Englands impenitencie under smiting, causing anger to continue, and the destroying hand of God to be stretched forth still. Set out in a sermon preached before the Honourable House of Commons, at a publike fast, Sept. 25. 1644. By Nicolas Proffet, late rector of Peters in Marlebrough, now Minister of Edminton, and one of the Assembly of Divines. Published by Order from that House.
A Sermon preached before the Honourable House of Commons at the publike Fast, Septemb. 25. 1644. JSAIAH 9.13. — For all this his anger is not turned away, but his hand is stretched out still.
A Sermon preached before the Honourable House of Commons At the public Fast, September 25. 1644. ISAIAH 9.13. — For all this his anger is not turned away, but his hand is stretched out still.
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and eloquent Prophet, as St Hirome stiles him, of whom he further saith, in the same place, non tam Propheta quam Evangelista dicendus sit, he is rather to be called an Evangelist then a Prophet.
and eloquent Prophet, as Saint Hirome stile him, of whom he further Says, in the same place, non tam Propheta quam Evangelist dicendus sit, he is rather to be called an Evangelist then a Prophet.
for Israel, that is, the ten tribes had warred against them, and now obtained in unto them aide, the King of Assiria: who was a potent, and mighty Prince;
for Israel, that is, the ten tribes had warred against them, and now obtained in unto them aid, the King of Assyria: who was a potent, and mighty Prince;
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The comfort wherewith he doth endeavour to support them, is drawne out of the well of consolation, he giveth them of the water of Shiloah, the promises of the Gospel and free grace through Christ.
The Comfort wherewith he does endeavour to support them, is drawn out of the well of consolation, he gives them of the water of Shiloach, the promises of the Gospel and free grace through christ.
In this part we may observe, how having to doe with a secure, proud, pertinacious and incredulous people, that made but little account and set very light by the menaces of their Prophets, he doth first set downe the certainty and authority of these comminations, assuring them that they should undoubtedly come to passe and they should surely feele them. ver. 8.
In this part we may observe, how having to doe with a secure, proud, pertinacious and incredulous people, that made but little account and Set very Light by the menaces of their prophets, he does First Set down the certainty and Authority of these comminations, assuring them that they should undoubtedly come to pass and they should surely feel them. ver. 8.
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And howsoever they out of pride and confidence, did seeme altogether to slight them, using a proverbiall kind of speech which did imply as much ver. 10. for by it they intimate, that what they lost in overthrowes and ruines should be recovered, raised and repaired in greater splendor and glory then before.
And howsoever they out of pride and confidence, did seem altogether to slight them, using a proverbial kind of speech which did imply as much for. 10. for by it they intimate, that what they lost in overthrows and ruins should be recovered, raised and repaired in greater splendour and glory then before.
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2 As he setteth downe the authority, and certainty, so he sets downe the time, manner and meanes, shewing how punishment and ruine should be brought upon them.
2 As he sets down the Authority, and certainty, so he sets down the time, manner and means, showing how punishment and ruin should be brought upon them.
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and then the Syrians before and Philistines behinde, and they should devoure Israel with open mouth ver. 11, 12. i. e. Their enemies being inraged should rise up against them on every side,
and then the Syrians before and philistines behind, and they should devour Israel with open Mouth for. 11, 12. i. e. Their enemies being enraged should rise up against them on every side,
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and promise themselves greater freedome and take greater liberty in sinne. The Prophet therefore lets them know that the Lord hath not shot all his shafts,
and promise themselves greater freedom and take greater liberty in sin. The Prophet Therefore lets them know that the Lord hath not shot all his shafts,
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In which words he doth represent God unto them in the habite and posture of an angry man, a mighty man that is wrath, who had bin smiting heavy stroakes,
In which words he does represent God unto them in the habit and posture of an angry man, a mighty man that is wrath, who had been smiting heavy Strokes,
and yet by his countenance and hand stretched foorth still to strike, doth shew himselfe notwithstanding the blowes already given to be no lesse angry then before.
and yet by his countenance and hand stretched forth still to strike, does show himself notwithstanding the blows already given to be no less angry then before.
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Now whereas this might seeme strange, that the Lord should be so exceedingly moved against his people, that the cause might be knowne and God justified in his judgement;
Now whereas this might seem strange, that the Lord should be so exceedingly moved against his people, that the cause might be known and God justified in his judgement;
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the words of the Text are added, so as if any make question or desire satisfaction concerning this continuance of his smiting and anger against Israel, he may hereby understand there is cause enough.
the words of the Text Are added, so as if any make question or desire satisfaction Concerning this Continuance of his smiting and anger against Israel, he may hereby understand there is cause enough.
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For the people turneth not unto him that smiteth them, although they have bin grievously smitten, to the end they might returne and seeke the Lord of Hostes, yet they are so obstinate and so impenitent and pertinacious,
For the people turns not unto him that smites them, although they have been grievously smitten, to the end they might return and seek the Lord of Hosts, yet they Are so obstinate and so impenitent and pertinacious,
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The word translated (for) being Vau in Hebrew, doth properly signifie (And) but is variously used and (as some Gramarians have observed) in well neere 40 severall significations,
The word translated (for) being Vau in Hebrew, does properly signify (And) but is variously used and (as Some Grammarians have observed) in well near 40 several significations,
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And in this place the most interpretors take it as causall and not copulative, and being so taken, you see the words shew the cause why the Lord would not take off his heavy hand, nor turne away his wrath from Israel.
And in this place the most Interpreters take it as causal and not copulative, and being so taken, you see the words show the cause why the Lord would not take off his heavy hand, nor turn away his wrath from Israel.
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So that these words are not so much a prediction, as a commination, yea an accusation, letting them know, that it was most just, that the Lord should goe on in punishment,
So that these words Are not so much a prediction, as a commination, yea an accusation, letting them know, that it was most just, that the Lord should go on in punishment,
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In themselves they conteine an heavy inditement against Israel, in which this heighnous crime is charged upon them, that they were growne so obstinate,
In themselves they contain an heavy indictment against Israel, in which this heighnous crime is charged upon them, that they were grown so obstinate,
as they could neither be drawne by mercies, nor driven by judgements, to turne and seeke the Lord of Hostes, from whome they had turned away by their sinnes, such was their impenitency and obstinacy, their mindes and hearts in their Apostacy so alienated from God,
as they could neither be drawn by Mercies, nor driven by Judgments, to turn and seek the Lord of Hosts, from whom they had turned away by their Sins, such was their impenitency and obstinacy, their minds and hearts in their Apostasy so alienated from God,
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yet they would not take notice of Gods hand, so as to turne from their sinne, no nor so much as seeke the Lord of Hostes, and crave pardon and seeke helpe at his hand.
yet they would not take notice of God's hand, so as to turn from their sin, no nor so much as seek the Lord of Hosts, and crave pardon and seek help At his hand.
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and that is not onely the reproofe of the Prophet, but the continuance of the anger of God and the stretching forth of his hand still to strike them with more and much heavier stroakes.
and that is not only the reproof of the Prophet, but the Continuance of the anger of God and the stretching forth of his hand still to strike them with more and much Heavier Strokes.
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For all this &c. So that these wordes (if they should be largely handled) might furnish our observations with at least these six severall Doctrines as implyed or expressed in the words.
For all this etc. So that these words (if they should be largely handled) might furnish our observations with At least these six several Doctrines as employed or expressed in the words.
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Sixthly, This obstinacy and impetinency did greatly provoke the Lord to anger, and was the cause of the continuance of his anger and stretching forth his hand to smite them still.
Sixthly, This obstinacy and impetinency did greatly provoke the Lord to anger, and was the cause of the Continuance of his anger and stretching forth his hand to smite them still.
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But because it will be impossible to speake of more then the one halfe of these Doctrines within the compasse of the time, I shall reduce thē unto these three Conclusions,
But Because it will be impossible to speak of more then the one half of these Doctrines within the compass of the time, I shall reduce them unto these three Conclusions,
and because that which is here spoken of Israel, doth also belong unto any other people, whose case may be paraleld with theirs, I shall propound and handle these Doctrines, rather in thesi then hypothesi, thus.
and Because that which is Here spoken of Israel, does also belong unto any other people, whose case may be paralleled with theirs, I shall propound and handle these Doctrines, rather in Thessia then Hypothesis, thus.
