the Scripture makes it enter the lists of comparison with the most sordid things that earth can shew. Whither Because since is so shameful in its own nature, so that the Scripture makes it enter the lists of comparison with the most sordid things that earth can show.
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Or, whether to acquit themselves from the guilt of other mens sins, which we make our own by not being affected with them.
Or, whither to acquit themselves from the guilt of other men's Sins, which we make our own by not being affected with them.
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Or, whether from others aberrations we are prompted to review our own naturall leprous deformity, which we derived from our parents loins,
Or, whither from Others aberrations we Are prompted to review our own natural leprous deformity, which we derived from our Parents loins,
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and unhappily improved and exprest, till God recall'd us to himself. Or, wee are minded, that the seeds of the most prodigious sins are in us;
and unhappily improved and expressed, till God Recalled us to himself. Or, we Are minded, that the seeds of the most prodigious Sins Are in us;
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though grace restrain or mortifie them: Else a Simon Peter might prove a Simon Magus; a Saint a Divell;
though grace restrain or mortify them: Else a Simon Peter might prove a Simon Magus; a Saint a devil;
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every one of us a Saul, a Balaam, a Judas, a witch, a traitour to our Saviour.
every one of us a Saul, a balaam, a Judas, a witch, a traitor to our Saviour.
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These recoyling thoughts draw the colour into our cheeks.
These recoiling thoughts draw the colour into our cheeks.
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Or, whether by command, counsell, connivence, or any other way, wee have been accessary to others falls;
Or, whither by command, counsel, connivance, or any other Way, we have been accessary to Others falls;
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since in religion all accessaries are principals. Or, whether it be that we consider, that the sacred name of God is blasphemed,
since in Religion all accessaries Are principals. Or, whither it be that we Consider, that the sacred name of God is blasphemed,
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and the reputation of religion blasted by black mouthes, as if it were but an empty, barren, ineffectuall speculation,
and the reputation of Religion blasted by black mouths, as if it were but an empty, barren, ineffectual speculation,
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for the deviations of the professors thereof:
for the deviations of the professors thereof:
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which probably stirr'd Ezra in my Text: (such a scandall is not to be expiated with tears of blood.) As the Duke of Urbins Painter being blamed for limning S. Peter and S. Paul high coloured,
which probably stirred Ezra in my Text: (such a scandal is not to be expiated with tears of blood.) As the Duke of Urbins Painter being blamed for limning S. Peter and S. Paul high coloured,
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since fasting, mortification, labours, and watchings had discoloured and paled their cheeks, wittily and tartly replyed, That those Apostles were wan indeed while they lived,
since fasting, mortification, labours, and watchings had discoloured and paled their cheeks, wittily and tartly replied, That those Apostles were wan indeed while they lived,
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but they now blush to see those that pretend themselves to be their successors, to succeed them no otherwise then as a disease doth health, or night day.
but they now blush to see those that pretend themselves to be their Successors, to succeed them no otherwise then as a disease does health, or night day.
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All these Reasons justifie this blushing we speak of.
All these Reasons justify this blushing we speak of.
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But oh, How many degrees distant from this temper of Ezra 's are those, who are so far from a modest resentment of others sins, that they never ch•nge colour when they are convicted of their own!
But o, How many Degrees distant from this temper of Ezra is Are those, who Are so Far from a modest resentment of Others Sins, that they never ch•nge colour when they Are convicted of their own!
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That can tear Gods sacred Name, dismember his Son between their teethes, out-face the Sun, Magistrate, Minister in swinish drunkennesse, goatish lust, savage oppressions,
That can tear God's sacred Name, dismember his Son between their teethes, outface the Sun, Magistrate, Minister in swinish Drunkenness, goatish lust, savage oppressions,
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and what not, that would infect the air but to name? And yet are frontlesse:
and what not, that would infect the air but to name? And yet Are frontless:
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Like the contriver of the golden Legend;
Like the contriver of the golden Legend;
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on whom a Papist could passe this verdict, That hee had a leaden heart, and a brazen face.
on whom a Papist could pass this verdict, That he had a leaden heart, and a brazen face.
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We read of a brew of brasse; of a whores forehead; of faces harder then rock; we have whole quarries of them;
We read of a brew of brass; of a whores forehead; of faces harder then rock; we have Whole quarries of them;
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those impudent wretches died not without issue.
those impudent wretches died not without issue.
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Among all stations and ranks of persons that expostulation is not impertinent, Were they ashamed, when they had committed abominations? Jer. 8.12.
Among all stations and ranks of Persons that expostulation is not impertinent, Were they ashamed, when they had committed abominations? Jer. 8.12.
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Nay, they were not ashamed, neither could they blush. Nay, they were not ashamed, neither could they blush.
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Nay, wee are fallen on an age, into which those monsters have transmitted by a kind of transmigration, their spirits, contemporaries to S. Austine, of whom he thus complains, Though nothing be blamable but sin, I,
Nay, we Are fallen on an age, into which those monsters have transmitted by a kind of transmigration, their spirits, contemporaries to S. Augustine, of whom he thus complains, Though nothing be blamable but since, I,
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lest I should be blamed, was fain to be more sinfull;
lest I should be blamed, was fain to be more sinful;
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& I belied my self, that I was guilty of what I never committed, lest the more innocent I was, the more despicable I might appear. & I belied my self, that I was guilty of what I never committed, lest the more innocent I was, the more despicable I might appear.
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We are ashamed not to be shamelesse: At least, ashamed of what wee should count our crown, religion, profession.
We Are ashamed not to be shameless: At least, ashamed of what we should count our crown, Religion, profession.
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We are ashamed of our glory, and glory in our shame, as heirs to those prostitutes that extorted tears from S. Pauls eyes but to name.
We Are ashamed of our glory, and glory in our shame, as Heirs to those prostitutes that extorted tears from S. Paul's eyes but to name.
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Wee have swarms of those that will with triumph, trumpet forth how many they have plundred, opprest, ground to powder, ruin'd by their power;
we have swarms of those that will with triumph, trumpet forth how many they have plundered, oppressed, ground to powder, ruined by their power;
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having no better plea then that of the wolfe to the lamb, Thou hast a better cause, but I have better teeth:
having no better plea then that of the wolf to the lamb, Thou hast a better cause, but I have better teeth:
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boasting how many unwary onus they have over-reacht by flight of brain;
boasting how many unwary onus they have overreached by flight of brain;
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with that hell-bred Proverb in their mouthes, Plain dealing is a jewell, but he that useth it shall die a beggar (and yet it is a wonder, there should be so many beggars,
with that hellbred Proverb in their mouths, Plain dealing is a jewel, but he that uses it shall die a beggar (and yet it is a wonder, there should be so many beggars,
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and so few plain dealing men):
and so few plain dealing men):
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Bragging how many pliant souls, laden with sin, led a way captive by lust, they have insnared, and subdued by their blandishments.
Bragging how many pliant Souls, laden with since, led a Way captive by lust, they have Ensnared, and subdued by their blandishments.
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Which impudence is to let out sin to use, to wind it up to the highest peg;
Which impudence is to let out since to use, to wind it up to the highest peg;
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and it is a link of the chain of sin fastned next to the gates of hell.
and it is a link of the chain of since fastened next to the gates of hell.
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And it is as irrationall, as if a felon should boast of his fetters, a dog of his vomit,
And it is as irrational, as if a felon should boast of his fetters, a dog of his vomit,
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an infected person of his plague-sore, or a possest demoniack of his divell.
an infected person of his Plague-sore, or a possessed demoniac of his Devil.
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Deer Christians, if there be any shadow of ingenuity in us, I trust we shall rather take part with Ezra in the Text, blushing for others sins,
Deer Christians, if there be any shadow of ingenuity in us, I trust we shall rather take part with Ezra in the Text, blushing for Others Sins,
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then thus insolently proclaim our own (like Sodom). 1. Let us not be ashamed of owning God:
then thus insolently proclaim our own (like Sodom). 1. Let us not be ashamed of owning God:
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I am not ashamed of the Gospel of Christ (saith Paul). Nay, he points to his chain, that hee bore for Christs cause, I am not ashamed of the Gospel of christ (Says Paul). Nay, he points to his chain, that he boar for Christ cause,
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as children point where they are fine. The Celtes in Damascene thought it a disgrace to withdraw themselves from a falling wall:
as children point where they Are fine. The Celtes in Damascene Thought it a disgrace to withdraw themselves from a falling wall:
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Let us be ashamed to flinch from God, though all the world should disclaim him.
Let us be ashamed to flinch from God, though all the world should disclaim him.
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Our Lord and Master will at the last day be ashamed of them that are now ashamed of him, Mar. 8.38.
Our Lord and Master will At the last day be ashamed of them that Are now ashamed of him, Mar. 8.38.
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Let us not blush in a good cause, where justice, or mercy challenges our reliefe, though justice, or mercy should passe for a crime among men.
Let us not blush in a good cause, where Justice, or mercy challenges our relief, though Justice, or mercy should pass for a crime among men.
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Let us blush rather for dishonourable, dishonest, scurrilous, subdolous, unworthy words, and actions: Then shals remember thy wayes, Ezek. 16.61.
Let us blush rather for dishonourable, dishonest, scurrilous, subdolous, unworthy words, and actions: Then shals Remember thy ways, Ezekiel 16.61.
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and be ashamed, saith God to Israel. What is past cannot be recall'd; wee cannot be innocent, wee may be penitent: and be ashamed, Says God to Israel. What is passed cannot be Recalled; we cannot be innocent, we may be penitent:
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though wee cannot offer the spotlesse lamb of blamelesnesse; we may the turtles of penitency, our two eyes fill'd with shame and sorrow.
though we cannot offer the spotless lamb of blamelesnesse; we may the Turtle of Penitency, our two eyes filled with shame and sorrow.
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We are ashamed of bodily defects, of a summetry, disproportion of parts, whereof wee are not guilty;
We Are ashamed of bodily defects, of a summetry, disproportion of parts, whereof we Are not guilty;
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wee are guilty of our spirituall deformity.
we Are guilty of our spiritual deformity.
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As God argues to Moses about his sister Miriam; If her father had spit in her face, should shee not have been ashamed seven dayes? and now shee is a leper, let her be shut out seven dayes. As God argues to Moses about his sister Miriam; If her father had spit in her face, should she not have been ashamed seven days? and now she is a leper, let her be shut out seven days.
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So it holds by rules of equivalence; if wee be ashamed of what wee are meerly passive in from our heavenly Father;
So it holds by rules of equivalence; if we be ashamed of what we Are merely passive in from our heavenly Father;
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why not much more for our sin, wherein wee have been culpably active? Even Nature (saith Tertullian ) hath cast a shamefastnesse on all sinfull evill.
why not much more for our since, wherein we have been culpably active? Even Nature (Says Tertullian) hath cast a shamefastness on all sinful evil.
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Malefactors delight to sculk, refuse to appear. They that are drunk, are drunk in the night: Malefactors delight to skulk, refuse to appear. They that Are drunk, Are drunk in the night:
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it was so in S. Pauls time, 1 Thess. 5.7. They tremble, and blush when apprehended; deny, when accused;
it was so in S. Paul's time, 1 Thess 5.7. They tremble, and blush when apprehended; deny, when accused;
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when tortured, they seldome, or hardly confesse; condemn'd, they bemoan themselves; and impute all, either to the malevolent aspect of conjunction of Starres;
when tortured, they seldom, or hardly confess; condemned, they bemoan themselves; and impute all, either to the malevolent aspect of conjunction of Stars;
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or to the unresistablenesse of fate; they will not have guilt lie at their door, because it is guilt, and opprobrious.
or to the unresistablenesse of fate; they will not have guilt lie At their door, Because it is guilt, and opprobrious.
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Let but nature work, it will prompt us to this modesty. But grace, I hope, will be more expressive on us.
Let but nature work, it will prompt us to this modesty. But grace, I hope, will be more expressive on us.
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I have seen Ephraim (saith God) smiting on his thigh; I have heard his moaning: and acknowledging himself ashamed.I have seen Ephraim (Says God) smiting on his thigh; I have herd his moaning: and acknowledging himself ashamed.
