England's preservation or, a sermon discovering the onely way to prevent destroying judgements: preached to the Honourable House of Commons at their last solemne fast, being on May, 25. 1642. By Obadiah Sedgwicke Batchelour in Divinity and minister of Coggeshall in Essex. Published by order of that house.
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The first is Dies Faetoris, A day of loathsomenesse, and this is the time when the sinner lies rotting in the grave of sin. 2. The second Dies Timoris, a day of anguish,
The First is Die Faetoris, A day of loathsomeness, and this is the time when the sinner lies rotting in the grave of since. 2. The second Die Fear, a day of anguish,
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The first of these is the worst of our dayes, and yet too common (the dead in this sense are more than the living.) The second of these is a bitter and turbulent day,
The First of these is the worst of our days, and yet too Common (the dead in this sense Are more than the living.) The second of these is a bitter and turbulent day,
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and yet it may prove happie and cheerefull (there being more hope of a sore Conscience then of a seared Conscience) The two last are (like precious Jewels) very good, but very Rare:
and yet it may prove happy and cheerful (there being more hope of a soar Conscience then of a seared Conscience) The two last Are (like precious Jewels) very good, but very Rare:
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A cleare instance whereof, you have in the Iewes in this Chapter, who notwithstanding they had almost sinned away their God, their Country, their lives, their helpes, their hopes;
A clear instance whereof, you have in the Iewes in this Chapter, who notwithstanding they had almost sinned away their God, their Country, their lives, their helps, their hope's;
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and all their threatnings in variety of Judgments, though there was but a step twixt them and death, only one mercy twixt them & utter destruction by the enemy,
and all their threatenings in variety of Judgments, though there was but a step betwixt them and death, only one mercy betwixt them & utter destruction by the enemy,
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The Lord saw this dangerous obstinacy and pitties it, and strives with them to save their soules, that they might (by this meanes) save their Countrey.
The Lord saw this dangerous obstinacy and pities it, and strives with them to save their Souls, that they might (by this means) save their Country.
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unto which the Iewes are exhorted in these words [ Break up your Fallow ground ] 2. A dextrous Reformation, delivered unto them by way of caution [ And sow not among thornes: ]
unto which the Iewes Are exhorted in these words [ Break up your Fallow ground ] 2. A dextrous Reformation, Delivered unto them by Way of caution [ And sow not among thorns: ]
The field which I am at this time to worke upon and goe over (you see) is very large, there is much more ground in it then I can conveniently breake up and sow, I shall though (by that Gods assistance who only is the Maker and breaker of hearts) set upon the whole worke,
The field which I am At this time to work upon and go over (you see) is very large, there is much more ground in it then I can conveniently break up and sow, I shall though (by that God's assistance who only is the Maker and breaker of hearts) Set upon the Whole work,
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Tertullian by fallow ground understands the old Law, which hee saith is to be broken up by the new Law (he meanes the Gospel,) an exposition much impertinent, and too wide.
Tertullian by fallow ground understands the old Law, which he Says is to be broken up by the new Law (he means the Gospel,) an exposition much impertinent, and too wide.
Cyprian drawes nearer to the sense, who by fallow ground, understands (Mores popusi) the conversations of the Iewes; and Cyril of Alexandria who by it understands, (Animum sylvescentem) an heart like the wildernesse, wilde and destitute of all pious culture,
Cyprian draws nearer to the sense, who by fallow ground, understands (Mores popusi) the conversations of the Iewes; and Cyril of Alexandria who by it understands, (Animum sylvescentem) an heart like the Wilderness, wild and destitute of all pious culture,
and Briars, and Thornes, and Thistles, (that originall curse which befell the Earth for mans transgression:) And such a piece also is mans sinfull heart Though it bee but a barren Wildernesse for any good,
and Briers, and Thorns, and Thistles, (that original curse which befell the Earth for men Transgression:) And such a piece also is men sinful heart Though it be but a barren Wilderness for any good,
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The upper part of his field hath in it an abundance of thornes (unprofitable thoughts, hurtfull cares, wounding errors;) and the lower part of his field is as full of stinking weedes (vile affections as the Apostle calls them:) the best fruits of him are but as a briar to scratch himselfe,
The upper part of his field hath in it an abundance of thorns (unprofitable thoughts, hurtful Cares, wounding errors;) and the lower part of his field is as full of stinking weeds (vile affections as the Apostle calls them:) the best fruits of him Are but as a briar to scratch himself,
The Scriptures sometimes call this worke, a touching, sometimes a pricking, sometimes a troubling, sometimes a wounding, sometimes a bruising, sometimes a breaking, sometimes a renting, sometimes a killing,
The Scriptures sometime call this work, a touching, sometime a pricking, sometime a troubling, sometime a wounding, sometime a bruising, sometime a breaking, sometime a renting, sometime a killing,
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And this is it which God calls for in the Text from the Iewes as a meanes to prevent their utter destruction by the sword of the Caldeans; whence the proposition (which I shall in the first place insist on) is this,
And this is it which God calls for in the Text from the Iewes as a means to prevent their utter destruction by the sword of the Chaldaeans; whence the proposition (which I shall in the First place insist on) is this,
Namely 1. What the right breaking of a sinfull heart is, which is so availeable to prevent the breaking downe of a sinfull Nation? 2. Some demonstrations that it is a preventing meanes. 3. The Reasons why it is so?