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The Lord shall cause thee to be smitten before thine enemies, &c. and Verse 49. The Lord shall bring a Nation against thee from farre, from the end of the earth, &c. if they be smitten, the Lord is he that doth cause it,
The Lord shall cause thee to be smitten before thine enemies, etc. and Verse 49. The Lord shall bring a nation against thee from Far, from the end of the earth, etc. if they be smitten, the Lord is he that does cause it,
Sometimes he worketh by means mediately, and useth second causes; yet then he hath an especiall hand in these means: Acts 17.28. For in him we live, and move, and have our being, &c. and Ephes. 1.11. he worketh all things after the Counsell of his owne will.
Sometime he works by means mediately, and uses second Causes; yet then he hath an especial hand in these means: Acts 17.28. For in him we live, and move, and have our being, etc. and Ephesians 1.11. he works all things After the Counsel of his own will.
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First, Because when a sword is drawne upon any people he doth call for it. Ier. 25.29. For I will call for a sword upon the inhabitants of the earth. Isay. 13.4. He is said to be the Lord of Hostes, who doth muster the hoste of the battell.
First, Because when a sword is drawn upon any people he does call for it. Jeremiah 25.29. For I will call for a sword upon the inhabitants of the earth. Saiah 13.4. He is said to be the Lord of Hosts, who does muster the host of the battle.
and how long it shall continue, Hosea 11.6. Ier. 47.6, 7. Fourthly, he giveth strength and victory unto them that smite and prevaile. Eccl. 9.11. The battell is not to the strong. Psal. 33.17. An horse is a vaine thing, neither shall he deliver any by his great strength. Psal. 144.1. Blessed is the Lord my strength, which teacheth my hands to warre, and my fingers to fight. Prov. 21.31. Victory is of the Lord.
and how long it shall continue, Hosea 11.6. Jeremiah 47.6, 7. Fourthly, he gives strength and victory unto them that smite and prevail. Ecclesiastes 9.11. The battle is not to the strong. Psalm 33.17. an horse is a vain thing, neither shall he deliver any by his great strength. Psalm 144.1. Blessed is the Lord my strength, which Teaches my hands to war, and my fingers to fight. Curae 21.31. Victory is of the Lord.
Fifthly, The Lord doth cause warre to cease, and command the sword to returne and put it selfe into its scabbard, rest and be still. Ier. 47 6. Psal. 46.9.
Fifthly, The Lord does cause war to cease, and command the sword to return and put it self into its scabbard, rest and be still. Jeremiah 47 6. Psalm 46.9.
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but punished by the Lord of Hostes for their barbarous cruelty towards his people. How then can they be said to be smitten of God? I Answer; well enough:
but punished by the Lord of Hosts for their barbarous cruelty towards his people. How then can they be said to be smitten of God? I Answer; well enough:
They are his souldiers and his sword. Psal. 17.13. Deliver my soule from the wicked, which is thy sword. And Zeph. 2.12. Ye Ethiopians, ye allso shall be slaine by my sword.
They Are his Soldiers and his sword. Psalm 17.13. Deliver my soul from the wicked, which is thy sword. And Zephaniah 2.12. You Ethiopians, you also shall be slain by my sword.
Sometimes the Lord doth send wicked men to destroy or smite wicked men, and sometimes to correct his owne children for their good, that being tried, they may be made manifest, either to themselves for hope, or to others for imitation.
Sometime the Lord does send wicked men to destroy or smite wicked men, and sometime to correct his own children for their good, that being tried, they may be made manifest, either to themselves for hope, or to Others for imitation.
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Rom. 5.3, 4. Knowing that tribulation worketh patience, and patience experience, and experience hope. Secondly, The Lord doth menace and punish their cruelty towards his people, and that justly,
Rom. 5.3, 4. Knowing that tribulation works patience, and patience experience, and experience hope. Secondly, The Lord does menace and Punish their cruelty towards his people, and that justly,
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When the Iewes indured so many miseries, even from their first plantation in the land unto their finall casting out, they were seldome aware of this point;
When the Iewes endured so many misery's, even from their First plantation in the land unto their final casting out, they were seldom aware of this point;
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Yea if Salmanazer, or Nebuchadnezzar carry them away captive out of their Land, though they may thinke God not well pleased with them, in the generall,
Yea if Shalmaneser, or Nebuchadnezzar carry them away captive out of their Land, though they may think God not well pleased with them, in the general,
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It was weaknes in their Kings ••generating from their antient valour, want of good considerates, of good Councellours, of skilfull and trusty Commanders,
It was weakness in their Kings ••generating from their ancient valour, want of good considerates, of good Counsellors, of skilful and trusty Commanders,
and these, or some things like these, were the cause of this misfor•••e. &c. But the •and of God they will not see, they will ascribe •••ther unto any thing,
and these, or Some things like these, were the cause of this misfor•••e. etc. But the •and of God they will not see, they will ascribe •••ther unto any thing,
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Iust as 〈 ◊ 〉 speakes of the people of his time, in case of good suc•••• Alius fortuna, Alius eventui &c. One doth ascribe it to ••••une, another unto event, a third unto the advice of their leaders, a fo•tth unto good counsell &c. nullus Deo. Hardly a•y unto God.
Just as 〈 ◊ 〉 speaks of the people of his time, in case of good suc•••• Alius fortuna, Alius eventui etc. One does ascribe it to ••••une, Another unto event, a third unto the Advice of their leaders, a fo•tth unto good counsel etc. nullus God Hardly a•y unto God.
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and wee in it like Israel, and not much b•yond the Heathen may much behind some of them, who were wont to looke much higher then many of our people doe.
and we in it like Israel, and not much b•yond the Heathen may much behind Some of them, who were wont to look much higher then many of our people do.
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and would take nothing to himselfe and others, but only the lending their hands unto the worke, they ascribing victory and successe unto Fortuna, and Victoria, did as they imagined, ascribe them to God.
and would take nothing to himself and Others, but only the lending their hands unto the work, they ascribing victory and success unto Fortuna, and Victoria, did as they imagined, ascribe them to God.
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It is the policy of Satan, not unlike to that of Ieroboam 1 Kings 12.26, 27. 〈 … 〉 the people should goe up to Ierusalem, to Sacrifice in 〈 … 〉 that their heart would turne againe unto their Lord, the King of Iudah.
It is the policy of Satan, not unlike to that of Jeroboam 1 Kings 12.26, 27. 〈 … 〉 the people should go up to Ierusalem, to Sacrifice in 〈 … 〉 that their heart would turn again unto their Lord, the King of Iudah.
therefore he indeavours to make them to cast their eyes upon Golden Calves, and doth fasten them on any thing on Earth, that they may not looke up to Heaven,
Therefore he endeavours to make them to cast their eyes upon Golden Calves, and does fasten them on any thing on Earth, that they may not look up to Heaven,
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And by this meanes it cometh to passe that God looseth all the glory, and they all the gaine of his mercies and punishment upon them for their amendments.
And by this means it comes to pass that God loses all the glory, and they all the gain of his Mercies and punishment upon them for their amendments.
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Secondly, This Doctrine may serve for comfort and support unto Gods people, to remove and mitigate sorrow, especially in the excesse, in saddest times of smiting.
Secondly, This Doctrine may serve for Comfort and support unto God's people, to remove and mitigate sorrow, especially in the excess, in Saddest times of smiting.
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yea and fly in such trembling fits to try some ill conclusion, if they stay not themselves, they may feare the feare of the wicked and say, A confedracy with them, to whom they say a confederacy. Isa. 8.12.
yea and fly in such trembling fits to try Some ill conclusion, if they stay not themselves, they may Fear the Fear of the wicked and say, A confederacy with them, to whom they say a confederacy. Isaiah 8.12.