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It was melody in Gods ears, that confession;
It was melody in God's ears, that Confessi;
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and that smiting a lovely prospect in his eye, as appeares by Gods melting, passionate language about him in the next verse.
and that smiting a lovely prospect in his eye, as appears by God's melting, passionate language about him in the next verse.
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Ephraim is my deer son, my pleasant child, I remember him still; my bowels are troubled for him; Ephraim is my deer son, my pleasant child, I Remember him still; my bowels Are troubled for him;
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I will surely have mercy on him. I will surely have mercy on him.
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And when the soule-wounded Publican durst not look up to heaven, heaven looked down to him;
And when the Soul-wounded Publican durst not look up to heaven, heaven looked down to him;
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he declined his own eyes, and inclined Gods. In a word:
he declined his own eyes, and inclined God's In a word:
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It were a strange thing (saith Austin ) if in our faces there should be such a distance between our forehead and tongue, that shame should not suppresse and stifle a bold tongue. If Diodorus the Logician fell down dead for shame, that he could not resolve an Argument propounded to him:
It were a strange thing (Says Austin) if in our faces there should be such a distance between our forehead and tongue, that shame should not suppress and stifle a bold tongue. If Diodorus the Logician fell down dead for shame, that he could not resolve an Argument propounded to him:
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me-thinks if we were truly apprehensive of the multitude and horridnesse of our sins;
methinks if we were truly apprehensive of the multitude and horridness of our Sins;
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and the venome naturally inter woven with our soules, and our unkind abuse of so gracious a God;
and the venom naturally inter woven with our Souls, and our unkind abuse of so gracious a God;
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we should blush even to death; and be ready to creep into the grave, or hell it self:
we should blush even to death; and be ready to creep into the grave, or hell it self:
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we having too much cause to take Ezra 's words out of his mouth, and to appropriate them to our selves.
we having too much cause to take Ezra is words out of his Mouth, and to Appropriate them to our selves.
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For our iniquities are increast over our head, &c. I am fallen from the impression of his shame, to the expression of his and Israels misery (set downe also as the ground of his shame) And that first in his self arraignment and inditement filed against himself and Israel.For our iniquities Are increased over our head, etc. I am fallen from the impression of his shame, to the expression of his and Israel's misery (Set down also as the ground of his shame) And that First in his self arraignment and indictment filed against himself and Israel.
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In which bill, his ingenuous confession comes first to hand; displaying their sins under the varied termes of iniquities and trespasses. In which bill, his ingenuous Confessi comes First to hand; displaying their Sins under the varied terms of iniquities and Trespasses.
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Iniquity in our English Idiome sounds injustice, inequality.
Iniquity in our English Idiom sounds injustice, inequality.
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Indeed what is more unjust then sin? especially the sin of those within the bosome of the Church:
Indeed what is more unjust then since? especially the since of those within the bosom of the Church:
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who are favor'd and ennobled with so many mercies and priviledges? Are not my waies equall? and are not your waies unequall? As God expostulates with his people.
who Are favoured and ennobled with so many Mercies and privileges? are not my ways equal? and Are not your ways unequal? As God expostulates with his people.
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Trespasses is the other title Ezra gives their sins: which imports breaking bounds, and due limits, and invading anothers right.
Trespasses is the other title Ezra gives their Sins: which imports breaking bounds, and due Limits, and invading another's right.
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Another peece of the character of sin: It leaps all hedges and ditches, breaks through all fences of relations or duties;
another piece of the character of since: It leaps all hedges and ditches, breaks through all fences of relations or duties;
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and spares nor God, nor man. But the Hebrew words run higher.
and spares nor God, nor man. But the Hebrew words run higher.
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The rootes whence they are borrowed, imply crookednesse, perversenesse, ignominious basenesse to be exploded and hist at;
The roots whence they Are borrowed, imply crookedness, perverseness, ignominious baseness to be exploded and hist At;
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as the meanly versed in that tongue know. The Jewes were a crooked and perverse generation;
as the meanly versed in that tongue know. The Jews were a crooked and perverse generation;
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as Steven stigmatizes them with it; offending against the cleerest Revelation, and most remarkeable dispensations of Divine providence.
as Steven stigmatizes them with it; offending against the Clearest Revelation, and most remarkable dispensations of Divine providence.
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Truth is, all sin is crookednesse, it being a deflection from a streight Rule: But there is more crookednesse and perversenesse in some sins and sinners, then in others.
Truth is, all since is crookedness, it being a deflection from a straight Rule: But there is more crookedness and perverseness in Some Sins and Sinners, then in Others.
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For perversenesse, we are generally like Children, that because they cannot have what they will, throw away what they have, slight what they may have:
For perverseness, we Are generally like Children, that Because they cannot have what they will, throw away what they have, slight what they may have:
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And will endure a world of hardship and redoubled blowes, rather then bend a knee, or give a word.
And will endure a world of hardship and redoubled blows, rather then bend a knee, or give a word.
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There is a steely obstinacy, a twisted contrariety in our Nature.
There is a steely obstinacy, a twisted contrariety in our Nature.
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Abrahams children turned to stones, to thwart John Baptist that speaks of stones turn'd to children. Abrahams children turned to stones, to thwart John Baptist that speaks of stones turned to children.
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And for crookednesse, we so affect winding Meanders, and turning Labyrinths in our waies, that it may be said to us,
And for crookedness, we so affect winding Meanders, and turning Labyrinths in our ways, that it may be said to us,
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as it was in the apologue to the Serpent; that having his deaths wound, stretched out himself streight. You should have lived so;
as it was in the apologue to the Serpent; that having his death's wound, stretched out himself straight. You should have lived so;
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you have lead a crooked life, and now you would die right and streight, and go strait to Heaven, like Baliam in his wish.
you have led a crooked life, and now you would die right and straight, and go strait to Heaven, like Baliam in his wish.
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But as the Tree falls, so it lies; if Death leave it crooked, such will Judgement find it.
But as the Tree falls, so it lies; if Death leave it crooked, such will Judgement find it.
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But I spend but a word on words; and the variation of them; here Ezra goes on to aggravate Israels sinnes.
But I spend but a word on words; and the variation of them; Here Ezra Goes on to aggravate Israel's Sins.
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From the dimensions of them first characteriz'd in four or five expressions. 1. Great; There is their continued quantity, their magnitude. 2. Increast, • Multiplyed; There is their discrete quantity, their multitude. 3. Over our heads. 4. Up to Heaven: There is their extension, as afore their intension.
From the dimensions of them First characterized in four or five expressions. 1. Great; There is their continued quantity, their magnitude. 2. Increased, • Multiplied; There is their discrete quantity, their multitude. 3. Over our Heads. 4. Up to Heaven: There is their extension, as afore their intention.
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And all these are of distinct consideration: for that may be great that multiplies not; and that may grow, which yet amounts not above our heads;
And all these Are of distinct consideration: for that may be great that multiplies not; and that may grow, which yet amounts not above our Heads;
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and that may get above our heads, that yet ascends not to Heaven. Their sins were all this.
and that may get above our Heads, that yet ascends not to Heaven. Their Sins were all this.
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1. Great; Whether we eye that individual, particular sin, whence Ezra took the hint of his Lamentation;
1. Great; Whither we eye that Individu, particular since, whence Ezra took the hint of his Lamentation;
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the people of God matching with Idolatrous wives, which stole and ravisht Solomons heart from his God:
the people of God matching with Idolatrous wives, which stole and ravished Solomons heart from his God:
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so stupifying and infatuating him, that, like a Bowle, he began to slugge toward the end of the Alley, neer his death, wracking even in the sight of the Haven. so stupefying and infatuating him, that, like a Bowl, he began to slug towards the end of the Alley, near his death, wracking even in the sighed of the Haven.
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A sin which Paul calls unequall yoaking, importing as great an asustatous inconsistency, as between light and darknesse, righteousnesse and unrighteousnesse, Christ and Belial. A since which Paul calls unequal yoking, importing as great an asustatous inconsistency, as between Light and darkness, righteousness and unrighteousness, christ and Belial.
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Or whether we contemplate their sin in generall, it was great. All sin is great, being an offence of a great, an infinite God.
Or whither we contemplate their since in general, it was great. All since is great, being an offence of a great, an infinite God.
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But yet sins are of different magnitudes. It is a Stoicall fancy that they are equall.
But yet Sins Are of different magnitudes. It is a Stoical fancy that they Are equal.
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Nay, the same fins are greater or smaller in severall persons.
Nay, the same fins Are greater or smaller in several Persons.
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If S. Peter had had S. Paul 's malice, and S. Paul had had S. Peter 's knowledge they had both committed the sin against the holy Ghost.
If S. Peter had had S. Paul is malice, and S. Paul had had S. Peter is knowledge they had both committed the since against the holy Ghost.
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I shall but touch upon the ingredients that make up a great sin: because I have far to go, and not much time to spend.
I shall but touch upon the ingredients that make up a great since: Because I have Far to go, and not much time to spend.
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Sins are accounted great in Gods Geometry, that are committed against cleer light: so haynous they are, that in comparison Christ accounts other sins none.
Sins Are accounted great in God's Geometry, that Are committed against clear Light: so heinous they Are, that in comparison christ accounts other Sins none.
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A servant may unwarily rush on his master in the dark; but to tread on his foot, and to look him i'th' face, is insufferable. Great knowledge greatens sins:
A servant may unwarily rush on his master in the dark; but to tread on his foot, and to look him In the face, is insufferable. Great knowledge greatens Sins:
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for knowledge is like the Unicornes horne, that doth well in a wise and good mans hand,
for knowledge is like the Unicorns horn, that does well in a wise and good men hand,
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but ill on a beasts head. Sins also against eminent mercies are great:
but ill on a beasts head. Sins also against eminent Mercies Are great:
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God had rather his mercy should be unknown then slighted (saith Augustine ) Do you requite God thus ye foolish people? faith Moses, Deut. 32.6. To requite good for good is but humane;
God had rather his mercy should be unknown then slighted (Says Augustine) Do you requite God thus you foolish people? faith Moses, Deuteronomy 32.6. To requite good for good is but humane;
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in requite evill for evill is carnall; to requite good for evill is God-like; but to requite evill for good is diabolicall.
in requite evil for evil is carnal; to requite good for evil is Godlike; but to requite evil for good is diabolical.
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And sins masked with a coverture of holinesse; as Israels were. And they are thence denominated an hypocritical Nation in one place.
And Sins masked with a coverture of holiness; as Israel's were. And they Are thence denominated an hypocritical nation in one place.
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Such sins are of a scarlet dye. There is no sin to that of under a pretext of Religion;
Such Sins Are of a scarlet die. There is no since to that of under a pretext of Religion;
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as David said of Goliah 's sword wrapt up in the linnen Ephod, there is none to that. Hypocrisie we call double iniquity; as David said of Goliath is sword wrapped up in the linen Ephod, there is none to that. Hypocrisy we call double iniquity;
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and therefore the punishment of the Hypocrite in hell is made the exemplar of the torment of the greatest sinners:
and Therefore the punishment of the Hypocrite in hell is made the exemplar of the torment of the greatest Sinners:
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they shall have their portion with hypocrites. they shall have their portion with Hypocrites.
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We had need to sollicite God then, that though this Jebusite sin will continue in our coasts, our breasts; We had need to solicit God then, that though this Jebusite since will continue in our coasts, our breasts;
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that yet he would guard us from sins, that lay waste the Conscience:
that yet he would guard us from Sins, that lay waste the Conscience:
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Keep thy servant (prayes David ) from presumptuous sins, so shall I be innocent from the great transgression. Keep thy servant (prays David) from presumptuous Sins, so shall I be innocent from the great Transgression.
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It is now a great commendation to a man, if it may be said of him (as Tacitus speaks) that he is without crying vices, though not within vertue;
It is now a great commendation to a man, if it may be said of him (as Tacitus speaks) that he is without crying vices, though not within virtue;
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and he that doth the least mischief, is a Saint. But I cannot insist. The second expression is, that sins were not onely great, but did still greaten;
and he that does the least mischief, is a Saint. But I cannot insist. The second expression is, that Sins were not only great, but did still greaten;
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they were increast and multiplyed, both in magnitude and multitude: as it is charged on them, that they revolted more and more. First for the continued quantity;
they were increased and multiplied, both in magnitude and multitude: as it is charged on them, that they revolted more and more. First for the continued quantity;
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Sin will greaten, and wax, and grow; like drops to a torrent, a slip to a wood, a spark to a flame: The measure fils a pace. since will greaten, and wax, and grow; like drops to a torrent, a slip to a wood, a spark to a flame: The measure fills a pace.