Namely 1. What the right breaking of a sinful heart is, which is so available to prevent the breaking down of a sinful nation? 2. some demonstrations that it is a preventing means. 3. The Reasons why it is so?
And they in Malachy did cry out, and cover the Altar with Teares, and yet for all their pretended contrition, they did profane the holinesse of their God:
And they in Malachy did cry out, and cover the Altar with Tears, and yet for all their pretended contrition, they did profane the holiness of their God:
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And though the Pharisees did assume unto themselves a most mortified garbe of humbling (especially in their dayes of Fasting disfiguring their faces as Christ reports of them) yet their hearts were as loose,
And though the Pharisees did assume unto themselves a most mortified garb of humbling (especially in their days of Fasting disfiguring their faces as christ reports of them) yet their hearts were as lose,
which is acted most in the hidden man, and pierceth like the word, (Hebr. 4. 12.) even to the dividing of soule and spirit, of which likewise there are two kindes, one is stiled Attrition,
which is acted most in the hidden man, and pierces like the word, (Hebrew 4. 12.) even to the dividing of soul and Spirit, of which likewise there Are two Kinds, one is styled Attrition,
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the former (by our Casuists) is called a legall breaking, and the latter an Evangelicall breaking. They difference them thus, partly, 1. By their objects.
the former (by our Casuists) is called a Legal breaking, and the latter an Evangelical breaking. They difference them thus, partly, 1. By their objects.
for it seeth nothing but Sea, all that will teare and distract the Conscience; but Evangelicall contrition is the melting and lamenting of filiall Love, and Hope:
for it sees nothing but Sea, all that will tear and distract the Conscience; but Evangelical contrition is the melting and lamenting of filial Love, and Hope:
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3. By their effects, an Attrite heart may (for that space of time whiles the Conscience burnes and flames with wrath) become negatively penitent, Non proponit peccare, It doth not purpose to sin;
3. By their effects, an Attrite heart may (for that Molle of time while the Conscience burns and flames with wrath) become negatively penitent, Non proponit Peccare, It does not purpose to sin;
All which (if I mistake not) is the same that Cajetan aimes at, when hee saith, that Attrition produceth (velleitatem) an imperfect motion of the will,
All which (if I mistake not) is the same that Cajetan aims At, when he Says, that Attrition Produceth (velleitatem) an imperfect motion of the will,
But this discourse (I feare) is too speculative for this dayes worke, give mee leave therefore to open the nature of this penitentiall heart breaking in a more practicall and profitable way:
But this discourse (I Fear) is too speculative for this days work, give me leave Therefore to open the nature of this penitential heart breaking in a more practical and profitable Way:
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There are severall workings which ordinarily concurre to the full constituting of this heart-breaking worke, whereof some are Antecedent, some are formally ingredient, and some are inseparably consequent.
There Are several workings which ordinarily concur to the full constituting of this Heartbreaking work, whereof Some Are Antecedent, Some Are formally ingredient, and Some Are inseparably consequent.
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And that such persons who are guilty of them, (without Repentance) shall not inherit the kingdome of God, All this the sinner knowes already ▪ and yet is not troubled,
And that such Persons who Are guilty of them, (without Repentance) shall not inherit the Kingdom of God, All this the sinner knows already ▪ and yet is not troubled,
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and shines so clearely in this charge, that the person cannot for his life deny it, thou art a drunkard, thou art this swearer, &c. And hereupon in the name of God arrests him with that wrath which God hath threatned unto that sinne and sinner,
and shines so clearly in this charge, that the person cannot for his life deny it, thou art a drunkard, thou art this swearer, etc. And hereupon in the name of God arrests him with that wrath which God hath threatened unto that sin and sinner,
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and when Nathan drawes his parable out of the cloud, and unclothes his Message to David, saying, Thou art the man, Now Davids 's heart begins to breake and take on; O see!
and when Nathan draws his parable out of the cloud, and unclothes his Message to David, saying, Thou art the man, Now Davids is heart begins to break and take on; Oh see!
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the subtile heart of man will endure and beare all the Historical Notions of sin (as we can the names and natures of diseases and medicines) without any aking and sicknesse;
the subtle heart of man will endure and bear all the Historical Notions of since (as we can the names and nature's of diseases and medicines) without any aching and sickness;
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and enters an action against the soule within the soule, now (and not before) the heart-workings, and heart-breakings doe begin. 3. A Conscience affliction:
and enters an actium against the soul within the soul, now (and not before) the heart-workings, and Heart-breakings do begin. 3. A Conscience affliction:
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And believe it if Conscience which hath been so much stirred begins to stirre, if Conscience which hath beene so often wounded begins to wound, the spirit of man will eftsoone faile and breake within him; O saith Conscience!