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Their feare may drive them to make unlawfull leagues, or to be of the opinion, judgement or practice of the wicked, in working out their way out of danger,
Their Fear may drive them to make unlawful leagues, or to be of the opinion, judgement or practice of the wicked, in working out their Way out of danger,
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As it is noted of Astianax, when his owne father came towards him armed (although it was to imbrace him) yet being afraid at the sight of his head-peece,
As it is noted of Astianax, when his own father Come towards him armed (although it was to embrace him) yet being afraid At the sighed of his headpiece,
You know when some Generall or Commander of an Army is reported to be barbarous and cruell, it strikes great feare into the hearts of such as apprehend his terrour approch:
You know when Some General or Commander of an Army is reported to be barbarous and cruel, it strikes great Fear into the hearts of such as apprehend his terror approach:
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as on the contrary, if the Generall be reouted a mild and mercifull man, it doth much mitigate the feare of such as are like to fall into his hands. When therefore, we shall consider;
as on the contrary, if the General be reouted a mild and merciful man, it does much mitigate the Fear of such as Are like to fallen into his hands. When Therefore, we shall Consider;
for Isai. 27.7, 8, 9. God doth not smite his people, as he smiteth those that smote him, &c. But in measure, &c. ver. 8. And by this therefore shall be iniquity of Jacob be purged,
for Isaiah 27.7, 8, 9. God does not smite his people, as he smites those that smote him, etc. But in measure, etc. for. 8. And by this Therefore shall be iniquity of Jacob be purged,
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and who would thinke much to be smitten by such an hand? I have read, that among the Persians he that is commanded to be beaten by the King, doth give thanks unto him, accounting it to be an happy thing, quod Rex sui memor fuerit, that the King is mindfull of him.
and who would think much to be smitten by such an hand? I have read, that among the Persians he that is commanded to be beaten by the King, does give thanks unto him, accounting it to be an happy thing, quod Rex sui memor fuerit, that the King is mindful of him.
And to this end David doth desire that the righteous might smite him, and he should take it for a kindnesse, Psal. 141.5. It is reported of Cyrus that he knew the names of all that were in his Army;
And to this end David does desire that the righteous might smite him, and he should take it for a kindness, Psalm 141.5. It is reported of Cyrus that he knew the names of all that were in his Army;
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And the people of God themselves (as it must be acknowledged) are too apt to looke too much and dwell too long upon second Causes, they many times as young Samuel (when God called) he runneth to Eli, so they run to men,
And the people of God themselves (as it must be acknowledged) Are too apt to look too much and dwell too long upon second Causes, they many times as young Samuel (when God called) he Runneth to Eli, so they run to men,
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Therefore as a remedy of impatiencie and many other evils, which may and many times doe follow upon the non-observance of his hand in smiting, let us minde and remember this doctrine, that when any people is smitten, it is the Lord that smiteth them,
Therefore as a remedy of impatiency and many other evils, which may and many times do follow upon the nonobservance of his hand in smiting, let us mind and Remember this Doctrine, that when any people is smitten, it is the Lord that smites them,
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or any people that are smitten, although by a forreigne enemy in warre. Now we come unto the second, which declareth what use Israel made of their smiting,
or any people that Are smitten, although by a foreign enemy in war. Now we come unto the second, which Declareth what use Israel made of their smiting,
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and the use they should have made of his strokes, which are both implyed in the word (turne,) the contrary whereof is laid to their charge, they did not turne, he smote them for their turning from him,
and the use they should have made of his Strokes, which Are both employed in the word (turn,) the contrary whereof is laid to their charge, they did not turn, he smote them for their turning from him,
That it is a wrath provoking sinne for a people being smitten of God with the sword of an enemy for their sinne, to continue obstinate, so as not to retur•e.
That it is a wrath provoking sin for a people being smitten of God with the sword of an enemy for their sin, to continue obstinate, so as not to retur•e.
Secondly, in the visible heavens the starres, and they are sometimes brought forth to fight against the enemies of the Lord of Hosts and his people, Iudg. 5.20. they fought against Sisera.
Secondly, in the visible heavens the Stars, and they Are sometime brought forth to fight against the enemies of the Lord of Hosts and his people, Judges 5.20. they fought against Sisera.
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and this maketh the Host of God admirable: and the very word translated Host Gen. 2.1. doth signifie an army standing in order. Thirdly, in respect of Obedience.
and this makes the Host of God admirable: and the very word translated Host Gen. 2.1. does signify an army standing in order. Thirdly, in respect of obedience.
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In armies well ordered the souldiers are obedient, and at the beck and command of their Captain, as Matth. 8.9. and thus locusts, flies, lice, and every creature are at the command of their Generall.
In armies well ordered the Soldiers Are obedient, and At the beck and command of their Captain, as Matthew 8.9. and thus Locusts, flies, lice, and every creature Are At the command of their General.
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Armies are very potent, and some have been formidable and irresistible, and thus the Army of the Lord of Hosts is formid•ble and irresistible, who with flies, frogs,
Armies Are very potent, and Some have been formidable and irresistible, and thus the Army of the Lord of Hosts is formid•ble and irresistible, who with flies, frogs,
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or goe from, and to returne againe unto the Lord, and it m•y be noted in the words of Austin, Aliud est migrare corpore, aliud corde, &c, It is one thing to move from place to place in body,
or go from, and to return again unto the Lord, and it m•y be noted in the words of Austin, Aliud est migrare corpore, Aliud cord, etc., It is one thing to move from place to place in body,
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To seek the Lord of Hosts (as is observed by one upon the words) is sometimes to pray, Psal. 34.4. I sought the Lord. And sometimes to obey, it is put for the observation of the Commandements, 2 Chron. 14.4. Asa commanded Judah to seek the Lord God of their fathers, and to doe the Law and the Commandements.
To seek the Lord of Hosts (as is observed by one upon the words) is sometime to pray, Psalm 34.4. I sought the Lord. And sometime to obey, it is put for the observation of the commandments, 2 Chronicles 14.4. Asa commanded Judah to seek the Lord God of their Father's, and to do the Law and the commandments.
The word is borrowed from common use (as the former) and seeking properly is a solicitous and sedulous action of ones desiring and endeavouring to find some person or thing which they apprehend to be lost,
The word is borrowed from Common use (as the former) and seeking properly is a solicitous and sedulous actium of ones desiring and endeavouring to find Some person or thing which they apprehend to be lost,
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this being the proper use of the word doth hold some proportion with this duty of seeking applied unto higher objects and divine things, generally it may imply and comprehend repentance and all other acts and exercises, whereby the Lord of Hosts is sought and may be found,
this being the proper use of the word does hold Some proportion with this duty of seeking applied unto higher objects and divine things, generally it may imply and comprehend Repentance and all other acts and exercises, whereby the Lord of Hosts is sought and may be found,
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For God is every where in his Essence and Power, as an Antient hath noted, Deus manet intra omnia, extra omnia, &c. God abideth within all things, without all things, and he is above and below all things;
For God is every where in his Essence and Power, as an Ancient hath noted, Deus manet intra omnia, extra omnia, etc. God Abideth within all things, without all things, and he is above and below all things;
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others say, men seeke the Lord by faith, repentance, an intire and serious endeavour and desire of the heart after reconciliation and grace, with prayers and an endea•our after righteousnesse and beneficence, by putting off the old man and putting on the new.
Others say, men seek the Lord by faith, Repentance, an entire and serious endeavour and desire of the heart After reconciliation and grace, with Prayers and an endea•our After righteousness and beneficence, by putting off the old man and putting on the new.
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and in whose power it was to wound and heale, to save and destroy them, which is a great aggravation of their sinne, that they did not at all seek to him who was the Lord of Hosts, able to helpe or hurt whom he would.
and in whose power it was to wound and heal, to save and destroy them, which is a great aggravation of their sin, that they did not At all seek to him who was the Lord of Hosts, able to help or hurt whom he would.