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Wee read of the fulnesse of the Amorites sins. In good wee are as conscionable as children;
we read of the fullness of the amorites Sins. In good we Are as conscionable as children;
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wee care not how little we have for our money; we give God gold hard weight;
we care not how little we have for our money; we give God gold hard weight;
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a little religion on a knives point serves our turns; but wee never set a period to the bulk of sin.
a little Religion on a knives point serves our turns; but we never Set a Period to the bulk of since.
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Lust (saith S. James ) having conceived, brings forth sin, and so proceeds to finishing. Lust (Says S. James) having conceived, brings forth since, and so proceeds to finishing.
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Sin hath its conception, that's delight; and the formation, that's designe; and the birth, that's the acting; and custome is the education of this brat;
since hath its conception, that's delight; and the formation, that's Design; and the birth, that's the acting; and custom is the education of this brat;
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then follows a reprobate sense; and the next step is Hell. None declines to the worst at first, but gradually step by step;
then follows a Reprobate sense; and the next step is Hell. None declines to the worst At First, but gradually step by step;
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As Mariners setting sayle, first lose sight of the shore, then of the houses, then of the steeples; then of mountains, and land. As Mariners setting sail, First loose sighed of the shore, then of the houses, then of the steeples; then of Mountains, and land.
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And as those that are waylaid by a consumption, first lose vigour, and then stomack, and then colour.
And as those that Are waylaid by a consumption, First loose vigour, and then stomach, and then colour.
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Then the discrete quantity must not be omitted: Our iniquities are increast and multiplyed, So the Hebrew gives it: multiplyed even above Arithmetick;
Then the discrete quantity must not be omitted: Our iniquities Are increased and multiplied, So the Hebrew gives it: multiplied even above Arithmetic;
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as sparks out of the Ovens mouth.
as sparks out of the Ovens Mouth.
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Sins you see never go alone, but like the waves of the Sea, the end of the one is the beginning of another.
Sins you see never go alone, but like the waves of the Sea, the end of the one is the beginning of Another.
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David is a sad in tance, he drew iniquity with cart-ropes, as Esay phrases it. First he is idle; David is a sad in tance, he drew iniquity with Cart-ropes, as Isaiah phrases it. First he is idle;
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then he lusts after anothers wife, then he sends for her, then violates her chaftity; when Uriah had but one Lamb in his bosome, and he had too many already:
then he Lustiest After another's wife, then he sends for her, then violates her chaftity; when Uriah had but one Lamb in his bosom, and he had too many already:
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then he makes her Husband drunk, then plots his death, making the man contributuary to his own death by bearing the letters to Joab, and drawes Joab also within the compasse of the guilt.
then he makes her Husband drunk, then plots his death, making the man contributuary to his own death by bearing the letters to Joab, and draws Joab also within the compass of the guilt.
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What need have we to attend that caution, Take heed ye be not hardned by the deceitfullnesse of sin? We know where we begin and set out in a sin;
What need have we to attend that caution, Take heed you be not hardened by the deceitfullnesse of since? We know where we begin and Set out in a since;
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but we know not where we shall end and take up.
but we know not where we shall end and take up.
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As no man can say he will let in so many pale•ulls of the Sea and no more.
As no man can say he will let in so many pale•ulls of the Sea and no more.
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Many set up the trade of sweating with common interlocutory oathes, as 〈 ◊ 〉, and troth;
Many Set up the trade of sweating with Common interlocutory Oaths, as 〈 ◊ 〉, and troth;
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many began theeving with pins and pence;
many began thieving with pins and pence;
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many drunkennesse with one 〈 ◊ 〉 more then enough, many last with a glance of the eye,
many Drunkenness with one 〈 ◊ 〉 more then enough, many last with a glance of the eye,
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and never dream• they should ever be prostituted to those prodigious extremities they after find themselves almost irrecoverably ingulfed in.
and never dream• they should ever be prostituted to those prodigious extremities they After find themselves almost irrecoverably ingulfed in.
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As when Pompey could not prevail with a City to billet his Army with them, he yet perswaded them to admit of a few weak maimed Souldiers,
As when Pompey could not prevail with a city to billet his Army with them, he yet persuaded them to admit of a few weak maimed Soldiers,
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but those recovered their strength, and opened the gates to the whole Army.
but those recovered their strength, and opened the gates to the Whole Army.
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The divel courts us onely to lodge a sin of infirmity, or two, and they gathering strength, and sinews, subdue us.
The Devil Courts us only to lodge a since of infirmity, or two, and they gathering strength, and sinews, subdue us.
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It will be our wisdom to nip sin in the bloom, the bud, the first overture and suggestion;
It will be our Wisdom to nip since in the bloom, the bud, the First overture and suggestion;
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to kill this Cockatrice i' th' egge.
to kill this Cockatrice in the egg.
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For if we go with sin one mile, it will compell us to go with it twaine:
For if we go with since one mile, it will compel us to go with it twaine:
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It will swell like the cloud Eliab saw, from the bignesse of a mans hand to such an expansion, that it will cover the sky:
It will swell like the cloud Eliab saw, from the bigness of a men hand to such an expansion, that it will cover the sky:
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like the waters of the Sanctuary, that may at first •each, to the ankles, but in tract of time increase over our heads.
like the waters of the Sanctuary, that may At First •each, to the ankles, but in tract of time increase over our Heads.
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3. Which is the third expression, I'll but name it. Sin will mount above our heads, if it be suffer'd to take its course:
3. Which is the third expression, I'll but name it. since will mount above our Heads, if it be suffered to take its course:
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Above our heads so as to usurpe, and tyrannize over us, to depresse us, to render us contemptible,
Above our Heads so as to usurp, and tyrannise over us, to depress us, to render us contemptible,
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and to lay our honour in the dust••.
and to lay our honour in the dust••.
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So over our heads, as to keep us down, so that we cannot look after our God.
So over our Heads, as to keep us down, so that we cannot look After our God.
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So above our heads, as to dull our braines, benight our understandings, and insatuates us. God calls Israel a sottish people.
So above our Heads, as to dull our brains, benight our understandings, and insatuates us. God calls Israel a sottish people.
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So above our heads as to drown us in perdition; as the Apostle speaks, If God step not in.
So above our Heads as to drown us in perdition; as the Apostle speaks, If God step not in.
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Is it not better to keep it down, then that sin should keep us under hatches,
Is it not better to keep it down, then that since should keep us under Hates,
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or our heads under water? Oh let us by faithfull approaches to our Christ, drown our sins in the red sea of his blood;
or our Heads under water? O let us by faithful Approaches to our christ, drown our Sins in the read sea of his blood;
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and in the waters of repentance, break the heads of these Dragons.
and in the waters of Repentance, break the Heads of these Dragons.
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Implore God for assistance, that sin may not get heart-high in our affection, or head-high in our thoughts and fancy,
Implore God for assistance, that since may not get heart-high in our affection, or head-high in our thoughts and fancy,
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and much lesse gain such a supremacy as to climb over our heads. 4. A fourth expression remains, Our trespasse is grown up to the Heaven: Unto, not into the heavens.
and much less gain such a supremacy as to climb over our Heads. 4. A fourth expression remains, Our trespass is grown up to the Heaven: Unto, not into the heavens.
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Sin was bred there in the Angels, but cast downe thence, and shall never find the way back thither.
since was bred there in the Angels, but cast down thence, and shall never find the Way back thither.
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No unclean thing shall enter there. No unclean thing shall enter there.
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If it could, it would darken the Sun, put out the Moon, soale up the Constellations:
If it could, it would darken the Sun, put out the Moon, Soale up the Constellations:
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But unto the heavens sin is so daring bold to fly, whether to intercept the passage of our Prayers thither,
But unto the heavens since is so daring bold to fly, whither to intercept the passage of our Prayers thither,
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or to stop the influence and the light of heaven from descending hither: or to knock at heaven gate to sollicite for vengeance upon us.
or to stop the influence and the Light of heaven from descending hither: or to knock At heaven gate to solicit for vengeance upon us.
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The sin of Sodom we read had a cry; and Abel 's blood a cry: And Ninevehs sin came up afore God.
The since of Sodom we read had a cry; and Abel is blood a cry: And Ninevehs since Come up afore God.
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And our sins oft out-voice our prayers.
And our Sins oft outvoice our Prayers.
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We have no remedy but to send our faith and prayers afore them to heaven to prepossesse our Saviour, that he may be our Master of requests, our Advocate, Mediator, Intercessor, a s•reene between Gods scorching wrath, and us.
We have no remedy but to send our faith and Prayers afore them to heaven to prepossess our Saviour, that he may be our Master of requests, our Advocate, Mediator, Intercessor, a s•reene between God's scorching wrath, and us.
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That he may plead for us both with words and wounds, for his blood speaks better things then the blood of Abel; The one calls for vindictive Justice;
That he may plead for us both with words and wounds, for his blood speaks better things then the blood of Abel; The one calls for vindictive justice;
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the other for pardoning mercy, and obtains it; yea even for overgrown sins. 2. Which inveteratenes of sin is a second aggravation of Israels iniquity;
the other for pardoning mercy, and obtains it; yea even for overgrown Sins. 2. Which inveteratenes of since is a second aggravation of Israel's iniquity;
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From the daies of our fathers have we been in a greet trespasse unto this day. From the days of our Father's have we been in a greet trespass unto this day.
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Sin is of a cleaving adhering nature. It seises us betimes. since is of a cleaving adhering nature. It seizes us betimes.
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O Lord, when was I ever innocent (asketh Austin ) And it will not leave us;
O Lord, when was I ever innocent (asks Austin) And it will not leave us;
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if we welcom, and bed and board it.
if we welcome, and Bed and board it.
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It hangs fast on (saith Paul ) It clings as swarthy blacknes to the Aethiope, or spots to the Leopard. It hangs fast on (Says Paul) It clings as swarthy blackness to the Ethiopian, or spots to the Leopard.
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As the leprosie to the house, that sometimes could not be scraped off; but the stones must be changed: nay sometimes the house demolish'd.
As the leprosy to the house, that sometime could not be scraped off; but the stones must be changed: nay sometime the house demolished.
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Sin, like the Ivy on the wall, will not wholy be extirpated, till these earthen walls of ours be pluckt down by death. Not sope, nitre;
since, like the Ivy on the wall, will not wholly be extirpated, till these earthen walls of ours be plucked down by death. Not soap, nitre;
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no nor fire and brim frone can wash off sin. It will not sound a retreat:
no nor fire and brim frone can wash off since. It will not found a retreat:
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Nay, when the body declines, sin gathers strength like the weary Oxe, that takes the firmer footing.
Nay, when the body declines, since gathers strength like the weary Ox, that Takes the firmer footing.
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Messaline was wearied, but never satisfied with her basenesse.Messaline was wearied, but never satisfied with her baseness.
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And thats the reason that the paine of hell are eternall, because we would sin eternally, would God lengthen out our lives here to eternity.
And thats the reason that the pain of hell Are Eternal, Because we would sin eternally, would God lengthen out our lives Here to eternity.
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Oh let us importune our God to cut the thread of our wickednes, that we may not spin it out to such a length.
O let us importune our God to Cut the thread of our wickedness, that we may not spin it out to such a length.
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Let us bet•••• break off this match, and sue out a divorce between us, and our darling sins:
Let us bet•••• break off this match, and sue out a divorce between us, and our darling Sins:
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That God may never have occasion to say of us, as of Israel ▪ Jer. 22.21. This hath been thy 〈 ◊ 〉 from thy Youth.
That God may never have occasion to say of us, as of Israel ▪ Jer. 22.21. This hath been thy 〈 ◊ 〉 from thy Youth.