And believe it if Conscience which hath been so much stirred begins to stir, if Conscience which hath been so often wounded begins to wound, the Spirit of man will eftsoon fail and break within him; Oh Says Conscience!
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and I have sad newes to tell thee, that great God (against whom thou hast so much and so often sinned) hath commanded and deputed me not only to speake no peace,
and I have sad news to tell thee, that great God (against whom thou hast so much and so often sinned) hath commanded and deputed me not only to speak no peace,
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He thinkes that every threatning which he reades, is a Cloud of Tempests against him, hee thinkes that every judgment hee heares of another, is a Sword drawne to cut him off also;
He thinks that every threatening which he reads, is a Cloud of Tempests against him, he thinks that every judgement he hears of Another, is a Sword drawn to Cut him off also;
what will become of mee? If I should yet live, will the Lord ever bee mercifull to me? The sins which I see are many, the wrath which I feele is great,
what will become of me? If I should yet live, will the Lord ever be merciful to me? The Sins which I see Are many, the wrath which I feel is great,
If I live, I see I am an accursed creature, and if I dye (ô let me not yet dye!) I feare I shall bee for ever (ô my soule breakes at that endlesse word of misery,
If I live, I see I am an accursed creature, and if I die (o let me not yet die!) I Fear I shall be for ever (o my soul breaks At that endless word of misery,
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& an Ocean of ful and free grace in God, and that God (notwithstanding all his former sinnings against him) is most willing and ready to accept of him into mercy,
& an Ocean of full and free grace in God, and that God (notwithstanding all his former sinnings against him) is most willing and ready to accept of him into mercy,
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Such kindnesse from the mercy-seate makes him now as Ephraim, confounded and ashamed, and his heart to breake into most melting flouds of teares, that ever he should bee so monstrously vile to offend such tender and gracious bowels of mercy, which hee now apprehends yerning towards him in and through Christ.
Such kindness from the mercy-seat makes him now as Ephraim, confounded and ashamed, and his heart to break into most melting floods of tears, that ever he should be so monstrously vile to offend such tender and gracious bowels of mercy, which he now apprehends yearning towards him in and through christ.
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The Casuists and Schoolmen affirme it to bee the greatest of all sorrows. 1. In conatu, the whole soule seemes to send springs into it out of every faculty. 2. In extensione, It is a spring which in this life (more or lesse) is continually dropping. 3. In appreciatione, the changed soule doth ever judge that a good God offended, should be the prime cause of greatest sorrow,
The Casuists and Schoolmen affirm it to be the greatest of all sorrows. 1. In conatu, the Whole soul seems to send springs into it out of every faculty. 2. In extension, It is a spring which in this life (more or less) is continually dropping. 3. In appreciatione, the changed soul does ever judge that a good God offended, should be the prime cause of greatest sorrow,
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so farre as it was a Redemption, but sin is (simpliciter displicens) there is nothing in it which is not altogether displeasing unto God, consider it formally as sin.
so Far as it was a Redemption, but since is (simpliciter displicens) there is nothing in it which is not altogether displeasing unto God, Consider it formally as since.
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the heart which is rightly broken, is not only broken for sin, but also from sin by an hatred. 1. Of abomination, loathing it as the greatest evill:
the heart which is rightly broken, is not only broken for since, but also from since by an hatred. 1. Of abomination, loathing it as the greatest evil:
3. By the Records or Instances of Gods sparing a people, and a revoking of his wrath and judgements when they have set upon this Heart-breaking course, Read Ionah 3. 6, 7, 8, 9, 10. 2 Chronicles 34. 27.
3. By the Records or Instances of God's sparing a people, and a revoking of his wrath and Judgments when they have Set upon this Heartbreaking course, Read Jonah 3. 6, 7, 8, 9, 10. 2 Chronicles 34. 27.
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First, where hearts are rightly broken for sinnes, there sinnes are pardoned: and where sinnes are pardoned, all breaking down is unquestionably prevented.
First, where hearts Are rightly broken for Sins, there Sins Are pardoned: and where Sins Are pardoned, all breaking down is unquestionably prevented.