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for they are charged with this as an heinous crime, and as the cause of anger and smiting continued, that they did not turne, &c. you may please to observe that Ier. 2.30.
for they Are charged with this as an heinous crime, and as the cause of anger and smiting continued, that they did not turn, etc. you may please to observe that Jeremiah 2.30.
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In vaine have I smitten your children, they received no correction, &c. And Chap. 5.3, 4. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved;
In vain have I smitten your children, they received no correction, etc. And Chap. 5.3, 4. Oh Lord, Are not thine eyes upon the truth? thou hast stricken them, but they have not grieved;
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there the Prophet doth charge them with obstinacie and impenitencie as an high and heinous offence, that neither mercy nor correction would make them better,
there the Prophet does charge them with obstinacy and impenitency as an high and heinous offence, that neither mercy nor correction would make them better,
and many the like places might be brought to this purpose, I shall only adde that Amos 4.8. and thence to the end of that Chapter, in which they are reproved or rather reproached and upbraided with this:
and many the like places might be brought to this purpose, I shall only add that Amos 4.8. and thence to the end of that Chapter, in which they Are reproved or rather reproached and upbraided with this:
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In the 6. Chapter and ver. 29, 30. the desperate condition of such an obstinate people, is excellently set forth by comparing such sinners unto Oare, God unto a refiner,
In the 6. Chapter and for. 29, 30. the desperate condition of such an obstinate people, is excellently Set forth by comparing such Sinners unto Oar, God unto a refiner,
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Thus having cleared the Doctrine, I shall come to the Uses, which might be divers, but that I must hasten unto the last point, which I chiefly intend.
Thus having cleared the Doctrine, I shall come to the Uses, which might be diverse, but that I must hasten unto the last point, which I chiefly intend.
and pernitious nature of sinne, it is a serpent which usually sheweth an aimiable face, but hideth its venomons taile, that men may more boldly venture upon it;
and pernicious nature of sin, it is a serpent which usually shows an amiable face, but Hideth its venomons tail, that men may more boldly venture upon it;
but what shewes soever it maketh to the contrary, we shall finde it a fawning enemy, a sweet poyson and a deadly serpent, it may be sweet in the mouth,
but what shows soever it makes to the contrary, we shall find it a fawning enemy, a sweet poison and a deadly serpent, it may be sweet in the Mouth,
sinne sets Heaven against us, keepeth good things from us, if famine, warre, pestilence, or any other judgement seize on the land, we may thanke sinne for it, which is the only procuring cause of it.
sin sets Heaven against us, Keepeth good things from us, if famine, war, pestilence, or any other judgement seize on the land, we may thank sin for it, which is the only procuring cause of it.
if this were well considered, we should not so easily entertaine and imbrace this hatefull enemie, presenting it selfe unto us in friendly and delightfull shapes;
if this were well considered, we should not so Easily entertain and embrace this hateful enemy, presenting it self unto us in friendly and delightful shapes;
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and representing nothing but what is delightfull unto it, whereas looking upon that tender infant through the Prospective of Gods Word, she might see are bell, a traitor, a serpent full of deadly poyson,
and representing nothing but what is delightful unto it, whereas looking upon that tender infant through the Prospective of God's Word, she might see Are bell, a traitor, a serpent full of deadly poison,
But to spare the rod, is to hate the sonne; And he that loveth him chasteneth him betimes. Pro. 13.24. God doth exercise his Fatherly goodnesse, even in smiting, that he may cause men to turne to him smiting them. That of Hab. 1.12. Is worthy Observation:
But to spare the rod, is to hate the son; And he that loves him Chasteneth him betimes. Pro 13.24. God does exercise his Fatherly Goodness, even in smiting, that he may cause men to turn to him smiting them. That of Hab. 1.12. Is worthy Observation:
he sheweth that the Lord doth order and dispose them by his providence, and that he had a gracious end in such strokes, not to kill but to correct them;
he shows that the Lord does order and dispose them by his providence, and that he had a gracious end in such Strokes, not to kill but to correct them;
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If they have caused us to turne to him that smiteth us, and that we have bin brought to learne obedience, (as our Lord did) by the things which he suffered;
If they have caused us to turn to him that smites us, and that we have been brought to Learn Obedience, (as our Lord did) by the things which he suffered;
and am tender of the life, and just in the dealing with the state of my neighbour, &c. Surely this man may be said to have profited by this judgement, which is become a correction unto him for his amendment;
and am tender of the life, and just in the dealing with the state of my neighbour, etc. Surely this man may be said to have profited by this judgement, which is become a correction unto him for his amendment;
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It is sure such a person, or nation hath not made the right and true use of such stroakes, which should have caused them to turne to him that smiteth them.
It is sure such a person, or Nation hath not made the right and true use of such Strokes, which should have caused them to turn to him that smites them.
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But as it is said of Israel, (elsewhere) it may truly be said of England, that the pride of Israel testifieth to his face, and they doe not returne unto the Lord God,
But as it is said of Israel, (elsewhere) it may truly be said of England, that the pride of Israel Testifieth to his face, and they do not return unto the Lord God,
and dwell in the land that the Lord hath given unto you, and to your fathers for ever and ever, &c. Then he sheweth what use they made of this admonition,
and dwell in the land that the Lord hath given unto you, and to your Father's for ever and ever, etc. Then he shows what use they made of this admonition,
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and message, and that is in the seventh Verse, Yet ye have not hearkened unto me saith the Lord, that ye might provoke me to anger, with the worke of your hands, unto your owne hurt.
and message, and that is in the seventh Verse, Yet you have not harkened unto me Says the Lord, that you might provoke me to anger, with the work of your hands, unto your own hurt.
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the worst is, I feare I shall not have time to speake so fully unto it, I shall therefore doe as a traveller that is likely to be belated, passe over such things as are not of necessity,
the worst is, I Fear I shall not have time to speak so Fully unto it, I shall Therefore do as a traveller that is likely to be belated, pass over such things as Are not of necessity,
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and still to stretch forth his hand to smite, although they had been grievously smitten before, he sheweth this to be the cause and just ground of the continuance of anger and smiting,
and still to stretch forth his hand to smite, although they had been grievously smitten before, he shows this to be the cause and just ground of the Continuance of anger and smiting,
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namely that they doe not turne to him that smiteth, nor seeke, &c. so that this reason in its relation doth hold forth the Doctrine, that when God •s angry with Israel or any people in Covenant,
namely that they do not turn to him that smites, nor seek, etc. so that this reason in its Relation does hold forth the Doctrine, that when God •s angry with Israel or any people in Covenant,
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when the Lord brings the sword upon a people to cause them to repent and returne unto him, they continuing impenitent and obstinate, not repenting of their sinne and yeelding unto him, the Lord will not cease to be angry, he will not be appeased,
when the Lord brings the sword upon a people to cause them to Repent and return unto him, they Continuing impenitent and obstinate, not repenting of their sin and yielding unto him, the Lord will not cease to be angry, he will not be appeased,
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That obstinacie under punishment and smiting doth cause anger to continue, yea, and punishment to increase is manifest by that, Levit. 26.17, 18. And I will set my face against you,
That obstinacy under punishment and smiting does cause anger to continue, yea, and punishment to increase is manifest by that, Levit. 26.17, 18. And I will Set my face against you,
In the Prophecy of Amos Chapt. 4. throughout the latter part of the Chapter from ver. 6. you have a cleare proofe of this point, especially ver. 12. where (as some understand that place.) Therefore thus will I doe unto thee, O Israel, that is, I shall bring the punishments before mentioned,
In the Prophecy of Amos Chapter 4. throughout the latter part of the Chapter from for. 6. you have a clear proof of this point, especially for. 12. where (as Some understand that place.) Therefore thus will I do unto thee, Oh Israel, that is, I shall bring the punishments before mentioned,
and more heavie and grievous, even ruine and destruction; because they had been punished with lesser punishments, and would not turne unto the Lord, therefore this would he doe.
and more heavy and grievous, even ruin and destruction; Because they had been punished with lesser punishments, and would not turn unto the Lord, Therefore this would he do.