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Break off thy sins, saith Daniel •o Nebuchadnezzar, cut this Gordian knot. Break off thy Sins, Says daniel •o Nebuchadnezzar, Cut this Gordian knot.
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It is not yet too late the door of grace is still open, There is hope in Israel concerning this; as it follows.
It is not yet too late the door of grace is still open, There is hope in Israel Concerning this; as it follows.
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Nay David hath no better 〈 ◊ 〉 for obtaining mercy then the greatnes of his 〈 ◊ 〉 Lord be mercifull to my iniquity, for it is great.
Nay David hath no better 〈 ◊ 〉 for obtaining mercy then the greatness of his 〈 ◊ 〉 Lord be merciful to my iniquity, for it is great.
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The greater our sins are, the greater need we have of mercy.
The greater our Sins Are, the greater need we have of mercy.
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No man flies his Counsel because 〈 ◊ 〉 cause is great and intricate, but plies him the more:
No man flies his Counsel Because 〈 ◊ 〉 cause is great and intricate, but plies him the more:
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The more dangerous diseases are, the more Physicians are sought to. Some offenders are like Jairus his daughter, newly dead, by consent to some unjustifiable act;
The more dangerous diseases Are, the more Physicians Are sought to. some offenders Are like Jairus his daughter, newly dead, by consent to Some unjustifiable act;
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Others, like he Widdows son of Naim, carrying out to burial, by acting unworthy things.
Others, like he Widows son of Nain, carrying out to burial, by acting unworthy things.
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Others, like Lazarus foure daies dead in the grave, stinking, and putrifying by living in sinne, with the stone of custome rouled upon them. Let none of these despair;
Others, like Lazarus foure days dead in the grave, stinking, and Putrifying by living in sin, with the stone of custom rolled upon them. Let none of these despair;
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Christ can raise all these, as he did those. Deferre not Reformation on this ground: mane is Gods Adverbe, but the divels Verbe;
christ can raise all these, as he did those. Defer not Reformation on this ground: mane is God's Adverb, but the Devils Verb;
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God saith early, he faith tarry:
God Says early, he faith tarry:
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But though thou hast drawn out the line of sin to an undue length, 〈 ◊ 〉 not away thy confidence.
But though thou hast drawn out the line of since to an undue length, 〈 ◊ 〉 not away thy confidence.
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Christ is good at an old sore, all cures are alike to him.
christ is good At an old soar, all cures Are alike to him.
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Go to him by the paces of faith in the words of Ambrose; Oh that thou wouldst be pleased to approch my monument, where my soule is inclosed;
Go to him by the paces of faith in the words of Ambrose; O that thou Wouldst be pleased to approach my monument, where my soul is enclosed;
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wouldst thou but weep over me, as thou didst over La••rus, I should live.
Wouldst thou but weep over me, as thou didst over La••rus, I should live.
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That voice that commands thee to come forth, must enable thee, as him, to arise and walk his wayes.
That voice that commands thee to come forth, must enable thee, as him, to arise and walk his ways.
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3. But Ezra calls us away to consider another aggravation of Israels sin: It was epidemicall, spreading universall, tainting all of all sorts;
3. But Ezra calls us away to Consider Another aggravation of Israel's since: It was epidemical, spreading universal, tainting all of all sorts;
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hee includes himself, Wee; mentions here Kings, and Priestrs; but in the beginning of the Chapter, Prophets, People, and Rulers. He doth not frigi•lly assert, they are s••ers;
he includes himself, we; mentions Here Kings, and Priestrs; but in the beginning of the Chapter, prophets, People, and Rulers. He does not frigi•lly assert, they Are s••ers;
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they would all uninforced have yeelded that: they would all unenforced have yielded that:
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but hee takes the boldnesse to lay the particularity of their offence, the height, greatnesse, multiplicity of sins at every one of their doors. He that speake promiscuously, Observation.
but he Takes the boldness to lay the particularity of their offence, the height, greatness, Multiplicity of Sins At every one of their doors. He that speak promiscuously, Observation.
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and indistinctly to all, speak to none. and indistinctly to all, speak to none.
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Reproofs and threats are oft in Scripture stiled burdens, and yet truly a burden is easily born away with a common shoulder.
Reproofs and Treats Are oft in Scripture styled burdens, and yet truly a burden is Easily born away with a Common shoulder.
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But when wee lay the axe to the root of the tree, and make our addresses from the Pulpit,
But when we lay the axe to the root of the tree, and make our Addresses from the Pulpit,
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or otherwise, to speciall ranks of persons, and particularize their sinnes;
or otherwise, to special ranks of Persons, and particularise their Sins;
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when Nathan comes up close to David, with Thou art the man; this touches to the quick:
when Nathan comes up close to David, with Thou art the man; this touches to the quick:
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And though a David may take it acceptably at our hands, yet most will kick and fling.
And though a David may take it acceptably At our hands, yet most will kick and fling.
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Luther said knowingly, To preach is nothing else but to derive peoples fury on our heads; to stirre a wasps nest; Luther said knowingly, To preach is nothing Else but to derive peoples fury on our Heads; to stir a wasps nest;
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to pull an old house upon us. How impatient were Stevens hearers, Act. 7.34? And Pauls Act 22.22.? And in those glasses we may see our own temper.
to pull an old house upon us. How impatient were Stevens hearers, Act. 7.34? And Paul's Act 22.22.? And in those glasses we may see our own temper.
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But what though? Wee must not betray our own souls, nor yours by our silence.
But what though? we must not betray our own Souls, nor yours by our silence.
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If you could take order that the biting texts of Scripture had an expurgatory. Index passed on them from heaven;
If you could take order that the biting texts of Scripture had an expurgatory. Index passed on them from heaven;
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wee poor spirited men are too prone to desire to sleep in a whole akin.
we poor spirited men Are too prove to desire to sleep in a Whole akin.
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But if wee blot out these passages, wee shall be blotted out of the book of life. But if we blot out these passages, we shall be blotted out of the book of life.
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And while they are standing here, a Minister may be dam•d for his base silence. You will pardon us. Man may threaten prison; but God threatens hell.
And while they Are standing Here, a Minister may be dam•d for his base silence. You will pardon us. Man may threaten prison; but God threatens hell.
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And truly a cock may have leave to wake a lion:
And truly a cock may have leave to wake a Lion:
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It is pity great men should be let goe quietly to hell more then the meaner. Ezra, here leads the way:
It is pity great men should be let go quietly to hell more then the meaner. Ezra, Here leads the Way:
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He swallowe not his words, as if he had gone too far already in his inditement,
He swallow not his words, as if he had gone too Far already in his indictment,
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but undauntedly goes on from an accusation to a condemnation of all Israel, Rulers, and ruled; high, and low; supreme, and subordinate;
but undauntedly Goes on from an accusation to a condemnation of all Israel, Rulers, and ruled; high, and low; supreme, and subordinate;
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Rulers, Priests, and People as accessary to their own misery. For our iniquities have we, our Kings, and our Priests been delivered. Rulers, Priests, and People as accessary to their own misery. For our iniquities have we, our Kings, and our Priests been Delivered.
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2. Observe, That self-accusation, Self-condemnation. Observation. and self-condemnation are two symptomes of a repentance that need not be vepented of.
2. Observe, That self-accusation, Self-condemnation. Observation. and self-condemnation Are two symptoms of a Repentance that need not be vepented of.
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They are marks ever to be found on cordiall self-abasers; as wee may collect from their language in Scripture, and elsewhere:
They Are marks ever to be found on cordial self-abasers; as we may collect from their language in Scripture, and elsewhere:
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Abram cries, I am but dust and asbes that speak to thee. Dust minds us of mortality, ashes of fire;Abram cries, I am but dust and asbes that speak to thee. Dust minds us of mortality, Ashes of fire;
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as if he had deserved one and t'other. Jacob; Gen. 32.10. Psal. 73. I am lesse then the least of all thy mercies. David;
as if he had deserved one and tother. Jacob; Gen. 32.10. Psalm 73. I am less then the least of all thy Mercies. David;
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So brutish was I, even as a beast before thee. John Baptist; I am not worthy to unloose his shee. The Centurion;So brutish was I, even as a beast before thee. John Baptist; I am not worthy to unloose his she. The Centurion;
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I am unworthy thou shouldst come under my roof. S. Peter; Depart from me, O Lord, I am a sinfull man. I am unworthy thou Shouldst come under my roof. S. Peter; Depart from me, Oh Lord, I am a sinful man.
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St. Paul; The least of Saints, the greatest of sinners. B• Hooper in our Martyrology; Lord, I am hell, then art heaven:
Saint Paul; The least of Saints, the greatest of Sinners. B• Hooper in our Martyrology; Lord, I am hell, then art heaven:
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I a sink of sinne, thou a fount of grace. Bradford; I am 〈 ◊ 〉 deafe as a stone as dumb as a nail;
I a sink of sin, thou a fount of grace. Bradford; I am 〈 ◊ 〉 deaf as a stone as dumb as a nail;
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an hardhearted, a painted hypocrite, as hee subscribes some of his Epistles: and Ezra here; for hee still involves himselfe.an hardhearted, a painted hypocrite, as he subscribes Some of his Epistles: and Ezra Here; for he still involves himself.
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Let us write after these Copies. Every man hath a County Palatinate within his bosome; and may arraign and judge himself:
Let us write After these Copies. Every man hath a County Palatinate within his bosom; and may arraign and judge himself:
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and it is our security so to do: If wee judged our selves, wee should not be judged.
and it is our security so to do: If we judged our selves, we should not be judged.
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He shall hereby sa•e God a labour: Let 〈 ◊ 〉 spare this man, for hee spares 〈 ◊ 〉 himself; as Aug. personating God, sayes.
He shall hereby sa•e God a labour: Let 〈 ◊ 〉 spare this man, for he spares 〈 ◊ 〉 himself; as Aug. personating God, Says.
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Hee that justifies himself fights with God hand to hand, and is like to be 〈 … 〉 He that lies down at Gods feet, reaches him his hand to lift him up again.
He that Justifies himself fights with God hand to hand, and is like to be 〈 … 〉 He that lies down At God's feet, reaches him his hand to lift him up again.
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Hee that humbleth himself shall be exalted. But wee must look a little neerer to these words; He that Humbleth himself shall be exalted. But we must look a little nearer to these words;
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For our iniquities have we been delivered. There is a deliverance from evill, and to evill;For our iniquities have we been Delivered. There is a deliverance from evil, and to evil;
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the later is before us now: It is a delivery, a tradition, and resignation of us over to misery.
the later is before us now: It is a delivery, a tradition, and resignation of us over to misery.
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And the whole nation were passive in it:
And the Whole Nation were passive in it:
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In this pronoun (wee) are concluded all beside the Kings and Priests here specified.
In this pronoun (we) Are concluded all beside the Kings and Priests Here specified.
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Each sort had peculiar sins for which they smarted; and all for all:
Each sort had peculiar Sins for which they smarted; and all for all:
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From the crown of the head to the seale of the foot there is us sound part, as Esay complains. From the crown of the head to the seal of the foot there is us found part, as Isaiah complains.
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Sometimes a Nations sicknesse begins at the head, the Rulers: as the Shunamites child complain'd of his head.
Sometime a nations sickness begins At the head, the Rulers: as the Shunamites child complained of his head.
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Sometimes at the feet, the inferiours; as Asa 's disease was in his feet.
Sometime At the feet, the inferiors; as Asa is disease was in his feet.
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Sometimes the upper and lower parts of the body politique mutually contribute to each others ruine;
Sometime the upper and lower parts of the body politic mutually contribute to each Others ruin;
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as wee read, that the sins of the people moved God to suffer Satan to tempt David to number the people;
as we read, that the Sins of the people moved God to suffer Satan to tempt David to number the people;
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and then Davids sin determined in a plague on his people by passion; on himself by compassion and sympathy: and then Davids sin determined in a plague on his people by passion; on himself by compassion and Sympathy:
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as the ice begets the water, and the water the ice:
as the ice begets the water, and the water the ice:
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As in the naturall body the stomack sends up vapours to the head, and the head sends down 〈 ◊ 〉 and di•••lations on the stomack and kings:
As in the natural body the stomach sends up vapours to the head, and the head sends down 〈 ◊ 〉 and di•••lations on the stomach and Kings:
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As the Sun exhales vapours from the earth, and returns them in thunder and tempests.