In Esaiah, you reade of washing and cleansing (they are the same with this heart-breaking and mourning) and presently you reade of pardon, Though your sinnes be as scarlet, they shall bee as white as snow, &c. and presently after that, you reade, of eating the good of the Land: a comfortable fruition of themselves,
In Isaiah, you read of washing and cleansing (they Are the same with this Heartbreaking and mourning) and presently you read of pardon, Though your Sins be as scarlet, they shall be as white as snow, etc. and presently After that, you read, of eating the good of the Land: a comfortable fruition of themselves,
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There are somethings in which God hath no delight, He hath no delight in sinnings, nor in punishments: and there are two hearts in which God takes much delight,
There Are somethings in which God hath no delight, He hath no delight in sinnings, nor in punishments: and there Are two hearts in which God Takes much delight,
Though sinners remaine obstinate yet divine compassions work strongly towards them, (How shall I give thee up, Ephraim? how shall I deliver thee, O Israel? &c. Hosea 11. 8.) what bowels then (thinke you) are working in God when sinners are broken and humbled and turning? If God can so hardly finde the way to punish impenitent Ephraim, will he not find the way to spare an humbling Ephraim, See Ier. 31. 18. I have surely heard Ephraim lamenting himselfe, &c. 20. My bowels are troubled for him, I will surely have mercy upon him saith the Lord.
Though Sinners remain obstinate yet divine compassions work strongly towards them, (How shall I give thee up, Ephraim? how shall I deliver thee, Oh Israel? etc. Hosea 11. 8.) what bowels then (think you) Are working in God when Sinners Are broken and humbled and turning? If God can so hardly find the Way to Punish impenitent Ephraim, will he not find the Way to spare an humbling Ephraim, See Jeremiah 31. 18. I have surely herd Ephraim lamenting himself, etc. 20. My bowels Are troubled for him, I will surely have mercy upon him Says the Lord.
Is the breaking up of sinfull hearts, the means to prevent the breaking downe of a sinning Nation? Then let every one of us here, (ô that the whole Land also would) search and try the temper and frame of our hearts, whither they be broken or unbroken? Beloved!
Is the breaking up of sinful hearts, the means to prevent the breaking down of a sinning nation? Then let every one of us Here, (o that the Whole Land also would) search and try the temper and frame of our hearts, whither they be broken or unbroken? beloved!
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Come we not this day with all sorts of guilt upon our soules, and with ropes about our neckes, expecting (if the Lord should render unto us our deserts) the sentence of death,
Come we not this day with all sorts of guilt upon our Souls, and with ropes about our necks, expecting (if the Lord should render unto us our deserts) the sentence of death,
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As one of the Fathers said of Learning, All learning is suspected, nay disrespected by me, wherein is not the mention of Christ, that I affirme of all solemne fastings whatsoever, the Lord regards them not,
As one of the Father's said of Learning, All learning is suspected, nay disrespected by me, wherein is not the mention of christ, that I affirm of all solemn Fastings whatsoever, the Lord regards them not,
or as Isaac said to his Father, Behold the Fire and the Wood, but where is the Lambe for a burnt offering? That the Lord saith unto us, Fast as often as you please,
or as Isaac said to his Father, Behold the Fire and the Wood, but where is the Lamb for a burned offering? That the Lord Says unto us, Fast as often as you please,
I know well, that if a Fast bee rightly performed, it hath as many promises of blessings and mercies (See Esay 58.) As any religious duty whatsoever:
I know well, that if a Fast bee rightly performed, it hath as many promises of blessings and Mercies (See Isaiah 58.) As any religious duty whatsoever:
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Nay, and I thinke that you never read in all the Bible, nor yet in experience, of its right performance without some sudden and remarkeable Testimony of Gods gracious acceptance and answer:
Nay, and I think that you never read in all the bible, nor yet in experience, of its right performance without Some sudden and remarkable Testimony of God's gracious acceptance and answer:
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But then breaking of hearts ever accompanied those prevailing and victorious Fasts, as you may Reade in Iudges, and Samuel, and the Kings, and Ezra, and Nehemiah, &c. And for my part, I should not scruple the assecution of any convenient mercy,
But then breaking of hearts ever accompanied those prevailing and victorious Fasts, as you may Read in Judges, and Samuel, and the Kings, and Ezra, and Nehemiah, etc. And for my part, I should not scruple the assecution of any convenient mercy,
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3. Thirdly, Have wee not all of us sufficient cause to breake our sinfull hearts? Should sinnes, should calamities abroad, should dangers at home breake hearts? all these may then worke upon us:
3. Thirdly, Have we not all of us sufficient cause to break our sinful hearts? Should Sins, should calamities abroad, should dangers At home break hearts? all these may then work upon us:
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Can you bee ignorant of the professed Idolatry in this Land? of the horrid blasphemies? of the over-flowing drunkennesse? of the Sabbaths profanation? &c. And if wee looke at calamities abroad,
Can you be ignorant of the professed Idolatry in this Land? of the horrid Blasphemies? of the overflowing Drunkenness? of the Sabbaths profanation? etc. And if we look At calamities abroad,
Nay if wee looke at the dangers hovering like a Cloud over this Land, and dropping already in manifold and sundry divisions, in manifold plots, in manifold and severall contradictions,
Nay if we look At the dangers hovering like a Cloud over this Land, and dropping already in manifold and sundry divisions, in manifold plots, in manifold and several contradictions,
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and even readie to breake forth (O LORD let it not breake forth) in a bitter intestine Warre amongst our selves, where every mans sword shall bee against his brother,
and even ready to break forth (Oh LORD let it not break forth) in a bitter intestine War among our selves, where every men sword shall be against his brother,
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and the Child may kill the Parent, or the Parent kill his Child (bowels sheathed in bowels,) No man scarce secure in his owne Family, our sins are bringing this upon us,
and the Child may kill the Parent, or the Parent kill his Child (bowels sheathed in bowels,) No man scarce secure in his own Family, our Sins Are bringing this upon us,
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The God of all Wisdome and mercies breake our hearts, that so this judgement may not doe that which all our forreigne enemies hitherto could not doe, Breake downe our Church and Nation.