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for in evill workes proceeding from the same habit, the latter are worse then the former, this iteration doth argue delight in offending, which therefore doth deserve greater punishment.
for in evil works proceeding from the same habit, the latter Are Worse then the former, this iteration does argue delight in offending, which Therefore does deserve greater punishment.
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if he doe not attend his pleasure, and turne from sinne with lesser strokes, the Lord is forced to make them greater, till he bring downe their proud heart,
if he do not attend his pleasure, and turn from sin with lesser Strokes, the Lord is forced to make them greater, till he bring down their proud heart,
The Lord will breake the pride of their power, as he threatneth Levit. 26.19. if the judgement should be removed while the sinne is not left, it were judgement and wrath, not mercy and grace;
The Lord will break the pride of their power, as he threatens Levit. 26.19. if the judgement should be removed while the sin is not left, it were judgement and wrath, not mercy and grace;
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this Doctrine will serve to informe us what the true and maine cause is that our hopes are delayed, our expectations not answered, endeavours disappointed, designes defeated,
this Doctrine will serve to inform us what the true and main cause is that our hope's Are delayed, our Expectations not answered, endeavours disappointed, designs defeated,
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and proceedings which might hasten our peace and happy weale-publike so much retarded; you may find many inferiour and lesser causes, and give divers politicke reasons;
and proceedings which might hasten our peace and happy Well-public so much retarded; you may find many inferior and lesser Causes, and give diverse politic Reasons;
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we promised our selves that the day would have come before this time, in which we might have seen that verified in the Psalme, Mercy and Truth are met together, Righteousnesse and Peace have kissed each other:
we promised our selves that the day would have come before this time, in which we might have seen that verified in the Psalm, Mercy and Truth Are met together, Righteousness and Peace have kissed each other:
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Although it must be co•••ssed that these expectations did bottome themselves upon Prerogative rather then upon an ordinary way of God his proceeding with a sinfull and unthankfull people,
Although it must be co•••ssed that these Expectations did bottom themselves upon Prerogative rather then upon an ordinary Way of God his proceeding with a sinful and unthankful people,
and yet our Watchmen and Seers thought verily they heard that voyce of Christ sounding in their eares, of which the Church makes report in these words, My beloved spake and said unto me, Rise up, my love, my faire one, and come away.
and yet our Watchmen and Seers Thought verily they herd that voice of christ sounding in their ears, of which the Church makes report in these words, My Beloved spoke and said unto me, Rise up, my love, my fair one, and come away.
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Thou hast sore broken us in the place of dragons, and covered us with the shadow of death, and still may we complaine of the disappointment of our hopes,
Thou hast soar broken us in the place of dragons, and covered us with the shadow of death, and still may we complain of the disappointment of our hope's,
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and that our distractions might be composed, that our breaches might be made up, our ruines repaired, Religion setled, that the Lord would be reconciled to the Nation,
and that our distractions might be composed, that our Breaches might be made up, our ruins repaired, Religion settled, that the Lord would be reconciled to the nation,
for these things summer after summer, and yeare after yeare, these out sutes have not been (as the prayers of Gods people commonly are) as the bow of Ionathan which turned not backe,
for these things summer After summer, and year After year, these out suits have not been (as the Prayers of God's people commonly Are) as the bow of Ionathan which turned not back,
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I grant (which to deny or not to acknowledge unto the glory of God, were sinfull ingratitude,) they have had many gracious answers and grants of such things as we could not have been without, to have preserved us from desolation and ruine.
I grant (which to deny or not to acknowledge unto the glory of God, were sinful ingratitude,) they have had many gracious answers and grants of such things as we could not have been without, to have preserved us from desolation and ruin.
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and is able to helpe, and loveth to be sought and s•ed unto, yet he seemeth to hold the Prayers of his best Servants unseasonable, till sinne be removed, Josh. 7.10.
and is able to help, and loves to be sought and s•ed unto, yet he seems to hold the Prayers of his best Servants unseasonable, till sin be removed, Josh. 7.10.
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Secondly, this Doctrine will serve for ground of Conviction, and to make good and drive home a former Use of the second Doctrine, in which we noted, that upon due examination it would be found that England was guilty of that heinous crime charged on Israel, which was impenitency,
Secondly, this Doctrine will serve for ground of Conviction, and to make good and drive home a former Use of the second Doctrine, in which we noted, that upon due examination it would be found that England was guilty of that heinous crime charged on Israel, which was impenitency,
but more grievous if reproofes and chidings will not affect them, but gravissimum adversus plagas ipsas durescere, vel potiùs calcitrare, most grievous to waxe harder when they are smitten,
but more grievous if reproofs and chidings will not affect them, but gravissimum Adversus plagas Itself durescere, vel potiùs calcitrare, most grievous to wax harder when they Are smitten,
and increase the indignation of the Judge, as Calvin observeth on the Text, now the continuance of the anger of God and stretching forth his hand still, did evince the obstinacy and impenitency of Israel there,
and increase the Indignation of the Judge, as calvin observeth on the Text, now the Continuance of the anger of God and stretching forth his hand still, did evince the obstinacy and impenitency of Israel there,
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and doth in like manner prove any other people in Covenant with him, if having been smitten, the anger of God continue and his smiting hand be stretched forth still, that they turne not but are impenitent;
and does in like manner prove any other people in Covenant with him, if having been smitten, the anger of God continue and his smiting hand be stretched forth still, that they turn not but Are impenitent;
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for as God his smiting a people is a proofe of their sinning, so his continuing to smite is a proofe of their continuance in or not turning from their sinne;
for as God his smiting a people is a proof of their sinning, so his Continuing to smite is a proof of their Continuance in or not turning from their sin;
when God continueth the punishment and shewes himself angry still, it proveth Israel, England, or any other people smitten for their sinne, that they might returne and seek the Lord of Hosts, not to have returned and sought him:
when God Continueth the punishment and shows himself angry still, it Proves Israel, England, or any other people smitten for their sin, that they might return and seek the Lord of Hosts, not to have returned and sought him:
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yea, raised up civill warre among them, Isai. 7.9, 21. just so is it with England, only with this difference, England hath had more abundance of Grace in the Gospell, which hath brought forth more abundance of sinne in their abuse of it.
yea, raised up civil war among them, Isaiah 7.9, 21. just so is it with England, only with this difference, England hath had more abundance of Grace in the Gospel, which hath brought forth more abundance of sin in their abuse of it.
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Thirdly, Israel is charged with obstinacy and impenitencie as an heinous crime and provoking sinne, they refused to returne, yea, are so farre from it as they did not seeke the Lord of Hosts,
Thirdly, Israel is charged with obstinacy and impenitency as an heinous crime and provoking sin, they refused to return, yea, Are so Far from it as they did not seek the Lord of Hosts,
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Fourthly and •ually, against Israel thus smitten the Lord did continue his anger, &c. and just thus is it with England, the anger of the Lord is not turned,
Fourthly and •ually, against Israel thus smitten the Lord did continue his anger, etc. and just thus is it with England, the anger of the Lord is not turned,
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but his hand stretched out still, for of us (as of them) it may be said, the people turne not, &c. Thus England is not so like Israel in name, nothing neere,
but his hand stretched out still, for of us (as of them) it may be said, the people turn not, etc. Thus England is not so like Israel in name, nothing near,
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I answer, I should be glad to be mistaken, but (as Ieromiah sprakes of himselfe) so may the Ministers of God say of the generality of our people with griefe, we hearkened and beard, but they spake not aright:
I answer, I should be glad to be mistaken, but (as Jeremiah sprakes of himself) so may the Ministers of God say of the generality of our people with grief, we harkened and beard, but they spoke not aright:
as pride, drunkennesse, not only in men, but in women also, and odious thing that makes them (as the Son of Syrach notes) that they cover not t••• own shame;
as pride, Drunkenness, not only in men, but in women also, and odious thing that makes them (as the Son of Sirach notes) that they cover not t••• own shame;
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What shall we say unto the heavy hand of God upon us? and of his anger which is towards us still? If his smiting had its end, he would make an end of smiting;
What shall we say unto the heavy hand of God upon us? and of his anger which is towards us still? If his smiting had its end, he would make an end of smiting;
for nationall turning would turne away nationall wrath from the nation: and although sinne be a high wall of separation, yet repentance would breake it downe. Ier. 18.9. if the nation did truly repent, the Lord would repent of the evill;
for national turning would turn away national wrath from the Nation: and although sin be a high wall of separation, yet Repentance would break it down. Jeremiah 18.9. if the Nation did truly Repent, the Lord would Repent of the evil;
if you should see a loving father lay on his sonne, and bruise, yea breake the very bones of his owne child, you could not but thinke there is some great fault committed;
if you should see a loving father lay on his son, and bruise, yea break the very bones of his own child, you could not but think there is Some great fault committed;
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These heavy judgements bring with them a sad report of wrath, as he that writes of strange Grashoppers that did depopulate England, which had written upon the one wing in black letters ira, and upon the other Dei: how truly he reports that, I stand not to avouch;
These heavy Judgments bring with them a sad report of wrath, as he that writes of strange Grasshoppers that did depopulate England, which had written upon the one wing in black letters ira, and upon the other Dei: how truly he reports that, I stand not to avouch;
and as the land was darkned when Ephraim was against Manasseh, and Manasseh against Ephraim, Isai. 7.9, 10: so is our land under this kind of smiting, in which the Lord doth chastise us with Scorpions and not with whips, with destroying swords and not with chastising rods.