As the Sun exhales vapours from the earth, and returns them in thunder and tempests.
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However it 〈 … 〉 Note we 〈 … 〉 of our selves ▪ 〈 … 〉 Eagle peirct thorow with a dart sea•hored from her own wing; However it 〈 … 〉 Note we 〈 … 〉 of our selves ▪ 〈 … 〉 Eagl peirct thorough with a dart sea•hored from her own wing;
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and the mot the word too, We are transfixt by our own feathers. As Noah was drunk with his own wine;
and the mote the word too, We Are transfixed by our own Feathers. As Noah was drunk with his own wine;
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Goliah beheaded by his own sword; the rose destroid by the canker bred in it self;Goliath beheaded by his own sword; the rose destroyed by the canker bred in it self;
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the brest by a self-bred wolfe; the apple by the worm; the dams belly eaten thorow by the young vipers;
the breast by a self-bred wolf; the apple by the worm; the dams belly eaten thorough by the young vipers;
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Agrippina kild by Nero, to whom shee gave breath: So are we undone by our selves.Agrippina killed by Nero, to whom she gave breath: So Are we undone by our selves.
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Sin like a Frier, whips it selfe: Punishment is connate, innate to sin:
since like a Friar, whips it self: Punishment is connate, innate to since:
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Fools because of their iniquities art afflicted, saith David, Psal. 107.17, 18. Wee may thank our own folly for our bane. Fools Because of their iniquities art afflicted, Says David, Psalm 107.17, 18. we may thank our own folly for our bane.
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This Point calls more for improving, then proof; thitherward therefore shall I apply my self. I foresaw the time would prevent me;
This Point calls more for improving, then proof; thitherward Therefore shall I apply my self. I foresaw the time would prevent me;
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therefore I shall endeavour to continue the residue of my Text in Application, Generall and Particular. Generall first:
Therefore I shall endeavour to continue the residue of my Text in Application, General and Particular. General First:
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This Observation, like a wel limnd picture, looks on all that look on it: It prompts us all, Rulers, and ruled.
This Observation, like a well limnd picture, looks on all that look on it: It prompts us all, Rulers, and ruled.
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1. To justifie our God in all his judiciary proceedings towards us: So did David; Psal. 51.4. Dan. 9.7. That thou maist be justified, and cleer when thou judgest.
1. To justify our God in all his judiciary proceedings towards us: So did David; Psalm 51.4. Dan. 9.7. That thou Mayest be justified, and clear when thou Judges.
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So Daniel; Righteousnesse belongs to thee: but to us confusion of face.
So daniel; Righteousness belongs to thee: but to us confusion of face.
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The cup of the bitter waters of Marah, and Meribah, that we have drunk so deep of, is of our own mingling and embittering.
The cup of the bitter waters of Marah, and Meribah, that we have drunk so deep of, is of our own mingling and embittering.
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The r•ds that have scourged us are of our own making: Wee have extorted thunderbolte out of Gods hand;
The r•ds that have scourged us Are of our own making: we have extorted thunderbolt out of God's hand;
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for hee, like the Bee, stings not till provoked:
for he, like the Bee, stings not till provoked:
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Or like the flint, upon a colidion with the steel (our steely souls) he• sends forth some hasty sparks. And therefore, 2. Patience well becomes us:
Or like the flint, upon a colidion with the steel (our steely Souls) he• sends forth Some hasty sparks. And Therefore, 2. Patience well becomes us:
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It is unequall for the offender to murmur or repine at the offended, and justly incensed party:
It is unequal for the offender to murmur or repine At the offended, and justly incensed party:
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I will bear (saith the Church) the indignation of the Lord, •ic. 7.9. because I have sinned against him. I will bear (Says the Church) the Indignation of the Lord, •ic. 7.9. Because I have sinned against him.
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We have been long born with, and why should we not bear? Impatience, like the buls struggling in the net, We have been long born with, and why should we not bear? Impatience, like the Bulls struggling in the net,
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or the birds fluttring in the lime-twigs, troubles, and fastens us, and engages us the more in affliction:
or the Birds fluttering in the lime-twigs, Troubles, and fastens us, and engages us the more in affliction:
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whereas in patience wee possesse our souls (saith Christ.) By faith I possesse God; by love, my brother; and by patience, my self. whereas in patience we possess our Souls (Says christ.) By faith I possess God; by love, my brother; and by patience, my self.
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3. Let Gods vindictive justice be a restrictive to us from adventuring on any unwarrantable course;
3. Let God's vindictive Justice be a restrictive to us from adventuring on any unwarrantable course;
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like a Cherubim with a flaming sword, to guard the way to any forbidden fruit, since it is like to cost us so deer.
like a Cherubin with a flaming sword, to guard the Way to any forbidden fruit, since it is like to cost us so deer.
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Let us not be secure in our sins, nor blesse our selves in any way that God curses; Let us not be secure in our Sins, nor bless our selves in any Way that God curses;
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God is merciful, but withal just; bountiful, but not lavish;
God is merciful, but withal just; bountiful, but not lavish;
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he wil spare till there be no remedy, as he did Israel; but though he hath a leaden foot, he hath an iron hand,
he will spare till there be no remedy, as he did Israel; but though he hath a leaden foot, he hath an iron hand,
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as it is storied that Heruccius King of Algiers had. Patience abused converts to fury: When the snow of Mercies melts we are like to have a great flood:
as it is storied that Heruccius King of Algiers had. Patience abused converts to fury: When the snow of mercies melts we Are like to have a great flood:
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And as near as we are within prospect of Peace and Political happiness, we may miss of it;
And as near as we Are within prospect of Peace and Political happiness, we may miss of it;
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since I finde not that our sharp Physick hath kindely wrought with us;
since I find not that our sharp Physic hath kindly wrought with us;
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Lust, Pride, Excess, Swearing, Lying, Deceit, Gaming, Voluptuousness, and others sins National (it were easie to be endless in naming but their kindes) ebb not at all,
Lust, Pride, Excess, Swearing, Lying, Deceit, Gaming, Voluptuousness, and Others Sins National (it were easy to be endless in naming but their Kinds) ebb not At all,
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but flow, and are at a Spring-tide. We are the more unsafe for being secure: When Adam was asleep he lost a Rib;
but flow, and Are At a Springtide. We Are the more unsafe for being secure: When Adam was asleep he lost a Rib;
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it is sad when irrecoverable ruine is the first sign of danger:
it is sad when irrecoverable ruin is the First Signen of danger:
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Nor let us bo• ster up ourselves with our Spiritual Church-priviledges, as the Ordinances or any other;
Nor let us bo• ster up ourselves with our Spiritual Church privileges, as the Ordinances or any other;
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they cannot exempt or shield us if we still provoke; There i• no Sanctuary, no Protection for Presumption:
they cannot exempt or shield us if we still provoke; There i• no Sanctuary, no Protection for Presumption:
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As the Ark could not save Israel from the Philistines ▪ nor the Temple the Jews from the Romans; nor the Palladium Troy from the Grecians; nor the Tombs of Martyrs Rome from the Goths, think not that Gods Quiver is spent;
As the Ark could not save Israel from the philistines ▪ nor the Temple the jews from the Romans; nor the Palladium Troy from the Greeks; nor the Tombs of Martyrs Room from the Gothis, think not that God's Quiver is spent;
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we read of an inexhaust treasury of wrath. My Text instances in divers Arrows feather'd with Wrath, and headed with Ruine: we read of an inexhaust treasury of wrath. My Text instances in diverse Arrows feathered with Wrath, and headed with Ruin:
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Be pleased to cast your eys on the Text as I proceed. What think:
Be pleased to cast your eyes on the Text as I proceed. What think:
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you of being delivered to men, whose very mercies David calls cruelty? And therefore Nebuchadnezzar, I conceive, seal'd the D•n of lions wherein Daniel was,
you of being Delivered to men, whose very Mercies David calls cruelty? And Therefore Nebuchadnezzar, I conceive, sealed the D•n of Lions wherein daniel was,
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because he thought it safer to trust him with the Lyons, then with his implacable Enemies.
Because he Thought it safer to trust him with the Lyons, then with his implacable Enemies.
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To be delivered to the Sword, sad experience, the Mistris of Fools, hath shewn what that is better then I can deeypher it.
To be Delivered to the Sword, sad experience, the Mistress of Fools, hath shown what that is better then I can deeypher it.
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Joel calls the day of War, a day of gloomy and thick pitchy darkness: Eliah wept to think of it; Joel calls the day of War, a day of gloomy and thick pitchy darkness: Elijah wept to think of it;
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the poysoned kemlock of Hostility, Tertullian calls it; It is a stroke or plague like Pandora's Box; a compound of Plagues; a Bar to Religion:
the poisoned kemlock of Hostility, Tertullian calls it; It is a stroke or plague like Pandora's Box; a compound of Plagues; a Bar to Religion:
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The Temple went slowly on, when they were fain to fight with one hand and build with the other.
The Temple went slowly on, when they were fain to fight with one hand and built with the other.
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It is said, 1 Kin. 5.3. David could not build Gods house for the Wars about him;
It is said, 1 Kin. 5.3. David could not built God's house for the Wars about him;
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It silences Laws, cuts the sinews of Traffique and Trading, stifles Arts and Learning;
It silences Laws, cuts the sinews of Traffic and Trading, stifles Arts and Learning;
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thovgh some Birds of prey can fatten in hard weather, when all other Fowl are pined.
though Some Birds of prey can fatten in hard weather, when all other Fowl Are pined.
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When you hear that in the Troian Wars were slain 870000 Greeks and 670000 Troians; That Ostend, though a little Fort, was so great a Grave as to devour 120000 persons;
When you hear that in the Trojan Wars were slave 870000 Greeks and 670000 Trojans; That Ostend, though a little Fort, was so great a Grave as to devour 120000 Persons;
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That S•lyman afore Vienna laid dead bodies in ditches level with the top of the Walls of Vienna; That 1000000 were slain in the Civill Warres of France; and 20000 Churches equalled with the ground;
That S•lyman afore Vienna laid dead bodies in ditches level with the top of the Walls of Vienna; That 1000000 were slave in the Civil Wars of France; and 20000 Churches equaled with the ground;
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That in our P•arsalicke fields in the quarrels between the Houses of York and Lancaster, an 100000 fell,
That in our P•arsalicke fields in the quarrels between the Houses of York and Lancaster, an 100000 fell,
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so that the red Rose began to be white with the blood that it had lost,
so that the read Rose began to be white with the blood that it had lost,
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and the white Rose red with the blood it had shed, and 10000 Families were thereby rooted out:
and the white Rose read with the blood it had shed, and 10000 Families were thereby rooted out:
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And that red Horse hath been some years trampling of late this Kingdom under foot: And that read Horse hath been Some Years trampling of late this Kingdom under foot:
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Can we finde in our hearts still to hug and harbor our old Iniquities, and to do what in us lies to move God to spin out this War to an eternity?
Can we find in our hearts still to hug and harbour our old Iniquities, and to do what in us lies to move God to spin out this War to an eternity?
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To be delivered to captivity and bondage, to be flaves (it may be) to slaves, however to persons suckled by Tygers, of Adamantine hearts:
To be Delivered to captivity and bondage, to be flaves (it may be) to slaves, however to Persons suckled by Tigers, of Adamantine hearts:
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well might the Prophet forbid to weep for the dead, and bid Weep ••r••y for them that were going away.
well might the Prophet forbid to weep for the dead, and bid Weep ••r••y for them that were going away.