The God of all Wisdom and Mercies break our hearts, that so this judgement may not do that which all our foreign enemies hitherto could not do, Break down our Church and nation.
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and hastning back, shee found a knife sticking in him, which kild him quickly, then she returnes to her other child thinking to solace her selfe in an onely child,
and hastening back, she found a knife sticking in him, which killed him quickly, then she returns to her other child thinking to solace her self in an only child,
Secondly, It is the immediate and unavoydable forerunner of the greatest of temporall judgements, He that hardens his heart shall be destroyed suddenly and that without remedy, Prov. 29. 1. Observe that place:
Secondly, It is the immediate and unavoidable forerunner of the greatest of temporal Judgments, He that hardens his heart shall be destroyed suddenly and that without remedy, Curae 29. 1. Observe that place:
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6. But now where are our broken hearts? I know not what to say, my heartakes within mee, ô that it could bee broken because hearts are generally unbroken:
6. But now where Are our broken hearts? I know not what to say, my heartakes within me, o that it could be broken Because hearts Are generally unbroken:
Sinners are secure, Consciences are seared, wickednesse is bold, sinnes are a delight and pastime, God is not seene nor feared in his judgements, in His warnings, in His dealings;
Sinners Are secure, Consciences Are seared, wickedness is bold, Sins Are a delight and pastime, God is not seen nor feared in his Judgments, in His Warnings, in His dealings;
Serious thoughts of our sinfull wayes who takes them up? sufficient time for selfe-examination who makes it for himselfe? every man runnes on in his course, loves as hee did, lives as he did;
Serious thoughts of our sinful ways who Takes them up? sufficient time for self-examination who makes it for himself? every man runs on in his course, loves as he did, lives as he did;
spare time, and take it to study the Law, to study Conscience, to study the Gospell, to study mercies, to study judgements, to study Christ, to study all, that after all, our hearts may bee broken for our sinnes, that so God may not breake away from us,
spare time, and take it to study the Law, to study Conscience, to study the Gospel, to study Mercies, to study Judgments, to study christ, to study all, that After all, our hearts may be broken for our Sins, that so God may not break away from us,
And thus much bee spoken with a respect unto every one that heareth mee this day, I have besides all this a particular errand from God to you, who are publike persons,
And thus much be spoken with a respect unto every one that hears me this day, I have beside all this a particular errand from God to you, who Are public Persons,
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and have summond me this day unto this publike worke, me thinkes that the Lord speakes to you in some respect what once he spake to the Prophet Ieremiah, Chap. 1. Verse 10. See, I have this day set you over the Nations,
and have summoned me this day unto this public work, me thinks that the Lord speaks to you in Some respect what once he spoke to the Prophet Jeremiah, Chap. 1. Verse 10. See, I have this day Set you over the nations,
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as Honourable, as ever Parliament undertooke, and as profitable to Church and State, as ever Christians enterprised, your armes shall bee made strong by the blessing of the everlasting God of Iacob, let popish and malevolent and ignorant persons say or doe what they can:
as Honourable, as ever Parliament undertook, and as profitable to Church and State, as ever Christians enterprised, your arms shall be made strong by the blessing of the everlasting God of Iacob, let popish and malevolent and ignorant Persons say or do what they can:
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Give me leave. 1. To represent unto you some publike plots of fallow-ground, which you (blessed be God) have begun to breake, neverthelesse they need yet a more full breaking up.
Give me leave. 1. To represent unto you Some public plots of Fallow-ground, which you (blessed be God) have begun to break, nevertheless they need yet a more full breaking up.
Secondly, to present in all humble fidelity unto you some few intimations and directions. 1. The publike plots of Fallow ground which need a further breaking up, are (especially) foure.
Secondly, to present in all humble Fidis unto you Some few intimations and directions. 1. The public plots of Fallow ground which need a further breaking up, Are (especially) foure.
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There is not such a God-povoking sinne, a God-removing sin, a Church-dissolving sinne, a kingdomebreaking sin as Idolatry, the soule of God abhorres it:
There is not such a God-povoking sin, a God-removing since, a Church-dissolving sin, a kingdomebreaking since as Idolatry, the soul of God abhors it:
after severall scores of yeares, yet how many Parishes in Wales, and in the North, and in other Counties which scarsely have enjoyed this much mercy as to heare one solid soule working Sermon concerning Christ and salvation by him; O Sirs!