and as the land was darkened when Ephraim was against Manasses, and Manasses against Ephraim, Isaiah 7.9, 10: so is our land under this kind of smiting, in which the Lord does chastise us with Scorpions and not with whips, with destroying swords and not with chastising rods.
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for under such smiting as is now upon us hypocriticall Israel might seek unto the Lord for helpe, as Psal. 78.34. where it is said of them, That when he slew them, then they sought him:
for under such smiting as is now upon us hypocritical Israel might seek unto the Lord for help, as Psalm 78.34. where it is said of them, That when he slew them, then they sought him:
He that is made good by constraint, by necessity, he is never good; (as you shall see) for being loosed from that constraint, he doth returne againe unto his own disposition:
He that is made good by constraint, by necessity, he is never good; (as you shall see) for being loosed from that constraint, he does return again unto his own disposition:
and seeme rather to come home to Israel, who did not so much as seeke the Lord of Hosts, &c. they observe not these dayes of Humiliation unto this end:
and seem rather to come home to Israel, who did not so much as seek the Lord of Hosts, etc. they observe not these days of Humiliation unto this end:
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and the better to cleare this, I pray note the manner of speaking here, it is said they returned not NONLATINALPHABET •s { que } ad (as one observeth on the Text) they did not returne unto him.
and the better to clear this, I pray note the manner of speaking Here, it is said they returned not •s { que } ad (as one observeth on the Text) they did not return unto him.
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and were but hypocrites feigning repentance, but persevering in their impiety, as they Psal. 78.36. and Isa. Cap. 29.13. men may bring shadowes of turning, ceremonies of repentance:
and were but Hypocrites feigning Repentance, but persevering in their impiety, as they Psalm 78.36. and Isaiah Cap. 29.13. men may bring shadows of turning, ceremonies of Repentance:
but he is returned, who doth bewaile the vanity of his mind, he is turned from sin, who will part with it, he is returned, who is wholly and altogether turned:
but he is returned, who does bewail the vanity of his mind, he is turned from since, who will part with it, he is returned, who is wholly and altogether turned:
And these in their practise contradict what duty calleth for in returning, and truly, (as hath bin observed) wee have many examples of such turnings, our times are turning times, hardly any in which there hath bin more turning then now,
And these in their practice contradict what duty calls for in returning, and truly, (as hath been observed) we have many Examples of such turnings, our times Are turning times, hardly any in which there hath been more turning then now,
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but whatsoever thing goeth out of their owne mouth, &c. they in the very height of rebellion take up armes of hostile opposition against that unto which this smiting doth summon them,
but whatsoever thing Goes out of their own Mouth, etc. they in the very height of rebellion take up arms of hostile opposition against that unto which this smiting does summon them,
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unto such I should commend the consideration of that of the Prophet Ieremiah, I have seen also in the Prophets of Ierusalem an horrible thing, they commit adultery, and walke in lyes:
unto such I should commend the consideration of that of the Prophet Jeremiah, I have seen also in the prophets of Ierusalem an horrible thing, they commit adultery, and walk in lies:
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they streng then also the hands of evill doers, that none doth returne from his wickednesse, &c. If you shall consider how many there are that will be found faulty,
they streng then also the hands of evil doers, that none does return from his wickedness, etc. If you shall Consider how many there Are that will be found faulty,
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and guilty in the premisses, it will be more then manifest, that whatsoever may be done by a small remnant, the body of our people turne not unto him that smiteth them,
and guilty in the premises, it will be more then manifest, that whatsoever may be done by a small remnant, the body of our people turn not unto him that smites them,
This Doctrine considered with the former Uses may be just ground of Humiliation and mourning, a duty sutable to the day and agreeable to the times in which we live.
This Doctrine considered with the former Uses may be just ground of Humiliation and mourning, a duty suitable to the day and agreeable to the times in which we live.
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What child can see his father smiting and breaking the bones of his brethren, and not weep? But if the desolations of Germany and miseries of Ireland will not affect us, let us at the least behold our own calamity with teares, England is smitten with such a stroke as may move all to mourne over her that beare any true love unto her, she is under one of God his sore judgements mentioned Ezek. 14.21. yea, the very sorest of those sore judgements, the sword in the hand of men, an heavier judgement then in the hand of a destroying angel;
What child can see his father smiting and breaking the bones of his brothers, and not weep? But if the desolations of Germany and misery's of Ireland will not affect us, let us At the least behold our own calamity with tears, England is smitten with such a stroke as may move all to mourn over her that bear any true love unto her, she is under one of God his soar Judgments mentioned Ezekiel 14.21. yea, the very Sorest of those soar Judgments, the sword in the hand of men, an Heavier judgement then in the hand of a destroying angel;
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and as warre is worse then pestilence, so civill warre the worst warre of all other, in which with every stroke the Kingdome doth hurt and endeavour to destroy it selfe, which is a sad spectacle for strangers to behold;
and as war is Worse then pestilence, so civil war the worst war of all other, in which with every stroke the Kingdom does hurt and endeavour to destroy it self, which is a sad spectacle for Strangers to behold;
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if any of us at any time see a poore man in an Epilepsie or sit of the falling sicknesse, lye beating himselfe against the ground, biting his owne tongue,
if any of us At any time see a poor man in an Epilepsy or fit of the falling sickness, lie beating himself against the ground, biting his own tongue,
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and bestowing all his strength to raise himselfe up, that he might with greater violence cast himselfe downe againe, to the wounding and breaking of himselfe, beating the breath out of his body, as it may fall out:
and bestowing all his strength to raise himself up, that he might with greater violence cast himself down again, to the wounding and breaking of himself, beating the breath out of his body, as it may fallen out:
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or desperately bent by delyrancy, or any other cause, as he should wound, stabbe, and by all meanes endeavour to destroy himselfe, one hand wounding the other,
or desperately bent by delyrancy, or any other cause, as he should wound, stab, and by all means endeavour to destroy himself, one hand wounding the other,
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and not knowing what becommeth of their immortall soules (many of them as it is to be feared being unfit to dye) but must needes mourne? Yet this is not all the cause of Humiliation and mourning,
and not knowing what becomes of their immortal Souls (many of them as it is to be feared being unfit to die) but must needs mourn? Yet this is not all the cause of Humiliation and mourning,
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yea, by looking into the cause of this continued anger in a God so full of pittie, which is the grievous sinnes of the land, it hath grievously sinned, otherwise he that hath so abounded in goodnesse towards it, had never sent so sore a punishment upon it.
yea, by looking into the cause of this continued anger in a God so full of pity, which is the grievous Sins of the land, it hath grievously sinned, otherwise he that hath so abounded in Goodness towards it, had never sent so soar a punishment upon it.