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God can reduce us to this. To be delivered to spoil, your Houses, Cabinets ri••ed, your •ranaries emptied for others uses; God can reduce us to this. To be Delivered to spoil, your Houses, Cabinets ri••ed, your •ranaries emptied for Others uses;
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to plant, and not to taste of the frai••;
to plant, and not to taste of the frai••;
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to see the pitchfork in an hour scattering what in many yeers your providence hath rak'd together, which will make your ey-strings crack;
to see the pitchfork in an hour scattering what in many Years your providence hath raked together, which will make your ey-strings Crac;
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yet to this can God bring us. To be delivered to sharne and confusion of face;
yet to this can God bring us. To be Delivered to sharne and confusion of face;
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to be a pity to our friends, a scorn to our foes; to be a by-word, an hissing to forrain nations;
to be a pity to our Friends, a scorn to our foes; to be a Byword, an hissing to foreign Nations;
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to be abject objects for others to whet their wits, and to spend their dark sarcasmes upon; that our names should rot;
to be abject objects for Others to whet their wits, and to spend their dark sarcasms upon; that our names should rot;
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or, if remembred by posterity, with reproach, as Pilats in the Creed. Nothing pierces ingenuous spirits more then shame and scorn:
or, if remembered by posterity, with reproach, as Pilats in the Creed. Nothing pierces ingenuous spirits more then shame and scorn:
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mockings the Apostle thought cruell: No sword so sharp as the tongue, it flies lightly; but wounds deeply: mockings the Apostle Thought cruel: No sword so sharp as the tongue, it flies lightly; but wounds deeply:
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to all these disasters can God e•pose us. Oh let us not continue to be cruell to our selves; to all these disasters can God e•pose us. O let us not continue to be cruel to our selves;
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but for your own sakes, (if you value not Gods honour) for the wives fake of your bosome,
but for your own sakes, (if you valve not God's honour) for the wives fake of your bosom,
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for your childrens sake which you pretend to tender as the apple• of your eyes, the •ignet on your right hand, your heart-strings, lay what I have said to heart;
for your Children's sake which you pretend to tender as the apple• of your eyes, the •ignet on your right hand, your heartstrings, lay what I have said to heart;
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if not, we can but weep in secret for you.
if not, we can but weep in secret for you.
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To confesse sin this day, and to persist in it, is to professe, This I have done, this I will do.
To confess since this day, and to persist in it, is to profess, This I have done, this I will do.
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To beat our brests, and not to reform, is to harden them. But I must not forget my main errand hither.
To beatrice our breasts, and not to reform, is to harden them. But I must not forget my main errand hither.
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You (Right Honourable) have summon'd mee to attend you in this service; and I know you would not have me prevaricate, or forfeit my trust.
You (Right Honourable) have summoned me to attend you in this service; and I know you would not have me prevaricate, or forfeit my trust.
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Give me leave to make my humble addresses to you in serious exhortation. My Text specifies the guilt of Kings, and Priests, and people;
Give me leave to make my humble Addresses to you in serious exhortation. My Text Specifies the guilt of Kings, and Priests, and people;
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and the third verse affirms, that the Princes and Rulers were chief in the trespasse.
and the third verse affirms, that the Princes and Rulers were chief in the trespass.
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I come not hither to upbraid, but with all humility to advise you to what you are neerly concern'd in, both in reference to your selves and us,
I come not hither to upbraid, but with all humility to Advice you to what you Are nearly concerned in, both in Referente to your selves and us,
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for the aversion of that wrath, that is gone out against us, and is to be read in legible characters on us;
for the aversion of that wrath, that is gone out against us, and is to be read in legible characters on us;
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and for the prevention (as much as in you lies) of that inundation of miseries, that it may be the heavens are big with, ready to be delivered,
and for the prevention (as much as in you lies) of that inundation of misery's, that it may be the heavens Are big with, ready to be Delivered,
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if your failings prove the mid-wives. Kings and Priests are in the Text, and Rulers in the Chapter;
if your failings prove the midwives. Kings and Priests Are in the Text, and Rulers in the Chapter;
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but Kings here are none, and I hope no Priests, therefore I shall meddle neither with Crowns nor Miters;
but Kings Here Are none, and I hope no Priests, Therefore I shall meddle neither with Crowns nor Miters;
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I love not to speak to the absent, but the present Rulers; here are a ring of Auditors, and you the Diamond.
I love not to speak to the absent, but the present Rulers; Here Are a ring of Auditors, and you the Diamond.
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Let me mind you what Jewels are a glosse to your Corcnets. 1. Prudence, You are our heads, and the head is the Throne of Prudence.
Let me mind you what Jewels Are a gloss to your Corcnets. 1. Prudence, You Are our Heads, and the head is the Throne of Prudence.
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It is prudence to be able to discern, between persons and things that differ; between tendernesse of Conscience, and obstinacy; between zeal and spleen:
It is prudence to be able to discern, between Persons and things that differ; between tenderness of Conscience, and obstinacy; between zeal and spleen:
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Doeg is called a lyar, though he spake truth of David, because he spake not truth in love of truth, Doeg is called a liar, though he spoke truth of David, Because he spoke not truth in love of truth,
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but spleen to David; to discerne between self-seeking Privadoes, and publike Spirits;
but spleen to David; to discern between self-seeking Privadoes, and public Spirits;
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between true Church and State converts, and complyers with times, shifting of sayles with every wind, calculating for every Meridian;
between true Church and State converts, and compliers with times, shifting of sails with every wind, calculating for every Meridian;
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that when time was, would bow to the Altar, now would pull downe Churches; that would in Pulpit shrivell up all Prayer, and confine it to the Lords prayer,
that when time was, would bow to the Altar, now would pull down Churches; that would in Pulpit shrivel up all Prayer, and confine it to the lords prayer,
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and now will censure the saying of that Prayer. Your strength lies in your head, as Sams•ns in his hair.
and now will censure the saying of that Prayer. Your strength lies in your head, as Sams•ns in his hair.
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When Severus was ill of his feet, and some for that thought him unfit to governe, he replyed that he govern'd with his head, and not with his feet.
When Severus was ill of his feet, and Some for that Thought him unfit to govern, he replied that he governed with his head, and not with his feet.
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And you had need of your eies in your head, that sit at helme, and steere between so many rocks and sands.
And you had need of your eyes in your head, that fit At helm, and steer between so many Rocks and sands.
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God was in love with Solomons request, who wished nothing more, and nothing else but wisdom to manage his affairs. God was in love with Solomons request, who wished nothing more, and nothing Else but Wisdom to manage his affairs.
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Secondly, another sparkling Jem is Justice, without which prudence is but Achitophelian, Machiavelian, Jesuiticall craft. Job counted Justice his Robe and Diadem.
Secondly, Another sparkling Jem is justice, without which prudence is but Achitophelian, Machiavelian, Jesuitical craft. Job counted justice his Robe and Diadem.
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Philip of Macedon displaced a Magistrate because he coloured his beard, he was jealous he might colour a cause too.Philip of Macedon displaced a Magistrate Because he coloured his beard, he was jealous he might colour a cause too.
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You must be as able, so men of truth, and unswayed integrity; such as Jethro 's Justicers were to be.
You must be as able, so men of truth, and unswayed integrity; such as Jethro is Justicers were to be.
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1. It is Justice to be accessible, that Petitioners may come at you, and not your doors guarded with living,
1. It is justice to be accessible, that Petitioners may come At you, and not your doors guarded with living,
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as Solomons Throne was with livelesse Lions.
as Solomons Throne was with Lifeless Lions.
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As it was said to Augustus, he that dares approach thee, seems not to know thy greatnesse;
As it was said to Augustus, he that dares approach thee, seems not to know thy greatness;
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he that dares not, seems not to know thy goodnesse. Gods presence-chamber is alwaies open.
he that dares not, seems not to know thy Goodness. God's presence-chamber is always open.
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2. It is Justice to have two eares, one for the Defendant, as well as one for the Plaintiffe.
2. It is justice to have two ears, one for the Defendant, as well as one for the Plaintiff.
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For though it be true, if it be enough to denie, who will be guilty? it is as true,
For though it be true, if it be enough to deny, who will be guilty? it is as true,
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if it be enough to accuse, who shall be innocent? Ca•• was accus'd ninety times,
if it be enough to accuse, who shall be innocent? Ca•• was accused ninety times,
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and his integrity still brought him off.
and his integrity still brought him off.
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3. It is Justice to awar• the accusers the same punishment they intended the accused, in case they make not their accusation good.
3. It is justice to awar• the accusers the same punishment they intended the accused, in case they make not their accusation good.
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The geese in the Capitol at Rome were to be beaten if they gaggled without cause,
The geese in the Capitol At Room were to be beaten if they gaggled without cause,
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though they once sav'd the Capitol by gaggling; and the dogs legs were to be broken that bark'd when no danger appreach'd:
though they once saved the Capitol by gaggling; and the Dogs legs were to be broken that barked when no danger appreached:
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such punishment (saith Cicero ) do aspersers in Courts of Judicature deserve: and then those setting-dogs durst not causlesly hurry innocence before your tribunals;
such punishment (Says Cicero) do aspersers in Courts of Judicature deserve: and then those setting-dogs durst not causelessly hurry innocence before your tribunals;
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detracters are more bound to restitution than theevs, by how much the name preponderates the estate,
detractors Are more bound to restitution than Thieves, by how much the name preponderates the estate,
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if at least there can be any recompence for defamation.
if At least there can be any recompense for defamation.
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There are three things that may not be dallied with, our faith, our eye, and our reputation.
There Are three things that may not be dallied with, our faith, our eye, and our reputation.
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It is Justice to proportion the punishment to the offence.
It is justice to proportion the punishment to the offence.
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He is a strange Justicer that knocks out a Mans braines to kill a Waspe on his forehead.
He is a strange Justicer that knocks out a men brains to kill a Wasp on his forehead.
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As Pollio cast his servant to the Lampries, for breaking a glasse.
As Pollio cast his servant to the Lampries, for breaking a glass.
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As the grand Seignior of the Turks ripped nine Eunuches for one Melon that was eaten without leave.
As the grand Seignior of the Turks ripped nine Eunuchs for one Melon that was eaten without leave.
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5. It is the life-blood of Justice to expedite Justice, and not to turn it into Wormwood by unjust sentences, or into Vinegar by delaies:
5. It is the lifeblood of justice to expedite justice, and not to turn it into Wormwood by unjust sentences, or into Vinegar by delays:
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to suffer poor souls to lie longer languishing at hopes hospital, than needs. 6. It is Justice to be impartiall, and not respect Persons, but Causes.
to suffer poor Souls to lie longer languishing At hope's hospital, than needs. 6. It is justice to be impartial, and not respect Persons, but Causes.
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Commineus complains, that many mens Offices and Lands were taken from them for running away in the battell between Lewis the eleventh,Comminois complains, that many men's Offices and Lands were taken from them for running away in the battle between Lewis the eleventh,
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and the Burgundians, and given to those that ran nine miles farther than they. 3. But this Justice must be intermix'd with mercy and moderation:
and the Burgundians, and given to those that ran nine miles farther than they. 3. But this justice must be intermixed with mercy and moderation:
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My Song shall be of Mercy and Judgement (saith David. ) The robes of Judgement are usually red bestrea•• with white, the one the colour of severity, the other of mercie.My Song shall be of Mercy and Judgement (Says David.) The robes of Judgement Are usually read bestrea•• with white, the one the colour of severity, the other of mercy.
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You are the fathers of your Country (stil'd Patricians among the Romans) we would look on you with veneration, not slavish terror.
You Are the Father's of your Country (Styled Patricians among the Roman) we would look on you with veneration, not slavish terror.
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You must bear with us, and bear us in your armes by love, in your hearts by care, on your shoulders by patience.
You must bear with us, and bear us in your arms by love, in your hearts by care, on your shoulders by patience.
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Reverence as ill purchas'd by terrifying, when you are gone, fear goes too, but love will remrine;
reverence as ill purchased by terrifying, when you Are gone, Fear Goes too, but love will remrine;
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fear converts to hatred, but love to veneration, saith Plinius 2. Some seeme so to be angry with others vices,
Fear converts to hatred, but love to veneration, Says Pliny 2. some seem so to be angry with Others vices,
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as if they envied them (idem) A debonaire gentlenes is a grace to you;
as if they envied them (idem) A debonair gentleness is a grace to you;
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when you temper and allay your severe gravity with so much mildnesse as may weigh against it. when you temper and allay your severe gravity with so much mildness as may weigh against it.