After several scores of Years, yet how many Parishes in Wales, and in the North, and in other Counties which scarcely have enjoyed this much mercy as to hear one solid soul working Sermon Concerning christ and salvation by him; Oh Sirs!
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liberties (I confesse) are precious and so are our estates, and so are bodies and lives, ô then what are soules? what are precious soules which did cost the most precious bloud of the Lord Iesus Christ?
Liberties (I confess) Are precious and so Are our estates, and so Are bodies and lives, o then what Are Souls? what Are precious Souls which did cost the most precious blood of the Lord Iesus christ?
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The fourth ill plot of ground lies on Mizpah, or if you please on Mount Taber, for there the Priests were a Net, and a Snare, Hosea 5. 1. And this is an idle and an evill ministry: Sirs!
The fourth ill plot of ground lies on Mizpah, or if you please on Mount Taber, for there the Priests were a Net, and a Snare, Hosea 5. 1. And this is an idle and an evil Ministry: Sirs!
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as learned, as painefull, as profitable Ministers as any in all the Christian world, but I speake onely of such whose speciall gifts consist in one of these two things, either quietly to read out of a booke and discreetly to gather up their Tythes;
as learned, as painful, as profitable Ministers as any in all the Christian world, but I speak only of such whose special Gifts consist in one of these two things, either quietly to read out of a book and discreetly to gather up their Tithes;
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It would amaze any ingenuous man to travaile such a Country as England and passing through many Parishes, this (after all) is his Diurnall, the Patron is Popish, the Minister is an Idle Dunce,
It would amaze any ingenuous man to travail such a Country as England and passing through many Parishes, this (After all) is his Diurnal, the Patron is Popish, the Minister is an Idle Dunce,
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or else a drunkard, or else a swearer, or else a scoffer, preaching all holinesse out of his pulpit out of his Church, out of his family, out of his Parish,
or Else a drunkard, or Else a swearer, or Else a scoffer, preaching all holiness out of his pulpit out of his Church, out of his family, out of his Parish,
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Gods eyes are upon you, and so are the eyes of judicious men, which can distinguish twixt scraping and breaking, our misery will be but finely laid asleepe a while if your plow goes not deepe.
God's eyes Are upon you, and so Are the eyes of judicious men, which can distinguish betwixt scraping and breaking, our misery will be but finely laid asleep a while if your blow Goes not deep.
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you deale with bold offenders, and with cunning offenders too, which (if you looke not the better to it) will quite delude and frustrate all your Religious and pious intentions.
you deal with bold offenders, and with cunning offenders too, which (if you look not the better to it) will quite delude and frustrate all your Religious and pious intentions.
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but in the meane time, the Minister exchangeth his living with another (perhaps) a far of, unknowne to the people, against whom there can bee (for the present) No legall exception,
but in the mean time, the Minister exchangeth his living with Another (perhaps) a Far of, unknown to the people, against whom there can be (for the present) No Legal exception,
4. Lastly, Bee as earnest and active as possibly you can to send Labourers into the Field, I meane, to plant all the Land with an heart-breaking ministery:
4. Lastly, be as earnest and active as possibly you can to send Labourers into the Field, I mean, to plant all the Land with an Heartbreaking Ministry:
If you will goe on with an humble and unwearied zeale, it shall shortly be said of this Parliament, These were Scotlands Vmpire, Irelands guard and revenge, Englands preservation, The Churches safety, and religions glory:
If you will go on with an humble and unwearied zeal, it shall shortly be said of this Parliament, These were Scotlands Umpire, Irelands guard and revenge, Englands preservation, The Churches safety, and Religions glory:
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And so I passe from the Plow to the seed, from the plowing up of Fallow-grounds, to the sowing of them being broken up, expressed with its caution in the Text. And sow not among thornes, &c.
And so I pass from the Blow to the seed, from the plowing up of Fallow-grounds, to the sowing of them being broken up, expressed with its caution in the Text. And sow not among thorns, etc.