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as if he meant to destroy it, and all for the transgressions of it, Doe ye thus require the Lord, O foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee, and established thee?
as if he meant to destroy it, and all for the transgressions of it, Do you thus require the Lord, Oh foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee, and established thee?
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there is this also, That after our provocation of God, and under his displeasure and these destroying strokes, the people turne not to him that smiteth, &c. that which the Prophet here complaineth of,
there is this also, That After our provocation of God, and under his displeasure and these destroying Strokes, the people turn not to him that smites, etc. that which the Prophet Here Complaineth of,
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because the Kingdome doth not mourne, we have cause of deepe Humiliation, for that the Humiliations of the Kingdome are so slight and shallow in the very dayes destinated to humiliation and mourning;
Because the Kingdom does not mourn, we have cause of deep Humiliation, for that the Humiliations of the Kingdom Are so slight and shallow in the very days destinated to humiliation and mourning;
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when the Lord sent an angel to tell them that he would not drive out the inhabitants out of the land, Iudges 2.4. the people hearing this lift up their voyce and wept:
when the Lord sent an angel to tell them that he would not drive out the inhabitants out of the land, Judges 2.4. the people hearing this lift up their voice and wept:
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That exhortation of Saint Iames is very seasonable, Be afflicted, and mourne, and weep, let your laughter be turned to mourning, and your joy to heavinesse:
That exhortation of Saint James is very seasonable, Be afflicted, and mourn, and weep, let your laughter be turned to mourning, and your joy to heaviness:
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if they in the times of their feasting weep in remembrance of Ierusalem destroyed so long before, what should we doe, in the dayes of our solemne fasts for England now a breaking? and ready to be ruined with smiting? especially seeing we stand here before the Lord to mourn for our sins,
if they in the times of their feasting weep in remembrance of Ierusalem destroyed so long before, what should we do, in the days of our solemn fasts for England now a breaking? and ready to be ruined with smiting? especially seeing we stand Here before the Lord to mourn for our Sins,
and the sins of the land, which are the cause of these our stripes? and truly if they when they heard that God would not drive out the inhabitants of the land,
and the Sins of the land, which Are the cause of these our stripes? and truly if they when they herd that God would not drive out the inhabitants of the land,
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as the place of our teares may be made a Bochim? sure I am, wee may weeps much, cry long and loud before the cry of our prayers should outcry our crying sinnes.
as the place of our tears may be made a Bochim? sure I am, we may weeps much, cry long and loud before the cry of our Prayers should outcry our crying Sins.
and are to mourne, not only for their owne sinnes, but (as it were) to beare the iniquity of the kingdome, which no doubt would be very acceptable in them,
and Are to mourn, not only for their own Sins, but (as it were) to bear the iniquity of the Kingdom, which no doubt would be very acceptable in them,
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or mourne for their sinnes, after these warnings and smitings, have reason to resolve with Jeremiah, If ye will not heare it, my soule shall weepe in secret places for your pride, &c. Could they with the same Prophet weep day and night for the sin & slain of his people (and as the Prophet Ezekiel is commanded to sigh bitterly, and unto the breaking of his loynes) it could not be altogether without cause, considering the sinfull,
or mourn for their Sins, After these Warnings and smitings, have reason to resolve with Jeremiah, If you will not hear it, my soul shall weep in secret places for your pride, etc. Could they with the same Prophet weep day and night for the since & slave of his people (and as the Prophet Ezekielem is commanded to sighs bitterly, and unto the breaking of his loins) it could not be altogether without cause, considering the sinful,
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and sad and miserable condition of the kingdomes, and yet alas the people are as farre from mourning as they are from returning to him that smote them.
and sad and miserable condition of the kingdoms, and yet alas the people Are as Far from mourning as they Are from returning to him that smote them.
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Such as doe sometimes make faire shewes, being still inwardly impure and corrupt, do not humble themselves under the correcting hand of God nor repenting of their sinne, do increase and incense the wrath of God more against them,
Such as do sometime make fair shows, being still inwardly impure and corrupt, do not humble themselves under the correcting hand of God nor repenting of their sin, do increase and incense the wrath of God more against them,
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and went to the Capitol and sate there all day long, and thought Iupiter was in love with them; (there are many among us that I feare) come hardly so farre as unto the dresse and outward formality of this duty, in the dayes of our humiliation,
and went to the Capitol and sat there all day long, and Thought Iupiter was in love with them; (there Are many among us that I Fear) come hardly so Far as unto the dress and outward formality of this duty, in the days of our humiliation,
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It will serve for Exhortation and Direction, let this move us (as ever we desire the wrath of an angry God should be appeased, the bloody streakes of the destroying sword should be stayed,
It will serve for Exhortation and Direction, let this move us (as ever we desire the wrath of an angry God should be appeased, the bloody streaks of the destroying sword should be stayed,
the Phisition that he may recover his patient of a dangerous distemper, doth first find out and then indeavour to remove the cause, which is the direct way (according to the rule of his art) unto the recovery of his patient.
the physician that he may recover his patient of a dangerous distemper, does First find out and then endeavour to remove the cause, which is the Direct Way (according to the Rule of his art) unto the recovery of his patient.
and in that place of Zachariah, which was mentioned before, he is thrice in one verse, called the Lord of Hostes: which fearefull title might strike terrour into such as should be found guilty of disobedience in this duty, and still refuse to returne.
and in that place of Zachariah, which was mentioned before, he is thrice in one verse, called the Lord of Hosts: which fearful title might strike terror into such as should be found guilty of disobedience in this duty, and still refuse to return.
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and all our misery, it is therefore most equall that we returne unto him, as our Prophet doth urge this duty, in these words, turne ye unto him from whom the children of Israel have deeply revolted,
and all our misery, it is Therefore most equal that we return unto him, as our Prophet does urge this duty, in these words, turn you unto him from whom the children of Israel have deeply revolted,
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and the equity of this duty, and the iniquity of them that yeeld not unto it, is set forth by th• Lord hin selfe in Jeremiah, Moreover, thou shalt say unto them,
and the equity of this duty, and the iniquity of them that yield not unto it, is Set forth by th• Lord hin self in Jeremiah, Moreover, thou shalt say unto them,
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Thirdly, Another motive is drawne from the terminus à quo, & ad quem, from what and unto whom we are to turne, which will further open and urge the former motive.
Thirdly, another motive is drawn from the terminus à quo, & ad Whom, from what and unto whom we Are to turn, which will further open and urge the former motive.
It is from the way of sinne, which is evill, unto the way of righteousnesse, which is good, from that path which is foule to that which is cleane, from a course which is full of feare,
It is from the Way of sin, which is evil, unto the Way of righteousness, which is good, from that path which is foul to that which is clean, from a course which is full of Fear,
Never did any make use of this counsell and perish, and the Lord will repent him of the evill, If men will hearken and turne, every man from his evill way. Ier. 26.3. Jonah 3. ult.
Never did any make use of this counsel and perish, and the Lord will Repent him of the evil, If men will harken and turn, every man from his evil Way. Jeremiah 26.3. Jonah 3. ult.
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Seeing they will not returne, he will suddenly destroy them, the mighty and the meane, the honourable and the base, ruine and destruction shall sease upon them, if the people turne not;
Seeing they will not return, he will suddenly destroy them, the mighty and the mean, the honourable and the base, ruin and destruction shall seize upon them, if the people turn not;
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he hath also prepared for himself the Instruments of death, &c. as the Psalmist hath it, Psal 7.12, 13. So that (as Austin observeth) quia illi nolunt converti in melius, Deum convertunt in pejus, in as much as they will not turne better, they turne God upon that which is worse; for Levit. 26.18. If you will not yet for all this hearken;
he hath also prepared for himself the Instruments of death, etc. as the Psalmist hath it, Psalm 7.12, 13. So that (as Austin observeth) quia illi Nolunt converti in Better, God convertunt in Worse, in as much as they will not turn better, they turn God upon that which is Worse; for Levit. 26.18. If you will not yet for all this harken;
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Now before I leave this branch of the Use, it will be necessary to adde a few things for direction unto this duty, to helpe them that are willing to put it in practise, but ignorant.