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It will be rare in you so to abstain from sin, as if you pardoned no man,
It will be rare in you so to abstain from since, as if you pardoned no man,
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and yet so to pardon, as if your selves were daily offenders:
and yet so to pardon, as if your selves were daily offenders:
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you should be our Noahs putting forth your hand to pluck opprest ones into the Arke of your protection, when floods are abroad.
you should be our Noahs putting forth your hand to pluck oppressed ones into the Ark of your protection, when floods Are abroad.
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Jerome wished Pammachius a noble man, to be an cie to the blind, an hand to the weak, Jerome wished Pammachius a noble man, to be an Cite to the blind, an hand to the weak,
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and a foot to the lame.
and a foot to the lame.
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Vespasian would mourne over just punishments, and when he was to signe the death of any, would say, I would I could not a letter of the book.Vespasian would mourn over just punishments, and when he was to Signen the death of any, would say, I would I could not a Letter of the book.
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What difference between a man, and a brazen statue of man, but that one hath bowells, What difference between a man, and a brazen statue of man, but that one hath bowels,
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and the other hath none? Sylla was a divel to command Marcus Pletorius to be slain on the place, because he fell into a swoun at the sight of the execution of Marius, a new punisher of mercie.
and the other hath none? Sylla was a Devil to command Marcus Pletorius to be slave on the place, Because he fell into a swoon At the sighed of the execution of Marius, a new punisher of mercy.
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The first that ever was reveng'd on vertue. It was a sad thing that the Jews were fain to purchase leave to weep.
The First that ever was revenged on virtue. It was a sad thing that the jews were fain to purchase leave to weep.
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You resemble God whom you represent, no way neerer than by mercy;
You resemble God whom you represent, no Way nearer than by mercy;
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the lovelyest of his Attributes, and should he take his advantage, we were all lost men.
the loveliest of his Attributes, and should he take his advantage, we were all lost men.
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You are never more like your selves, than when mercifull: it is noble not to do all you are able.
You Are never more like your selves, than when merciful: it is noble not to do all you Are able.
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To lie prostrate to a Lyon saves the life. To be on the higher ground, should be no advantage to a generous spirit:
To lie prostrate to a lion saves the life. To be on the higher ground, should be no advantage to a generous Spirit:
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onely cowards, and the ignoble are cruel.
only cowards, and the ignoble Are cruel.
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The ancient Nobility of Rome, and Arcadia, wore moons on their shooes, to mind them of the worlds mutability.
The ancient Nobilt of Room, and Arcadia, wore moons on their shoes, to mind them of the world's mutability.
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The highest may come to stand in need of mercy;
The highest may come to stand in need of mercy;
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with what hearts can they expect it, what face ask it, that denyed it? Judgement mercilesse to them that show no mercy.
with what hearts can they expect it, what face ask it, that denied it? Judgement merciless to them that show no mercy.
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Appius took away all appeals in case of life and death, and when he came to need an appeal, he was justly denyed it.Appius took away all appeals in case of life and death, and when he Come to need an appeal, he was justly denied it.
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Eutropius endeavoured to take away the relief of Sanctuaries, and himself was afterward hail'd out of Sanctuary, from the very hornes of the Altar.Eutropius endeavoured to take away the relief of Sanctuaries, and himself was afterwards hailed out of Sanctuary, from the very horns of the Altar.
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To show mercy (saith Chrysostome ) is a greater worke than to build magnificent Temples, nay, to raise the dead. To show mercy (Says Chrysostom) is a greater work than to built magnificent Temples, nay, to raise the dead.
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Fourthly, Shall I adde love and inclineablenesse too, and studiousnesse of peace adornes you. War (I trust) shall ever be your refuge, never your choice.
Fourthly, Shall I add love and inclineablenesse too, and studiousness of peace adorns you. War (I trust) shall ever be your refuge, never your choice.
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To war as to marriage, not lust of gaine, or dissention, but procreation of peace should be the motive.
To war as to marriage, not lust of gain, or dissension, but procreation of peace should be the motive.
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Carry peace in your hearts, when the sword is in your hands. Hercules club was made of the Olive, the embleme of peace: Carry peace in your hearts, when the sword is in your hands. Hercules club was made of the Olive, the emblem of peace:
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it is a fit speech for a Spanish mouth, that the smell of Gun-powder in the Field, is as sweet as of incense at the Altar.
it is a fit speech for a Spanish Mouth, that the smell of Gunpowder in the Field, is as sweet as of incense At the Altar.
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Love of blood-shed becoms the Scarlet whore of Rome, whose Religion was planted in, and watered with blood.
Love of bloodshed becomes the Scarlet whore of Room, whose Religion was planted in, and watered with blood.
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Let the killing of twelve millions in two and forty yeers in the West-Indies, attested by Bartholomeus A Casa a Bishop there;
Let the killing of twelve millions in two and forty Years in the West-Indies, attested by Bartholomew A Casa a Bishop there;
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Let French-massacres, Sicilian even-songs, Spanish Inquisitions (which Heinsius aptly calls the fourth Fury) let these stuffe Popish Chronicles, and not furnish out ours.
Let French-massacres, Sicilian evensongs, Spanish Inquisitions (which Heinsius aptly calls the fourth Fury) let these stuff Popish Chronicles, and not furnish out ours.
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Fifthly, Patience and temper-render you honourable in mens eies, passion exposeth to contempt. None can rule well that cannot rule themselves, but are overruled by passion.
Fifthly, Patience and temper-render you honourable in men's eyes, passion exposeth to contempt. None can Rule well that cannot Rule themselves, but Are overruled by passion.
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He that cannot guide a boat in a River, is unfit to steere a ship in a storme.
He that cannot guide a boat in a River, is unfit to steer a ship in a storm.
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It would make the most furious spirit dispassionate to hear of the great cruelty of the Emperor Theodosius, when he gave life to his Passion,
It would make the most furious Spirit dispassionate to hear of the great cruelty of the Emperor Theodosius, when he gave life to his Passion,
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though otherwise he be by Ambrose and others, fam'd for a most Temperate, Mercifull, Religious Prince;
though otherwise he be by Ambrose and Others, famed for a most Temperate, Merciful, Religious Prince;
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because a servant of his was slain in an uprore in Thessalonica, he in a rage caused a Massacre to passe on the City,
Because a servant of his was slave in an uproar in Thessalonica, he in a rage caused a Massacre to pass on the city,
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so that in three houres seven thousand innocents were butchered. Ye had need set a strong guard on your passions.
so that in three hours seven thousand Innocents were butchered. You had need Set a strong guard on your passion.
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Sixthly, Humility, lowlinesse becomes the high as well as the low, your Saviour condescended to wash Judas feet, those feet that trudged up and down to betray him,
Sixthly, Humility, lowliness becomes the high as well as the low, your Saviour condescended to wash Judas feet, those feet that trudged up and down to betray him,
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and that soyl off, which he contracted with those walkes. Pride is no true greatnesse, but a swelling excrescence.
and that soil off, which he contracted with those walks. Pride is no true greatness, but a swelling excrescence.
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Noblesse is by humility made more noble.
Noblesse is by humility made more noble.
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It was Jeromes advice to Pammachius, Vouchsafe to enter somtimes the lowest cells of the meanest. The proud in ascending, descend;
It was Jerome's Advice to Pammachius, Vouchsafe to enter sometimes the lowest cells of the Meanest. The proud in ascending, descend;
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the humble in descending, ascend in the esteem of God, and all good men. Seventhly, Religion deeks ye.
the humble in descending, ascend in the esteem of God, and all good men. Seventhly, Religion deeks you.
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Jethro 's Magistrates were to be men fearing God; though you are Gods before men, You are but men before God. Jethro is Magistrates were to be men fearing God; though you Are God's before men, You Are but men before God.
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Plead not your descent, unlesse you answer the worth of your Predecessors: Let not that be escheat and buried with the owners.
Plead not your descent, unless you answer the worth of your Predecessors: Let not that be escheat and buried with the owners.
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We had rather admire you, than your stem: it is wretched to glister with borrowed lustre.
We had rather admire you, than your stem: it is wretched to glister with borrowed lustre.
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Nobles (saith Hierome ) are constrained by a kind of necessity not to degenerate from the probitie of their Ancestors:
Nobles (Says Jerome) Are constrained by a kind of necessity not to degenerate from the probity of their Ancestors:
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Else as the people did worship Isis, and not the creature that bore the image: think when we show you reverence, we mean it to your Ancestors.
Else as the people did worship Isis, and not the creature that boar the image: think when we show you Reverence, we mean it to your Ancestors.
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As Mariners, have your eie upon heaven, when your hand is on the helme.
As Mariners, have your eye upon heaven, when your hand is on the helm.
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Why should not great and good stand together? God is Optimus Maximus, Best and Greatest:
Why should not great and good stand together? God is Optimus Maximus, Best and Greatest:
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and they have met and been concentred in men.
and they have met and been concentred in men.
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As Joseph, Hester, Mordecai, Obediah, Nehemiah, Daniel, the Lord Deputie of Cyprus in the Acts, Acts 8.27. Phil. 4.22. the E••••ch of Queene Candace, Flavianus in Vespasianus Court, Derotheus in Dioclesians, Terentius in Valentinians durst be good.
As Joseph, Esther, Mordecai, Obadiah, Nehemiah, daniel, the Lord Deputy of Cyprus in the Acts, Acts 8.27. Philip 4.22. the E••••ch of Queen Candace, Flavianus in Vespasianus Court, Derotheus in Diocletians, Terentius in Valentinians durst be good.
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Indeed, there is no true greatnesse disjoyned from goodnesse. Every man is as he is in Gods books.
Indeed, there is no true greatness disjoined from Goodness. Every man is as he is in God's books.
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Tertullian said of Augustas, the name of Pietie was more gracious to him, than of Power.Tertullian said of Augustas, the name of Piety was more gracious to him, than of Power.
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The holyest man is the noblest on earth, saith Clement, alluding to that of Solomon, Proverbs ••. 26. The Righteous is better than his Reighbour.
The Holiest man is the Noblest on earth, Says Clement, alluding to that of Solomon, Proverbs ••. 26. The Righteous is better than his Reighbour.
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Hierome would say of Paula, a virgin descending on the father side from Aenaeas, on the mothers from Agamemnon, Shee was noble in Stock, but nobler in sanctitie. Jerome would say of Paula, a Virgae descending on the father side from Aeneas, on the mother's from Agamemnon, She was noble in Stock, but Nobler in sanctity.
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And Bernard wittily to Sophia the virgin, God is no respecter of persons; yet I know not how goodnesse in the Noble takes us most;
And Bernard wittily to Sophia the Virgae, God is no respecter of Persons; yet I know not how Goodness in the Noble Takes us most;
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perhaps because it is usually more wanting in them. 8. As you must be good; so do good, be devoted to the publick good;perhaps Because it is usually more wanting in them. 8. As you must be good; so do good, be devoted to the public good;
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the one profits onely your selves, the other us all. Be not felfish, tread not inwards.
the one profits only your selves, the other us all. Be not felfish, tread not inward.
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Pompey being upon an expedition to Sicilie of purveyance for corn, when it grew scarce in Rome,Pompey being upon an expedition to Sicily of purveyance for corn, when it grew scarce in Room,
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and disswaded by his friends, objecting the danger of the voyage, answered them, It is more necessary that I should goe, then live.
and dissuaded by his Friends, objecting the danger of the voyage, answered them, It is more necessary that I should go, then live.
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An heavie peece of iron, like a good Patriot, will leave its particular relation to the load-stane;
an heavy piece of iron, like a good Patriot, will leave its particular Relation to the load-stane;
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and falling, expresse its homage to the earth, the common centre of heavie bodies. If your Lordships be invested with these qualifications, and expresse them;
and falling, express its homage to the earth, the Common centre of heavy bodies. If your Lordship's be invested with these qualifications, and express them;
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it will never be said, that the unjust are set over the Law, the impious over Religion, ignorance over Learning, or monsters over men:
it will never be said, that the unjust Are Set over the Law, the impious over Religion, ignorance over Learning, or monsters over men:
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And it may be written over your House door, as over the Court of Justice in Zant, Hic locus odit, amat, punit, conservat, honorat, Nequitiam, pacem, crimin•, jura, probos.