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For as it were a vaine thing to sow when the ground is not broken up (the seed would but be a prey) so it were as foolish when the ground is broken up, not to sow (the labour would never prove an harvest) breaking up of the ground being in it selfe only (opus imperfectum & respectivum) a worke for another worke;
For as it were a vain thing to sow when the ground is not broken up (the seed would but be a prey) so it were as foolish when the ground is broken up, not to sow (the labour would never prove an harvest) breaking up of the ground being in it self only (opus imperfectum & respectivum) a work for Another work;
They say well in Philosophy, that whiles the motion is passing from the Terminus a quo It is but in Fieri, and till the terminus ad quem bee attained, it is not in facto esse, the worke is but on the way, it is not at the end, nor done:
They say well in Philosophy, that while the motion is passing from the Terminus a quo It is but in Fieri, and till the terminus ad Whom be attained, it is not in facto esse, the work is but on the Way, it is not At the end, nor done:
And our Saviour did not onely correct the false glosses wherewith the Pharisees had corrupted the law, but also erected and established the true sense and genuine Interpretation of it:
And our Saviour did not only correct the false Glosses wherewith the Pharisees had corrupted the law, but also erected and established the true sense and genuine Interpretation of it:
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because after all this, He tooke no care or heed to walke in the Law of the Lord God of Israel with all his heart, It is (I think) a true maxime, that all true quarrell with evill, ariseth from the love of good:
Because After all this, He took no care or heed to walk in the Law of the Lord God of Israel with all his heart, It is (I think) a true maxim, that all true quarrel with evil, arises from the love of good:
Yea ordinary policy can discerne (in a Common-wealth) as great an aptnesse to tumult where conveniencie is with held as there is to impatience, where misery is felt:
Yea ordinary policy can discern (in a Commonwealth) as great an aptness to tumult where conveniency is with held as there is to impatience, where misery is felt:
shall I adde one thing more? That in all publike changes and alterations, these ever goe in the thoughts of the vulgar (yea of all) Confident expectations that some other thing must succeed in the place of any thing that is removed, (especially in matter of Religion where corruption is discerned on all sides) the ordination and plantation of which,
shall I add one thing more? That in all public changes and alterations, these ever go in the thoughts of the Vulgar (yea of all) Confident Expectations that Some other thing must succeed in the place of any thing that is removed, (especially in matter of Religion where corruption is discerned on all sides) the ordination and plantation of which,
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if publike authority doth not take in hand, you shall finde that ordinary heades will presume to doe, the which what confusion it will make amongst people,
if public Authority does not take in hand, you shall find that ordinary Heads will presume to do, the which what confusion it will make among people,
By them Chrysostome understands Idols (as entangling and piercing as the sharpest of Briars and thornes) Origen and Hierom, by the thornes understand covetousnesse and the cares of the world (which likewise are scratching and wounding) others understand all our sinfull corruptions ', there are spinae in corde, saith Bernard, thornes in our hearts,
By them Chrysostom understands Idols (as entangling and piercing as the Sharpest of Briers and thorns) Origen and Hieronymus, by the thorns understand covetousness and the Cares of the world (which likewise Are scratching and wounding) Others understand all our sinful corruptions ', there Are Spine in cord, Says Bernard, thorns in our hearts,
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and some understand by the thorns, mixtures of worship crept into the worship of God amongst the Iewes (as Sanctius and others.) But with the favour of all these (and yet with submission) I conjecture that these words (Sow not among Thornes) are a proverbiall speech,
and Some understand by the thorns, mixtures of worship crept into the worship of God among the Iewes (as Sanctius and Others.) But with the favour of all these (and yet with submission) I conjecture that these words (Sow not among Thorns) Are a proverbial speech,
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as that their pains and endeavours might not come to nothing, but might prove effectuall and successefull, be to some good purpose indeed, &c. As an Husbandman who sowes, will so sow that hee may reape,
as that their pains and endeavours might not come to nothing, but might prove effectual and successful, be to Some good purpose indeed, etc. As an Husbandman who sows, will so sow that he may reap,
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but some also amongst ourselves who have sowen Popish, Arminian, Socinian, and superstitious Tares. 2. The cunning man, and he sowes divisions and dissentions;
but Some also among ourselves who have sown Popish, Arminian, Socinian, and superstitious Tares. 2. The cunning man, and he sows divisions and dissensions;
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There have been (and still are) too many who sow division twixt the King and the Parliament, twixt Ministers and Ministers, twixt Ministers and people, twixt people and people.
There have been (and still Are) too many who sow division betwixt the King and the Parliament, betwixt Ministers and Ministers, betwixt Ministers and people, betwixt people and people.
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3. The foolish man, and hee sowes hee cares not what (in respect of the seed) nor where (in respect of the soyle) nor when (in respect of the time,) and so all is lost and comes to nothing.
3. The foolish man, and he sows he Cares not what (in respect of the seed) nor where (in respect of the soil) nor when (in respect of the time,) and so all is lost and comes to nothing.
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Though penitentiall workes rightly done are never without successe and blessing, yet pretendingly penitentiall agents may so carry on these works (materially good) that they may never prove formally and eventually good or beneficiall:
Though penitential works rightly done Are never without success and blessing, yet pretendingly penitential agents may so carry on these works (materially good) that they may never prove formally and eventually good or beneficial:
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Shadowes and pageants of Repentance, seeming to bee so to the eye of man, but not heart-workings which onely are interpreted to be true and solid to the eye of God:
Shadows and pageants of Repentance, seeming to be so to the eye of man, but not heart-workings which only Are interpreted to be true and solid to the eye of God:
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That will not cut, this will not helpe, the other will not heate, no more will a meerely externall Repentance prevent any judgements or obtaine any mercies.
That will not Cut, this will not help, the other will not heat, no more will a merely external Repentance prevent any Judgments or obtain any Mercies.