Now before I leave this branch of the Use, it will be necessary to add a few things for direction unto this duty, to help them that Are willing to put it in practice, but ignorant.
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we may returne hopefully, not doubting of mercy which is promised in Christ to all that truly turne to God at what time soever it is, see that Deut. 4.29, 30.
we may return hopefully, not doubting of mercy which is promised in christ to all that truly turn to God At what time soever it is, see that Deuteronomy 4.29, 30.
as we goe from God by pride, disobedience, following after things which are seene, and tasting the forbidden fruit, &c. so we must turne to him weeping, obeying, contemning things visible,
as we go from God by pride, disobedience, following After things which Are seen, and tasting the forbidden fruit, etc. so we must turn to him weeping, obeying, contemning things visible,
2. A faithfull and powerfull Ministery, in which the voice of the Lord may be heard, doth work such as have fallen from God to a willingnesse again to return, as Ier. 3.22.
2. A faithful and powerful Ministry, in which the voice of the Lord may be herd, does work such as have fallen from God to a willingness again to return, as Jeremiah 3.22.
Returne ye backesliding children, and I will heale your backeslidings (saith the voice of God in his Word) and then they answer, Behold, we come unto thee,
Return you backsliding children, and I will heal your backslidings (Says the voice of God in his Word) and then they answer, Behold, we come unto thee,
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5. Lastly, because Conversion and Repentance are the work and gift of God, unto him we must seek by Prayer and Supplication through Christ, that he would please to work that in us which he requireth of us: Ier. 31.18. Ephraim there doth thus pray to God, Turne thou me, and I shall be turned, thou art the Lord my God.
5. Lastly, Because Conversion and Repentance Are the work and gift of God, unto him we must seek by Prayer and Supplication through christ, that he would please to work that in us which he requires of us: Jeremiah 31.18. Ephraim there does thus pray to God, Turn thou me, and I shall be turned, thou art the Lord my God.
Thus let every one under this chastisement, being as a bullock unaccustomed to the yoke, cry to God, Turne thou me, and I shall be turned, &c. and all of us as the Church, Lam. 5.21. Turne thou us unto thee, O Lord, and we shall be turned.
Thus let every one under this chastisement, being as a bullock unaccustomed to the yoke, cry to God, Turn thou me, and I shall be turned, etc. and all of us as the Church, Lam. 5.21. Turn thou us unto thee, Oh Lord, and we shall be turned.
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Now in the last place, this Doctrine may be applied for Exhortation and speciall direction to our Parliament Worthies, upon whom it layeth a double charge, particularly for themselves,
Now in the last place, this Doctrine may be applied for Exhortation and special direction to our Parliament Worthies, upon whom it Layeth a double charge, particularly for themselves,
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Upon you therefore honourable and beloved this Use falleth with a double weight, the Doctrine requireth for the removing of the strokes with which the land is smitten,
Upon you Therefore honourable and Beloved this Use falls with a double weight, the Doctrine requires for the removing of the Strokes with which the land is smitten,
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and that (being Physitians of the State, such as are in places of power) you endeavour by all possible meanes to cause the people to turne to him that smiteth them;
and that (being Physicians of the State, such as Are in places of power) you endeavour by all possible means to cause the people to turn to him that smites them;
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that removing the cause wheresoever you finde it, this miserable effect may cease; turning your selves from whatsoever may be found to be a part of the cause,
that removing the cause wheresoever you find it, this miserable Effect may cease; turning your selves from whatsoever may be found to be a part of the cause,
and endeavouring, as much as in you lyeth, to cause the whole Kingdome to turne from their sinnes also, that anger may be appeased, and smiting stayed and cease.
and endeavouring, as much as in you lies, to cause the Whole Kingdom to turn from their Sins also, that anger may be appeased, and smiting stayed and cease.
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I should humbly present unto your wise considerations, whether something further be not to be done to cause the people to returne. Salomon, Prov. 29.19. telleth you that a servant will not be corrected with words.
I should humbly present unto your wise considerations, whither something further be not to be done to cause the people to return. Solomon, Curae 29.19. Telleth you that a servant will not be corrected with words.
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many that have been complained off •y others, that I have no time nor intention to name, I shall onely represent some few, which are more common and obvious,
many that have been complained off •y Others, that I have no time nor intention to name, I shall only represent Some few, which Are more Common and obvious,
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or about their worldly imployment, as if it were indifferent to come or not to come to the publike Assemblies, •o seek or to provoke the Lord of Hosts.
or about their worldly employment, as if it were indifferent to come or not to come to the public Assemblies, •o seek or to provoke the Lord of Hosts.
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and their mighty men in the warre, ver. 25. yet some among us, (as if they durst out-dare Heaven it selfe) doe come into the presence of an angry God in the dayes of Humiliation with naked brests and such vaine attire as doe openly discover that lightnesse and wantonnesse which is shamefull and unsufferable.
and their mighty men in the war, ver. 25. yet Some among us, (as if they durst outdare Heaven it self) do come into the presence of an angry God in the days of Humiliation with naked breasts and such vain attire as doe openly discover that lightness and wantonness which is shameful and unsufferable.
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but I shall onely name one thing more, which might much further this worke, and that is, that some course may be taken for the purging of the Magistracy, that as scandalous Ministers so ill Justices and scandalous Magistrates may be removed,
but I shall only name one thing more, which might much further this work, and that is, that Some course may be taken for the purging of the Magistracy, that as scandalous Ministers so ill Justices and scandalous Magistrates may be removed,
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and they that turne from God themselves, shall stand in the places of those that should cause others to turne) that the worke of Reformation will ever goe forward, the former or other sinnes be suppressed,
and they that turn from God themselves, shall stand in the places of those that should cause Others to turn) that the work of Reformation will ever go forward, the former or other Sins be suppressed,
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I beseech you, that some course may be taken, such as to your wisdomes may seeme best, to put life into Lawes and Ordinances, that they may not be suffered to sleep, and wicked men to sinne:
I beseech you, that Some course may be taken, such as to your wisdoms may seem best, to put life into Laws and Ordinances, that they may not be suffered to sleep, and wicked men to sin:
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It is noted of King Josiah, that having made a Covenant to walk before the Lord, and to keep his Commandements, &c. he caused all that were present or were found in Jerusalem and Benjamine to stand to it, i. e. (as some read and expound it) he constrained them by Royall Power and Authoritie &c. this is the way to remove the cause of our misery,
It is noted of King Josiah, that having made a Covenant to walk before the Lord, and to keep his commandments, etc. he caused all that were present or were found in Jerusalem and Benjamin to stand to it, i. e. (as Some read and expound it) he constrained them by Royal Power and authority etc. this is the Way to remove the cause of our misery,
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Versum quidem puto, qui dolet de crimine, conversum, qui dolet de animi vanitate. Vertitur qui jam vult demittere peccatum, convertitur qui jam totus & omnino vertitur, qui jam non tantum paenas non timore, sed ad bonum domini contendere fest inat. De vera & falsa paenitent.
Versum quidem puto, qui Dolet de crimine, conversum, qui Dolet de animi vanitate. Vertitur qui jam vult demittere peccatum, convertitur qui jam totus & Omnino vertitur, qui jam non Tantum Penalty non Timore, sed ad bonum domini contendere fist inat. De vera & Falsa penitent.
Lam. 3.40. Psal. 119.59. A regione nostra superbiendo, inobediendo, visibilia sequl. do, cibum vetitum gull ando discessimus: 01 sed ad eum necesse est flendo, visibilia contemnendo at { que } appetitum carnis refraenando redeamus.
Lam. 3.40. Psalm 119.59. A region nostra superbiendo, inobediendo, visibilia sequl. do, Food vetitum gull ando discessimus: 01 sed ad Eum Necessary est flendo, visibilia contemnendo At { que } appetitum carnis refraenando redeamus.