And it may be written over your House door, as over the Court of justice in Zant, Hic locus odit, amat, punit, conservat, Honorat, Nequitiam, pacem, crimin•, jura, probos.
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This place hates wickednesse, loves peace, punishes guilt, preserves law, and right, and honours, and incourages the good. This place hates wickedness, loves peace, Punishes guilt, preserves law, and right, and honours, and encourages the good.
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We have all of all sorts heard our duties set out;
We have all of all sorts herd our duties Set out;
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and had I time to set them on by perswasive, putheticall convictive incentives, I cannot select better then the last verse of my Text offers to my hand, coming as uninforced,
and had I time to Set them on by persuasive, putheticall convictive incentives, I cannot select better then the last verse of my Text offers to my hand, coming as unenforced,
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as honey dropping from the comb. Consider what wee have, and what wee would have; what wee injoy, and what wee-expect and desire;
as honey dropping from the comb. Consider what we have, and what we would have; what we enjoy, and what wee-expect and desire;
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we may eccho forth Ezra 's word here.
we may echo forth Ezra is word Here.
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Wee have reason to celebrate (as well as Ezra or Israel ) the Grace shewn to us from the Lord our God.
we have reason to celebrate (as well as Ezra or Israel) the Grace shown to us from the Lord our God.
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Hee hath loved this Kingdome, because hee would love it; the ground of his love is in his immutable self, and not in us: He hath loved this Kingdom, Because he would love it; the ground of his love is in his immutable self, and not in us:
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as it is said of his love to Israel, Deut. 7.7, 8. The Lord did set his love upon you, because hee loved you.
as it is said of his love to Israel, Deuteronomy 7.7, 8. The Lord did Set his love upon you, Because he loved you.
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And what is such a love but free-grace? For we were fitter to set his foot, then his heart upon.
And what is such a love but Free grace? For we were fitter to Set his foot, then his heart upon.
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And this grace could no more conceal it self then the Sunne; it hath shewn it self in so many rivulets and streams;
And this grace could no more conceal it self then the Sun; it hath shown it self in so many rivulets and streams;
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in so many mercies, full, choice, seasonable, melting mercies;
in so many Mercies, full, choice, seasonable, melting Mercies;
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that wee (if any Nation under heaven) may say wee have comprehended (or rather been comprehended by) the breadth, and length,
that we (if any nation under heaven) may say we have comprehended (or rather been comprehended by) the breadth, and length,
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and depth, and height of Gods love. The Philosophers tel us but of three dimensions; the Apostle hath found out four in Gods mercy, Eph. 3.18.and depth, and height of God's love. The Philosophers tell us but of three dimensions; the Apostle hath found out four in God's mercy, Ephesians 3.18.
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And wee have had a large share in this grace that Ezra memorizeth in the Text: I'll walk on his grounds.
And we have had a large share in this grace that Ezra memorizeth in the Text: I'll walk on his grounds.
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In grace, mercy remembred amidst judgement: in allayes, remitting and relaxation of Gods heavie hand. Hee hath not let out all his wrath;
In grace, mercy remembered amid judgement: in alleys, remitting and relaxation of God's heavy hand. He hath not let out all his wrath;
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but corrected us in judgement, weight, and measure:
but corrected us in judgement, weight, and measure:
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His punishents fall on this side, his mercies goe beyond our merits, as David sings, Psal. 103.10. Hee takes away a part, that might have stript us of all, as Anitus said of Alcibiades in Plutarch. He sends a feaver, that might cast into everlasting burning; His punishents fallen on this side, his Mercies go beyond our merits, as David sings, Psalm 103.10. He Takes away a part, that might have stripped us of all, as Anitus said of Alcibiades in Plutarch. He sends a fever, that might cast into everlasting burning;
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He scourges with rods, that might with Scorpions; Hee begins, that might make an end of us:
He scourges with rods, that might with Scorpions; He begins, that might make an end of us:
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He hath afflicted us three or four yeers with a Civill sword, that might have delivered us to a seventy yeeres Babylonish Captivity.
He hath afflicted us three or four Years with a Civil sword, that might have Delivered us to a seventy Years Babylonish Captivity.
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A share wee have had in his reserving-mercy; leaving us a remnant to escape: but decimating, tything us;
A share we have had in his reserving-mercy; leaving us a remnant to escape: but decimating, tithing us;
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when hee might have left us but a tenth, as hee did to Israel. Nay, wee were all forfeited to his justice:
when he might have left us but a tenth, as he did to Israel. Nay, we were all forfeited to his Justice:
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hee hath laid no more on us then hee hath enabled us to bear, and given us a door, a passage out,
he hath laid no more on us then he hath enabled us to bear, and given us a door, a passage out,
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as S. Paul speaks, 1 Cor. 10.13. A share in his setling grace: giving us a naile in his holy place, his Church:
as S. Paul speaks, 1 Cor. 10.13. A share in his settling grace: giving us a nail in his holy place, his Church:
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Establishing us, as Eliakim; Making us a nail in a sure place. Establishing us, as Eliakim; Making us a nail in a sure place.
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The Gospel hath irradiated, and shed his cleer beams without setting or eclipse for above four score yeers upon us: We have been a Goshen;
The Gospel hath irradiated, and shed his clear beams without setting or eclipse for above four score Years upon us: We have been a Goshen;
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wee have dwelt in his Tabernacle, and holy Hill, as it is promised, though wee have neglected the conditions there specified in the Psalm. Wee have deserved to be un-nation'd, un-Church'd by a Bill of divorce from heaven;
we have dwelled in his Tabernacle, and holy Hill, as it is promised, though we have neglected the conditions there specified in the Psalm. we have deserved to be un-nationed, unchurched by a Bill of divorce from heaven;
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to be tumbled about as a ball into strange lands, as it is Jer. 22.18. Israel complains, they had possest the Sanctuary but a little while: Wee cannot say so.
to be tumbled about as a ball into strange Lands, as it is Jer. 22.18. Israel complains, they had possessed the Sanctuary but a little while: we cannot say so.
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Ezra is gratefull in the Text for grace a little space: what owe we for so long a possession? Ezra is grateful in the Text for grace a little Molle: what owe we for so long a possession?
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God hath also lightned our eyes By outward favours, as Jonathans were by honey;
God hath also lightened our eyes By outward favours, as Jonathans were by honey;
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and wee as hee, have received our honey at the end of a rod, that wee might the more value it.
and we as he, have received our honey At the end of a rod, that we might the more valve it.
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By favours of an higher alloy hee hath lightned our eyes, that had the shadow of death upon them:
By favours of an higher alloy he hath lightened our eyes, that had the shadow of death upon them:
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Which was Oecolampadius his support (his name signifies a lamp or light ) on his death-bed;
Which was Oecolampadius his support (his name signifies a lamp or Light) on his deathbed;
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who, when his friends asked him, Whether the light of the candle did not trouble him, clapt his hand on his brest,
who, when his Friends asked him, Whither the Light of the candle did not trouble him, clapped his hand on his breast,
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and said, Here I have sufficient light, the light of Gods countenance. In a word, (to defraud your patience no longer)
and said, Here I have sufficient Light, the Light of God's countenance. In a word, (to defraud your patience no longer)
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God hath revived our hearts (as Ezra speaks in the close of the Text) wee are even raised from the grave of an intestine Warre;
God hath revived our hearts (as Ezra speaks in the close of the Text) we Are even raised from the grave of an intestine War;
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and comforted with hopes that wee shall not, like raised Lazarus, fall back into the same grave again.
and comforted with hope's that we shall not, like raised Lazarus, fallen back into the same grave again.
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And this comfort, at the height of affliction, is like mercy at the block; like welcome showres to the chopped ground;
And this Comfort, At the height of affliction, is like mercy At the block; like welcome showers to the chopped ground;
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or like the Sun-beams after this flood: like a shadow, a bower against scorching heat. Man would never thus have spared man:
or like the Sunbeams After this flood: like a shadow, a bower against scorching heat. Man would never thus have spared man:
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and therefore David calls his kindnesse to the house of Saul (that deserved ill at his hands) the kindnesse of God, and not of man.
and Therefore David calls his kindness to the house of Saul (that deserved ill At his hands) the kindness of God, and not of man.
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Comfort is here entitled Reviving, or Re-enlivening in the Hebrew Idiome: It is a kinde of resurrection. But I must take leave.
Comfort is Here entitled Reviving, or Re-enlivening in the Hebrew Idiom: It is a kind of resurrection. But I must take leave.
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Let mee borrow Rhetorick from S. Paul: I beseech, or conjure you (men, brethren, and Fathers) by all these mercies and pledges of Gods love;
Let me borrow Rhetoric from S. Paul: I beseech, or conjure you (men, brothers, and Father's) by all these Mercies and pledges of God's love;
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and such others as we know not of (for it is with mercy as with the Globe, it is thought the unknown part of the world is greater then what is discovered) I beseech you that these mercies may be as nails fastened by the master of Assemblies (as Solomon elegantly) to rivet the former propounded duties into your heads, hearts, and lives;
and such Others as we know not of (for it is with mercy as with the Globe, it is Thought the unknown part of the world is greater then what is discovered) I beseech you that these Mercies may be as nails fastened by the master of Assemblies (as Solomon elegantly) to rivet the former propounded duties into your Heads, hearts, and lives;
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let the mercy of God lead us to shame and sorrow for our sins; Let Gods Justice tutor us to be just:
let the mercy of God led us to shame and sorrow for our Sins; Let God's justice tutor us to be just:
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Let Gods moderation and forbearance make an impression of mercy on us toward each other:
Let God's moderation and forbearance make an impression of mercy on us towards each other:
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and let us not by reiterating, repeating the same sins, be guilty of the worst of crimes, ingratitude:
and let us not by reiterating, repeating the same Sins, be guilty of the worst of crimes, ingratitude:
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nor by our obstinacy, our iron sinew, exasperate God to Judgement, which is called his strange work.
nor by our obstinacy, our iron sinew, exasperate God to Judgement, which is called his strange work.
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Toward which he walked so slowly, when he went to doomb Adam; and deferred it to the cool of the day:
Towards which he walked so slowly, when he went to doomb Adam; and deferred it to the cool of the day:
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whereas he ran to meet the returning Prodigal; and renews his mercies every morning, and is still afore-hand with us:
whereas he ran to meet the returning Prodigal; and renews his Mercies every morning, and is still aforehand with us:
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Like the Sun bidding us good morrow afore we are up.
Like the Sun bidding us good morrow afore we Are up.
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That we may not move God to put his mercies into suit, and to recover them out of our hands:
That we may not move God to put his Mercies into suit, and to recover them out of our hands:
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as God chooses to expresse himself by the Prophet, I will recover my wool, and my flaxe that I lent.
as God chooses to express himself by the Prophet, I will recover my wool, and my flax that I lent.
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But if neither judgement, nor mercy; neither glad nor sad tidings;
But if neither judgement, nor mercy; neither glad nor sad tidings;
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neither the dark nor the bright side of the cloud of Providence be operative with us:
neither the dark nor the bright side of the cloud of Providence be operative with us:
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you put your Ministers to a stand, and pose us;
you put your Ministers to a stand, and pose us;
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who with Moses and S. Paul would have our owne Names blotted out of the book of life, assoon as yours, if we could help you, but Gods counsel shall stand.
who with Moses and S. Paul would have our own Names blotted out of the book of life, As soon as yours, if we could help you, but God's counsel shall stand.
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However we by dealing freely with you, shall free our owne soules from being guilty of your blood:
However we by dealing freely with you, shall free our own Souls from being guilty of your blood:
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And as the Prophet incourages himself, though once he thought to give over preaching, conceiving he laboured and expended his strength in vaine:
And as the Prophet encourages himself, though once he Thought to give over preaching, conceiving he laboured and expended his strength in vain:
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Well, Yet my worke is with the Lord, and though, Israel be not gathered, my reward is with my God. Well, Yet my work is with the Lord, and though, Israel be not gathered, my reward is with my God.
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I close with that of S. Paul to the Corinthians, I speak to men of understanding, judge ye what I say. NONLATINALPHABET FINIS.
I close with that of S. Paul to the Corinthians, I speak to men of understanding, judge you what I say. FINIS.
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