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The Pharisees did many acts of Righteousnesse, but lost them, and themselves, because they opposed and rejected Christ who was the chiefest and only Righteousnesse.
The Pharisees did many acts of Righteousness, but lost them, and themselves, Because they opposed and rejected christ who was the chiefest and only Righteousness.
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There is (beloved) such a naturall concatenation twixt all vices (and so there is amongst vertues) That they (in a formall working) ever include an universall hatred, or an universall love:
There is (Beloved) such a natural concatenation betwixt all vices (and so there is among Virtues) That they (in a formal working) ever include an universal hatred, or an universal love:
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though a multitude of lesser evills bee crushed, if yet the greater are spared to survive, This Reformation will prove like Sauls discretion with the Amalekites, who spared the fattest and destroyed the poorest,
though a multitude of lesser evils be crushed, if yet the greater Are spared to survive, This Reformation will prove like Saul's discretion with the Amalekites, who spared the Fattest and destroyed the Poorest,
And the third is, That when these evils once feele their strength and regaine their opportunity, they will become more evill and mischievous then ever:
And the third is, That when these evils once feel their strength and regain their opportunity, they will become more evil and mischievous then ever:
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Histories and experiences witnesse enough of this Popery was hot in former Kings times, but when it got out the bit by the death of Edward the sixth, it burst out with more burnings and flaming cruelty in Queen Maries dayes.
Histories and experiences witness enough of this Popery was hight in former Kings times, but when it god out the bit by the death of Edward the sixth, it burst out with more burnings and flaming cruelty in Queen Mary's days.
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The Acts of men doe spring sometimes from feare, and sometimes from love, those of feare may bee more strong and stirring for the present, (like a floud which runnes more violently then a River) but those of love are most acceptable and constant:
The Acts of men do spring sometime from Fear, and sometime from love, those of Fear may be more strong and stirring for the present, (like a flood which runs more violently then a River) but those of love Are most acceptable and constant:
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It is a strange thing to observe how the spirits of men are ballanced and mounted and keepe paralell with the ends which they propound unto themselves!
It is a strange thing to observe how the spirits of men Are balanced and mounted and keep parallel with the ends which they propound unto themselves!
As vitious acts are under GODS curse, so vaine-glorious acts are out of his blessing: Sinceritie, humble sinceritie is that which gives life, findes acceptance, and is crowned with successe.
As vicious acts Are under GOD'S curse, so vainglorious acts Are out of his blessing: Sincerity, humble sincerity is that which gives life, finds acceptance, and is crowned with success.
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and on your own strength to consummate and perfect it, and what blessed issue can bee expected where weak man is left alone to bee the Author and finisher of great actions?
and on your own strength to consummate and perfect it, and what blessed issue can be expected where weak man is left alone to be the Author and finisher of great actions?
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Sometimes offering all our service and strength for CHRIST and Religion, and suddenly intent only to our owne delights and wayes, forgetting (like them who are much in complements) all our zeale and professions:
Sometime offering all our service and strength for CHRIST and Religion, and suddenly intent only to our own delights and ways, forgetting (like them who Are much in compliments) all our zeal and professions:
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It is observed in Nature, that many remisse acts (which have no proportion to effects) and some strong acts soone remitted, will equally come to nothing:
It is observed in Nature, that many remiss acts (which have no proportion to effects) and Some strong acts soon remitted, will equally come to nothing:
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if all this should be so managed by us, that our prayers, that our confessions, that our hearings, that our resolvings should come to nothing, and prove nothing:
if all this should be so managed by us, that our Prayers, that our confessions, that our hearings, that our resolvings should come to nothing, and prove nothing:
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If after all this, God should not be reconciled unto us, our transgressions should not be pardoned, judgements should not be withdrawn, mercies should not be sent downe;
If After all this, God should not be reconciled unto us, our transgressions should not be pardoned, Judgments should not be withdrawn, Mercies should not be sent down;
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and a desolation, after it hath seemed to meet the Lord by solemne confessions and humiliations? To perish in the shewes of repentance is a bitter perishing.
and a desolation, After it hath seemed to meet the Lord by solemn confessions and humiliations? To perish in the shows of Repentance is a bitter perishing.
So when we come to die, and then come to judgement, and say, Lord, we have heard thy Word, we have fasted, we have prayed, we have afflicted our bodies and soules;
So when we come to die, and then come to judgement, and say, Lord, we have herd thy Word, we have fasted, we have prayed, we have afflicted our bodies and Souls;
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Nay, put the case, that now after all our fastings, the same judgement (or a worse) should befall us which befalls our poore Brethren in Ireland, that the sword should break forth among us,
Nay, put the case, that now After all our Fastings, the same judgement (or a Worse) should befall us which befalls our poor Brothers in Ireland, that the sword should break forth among us,
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and all the unmercifull and sudden calamities of warre should beleaguer us, that in a moment the Gospel should bee banished, our liberties should be imbondaged, our estates should be exhausted, our lands should be dispossessed, our houses should be burnt, our coffers should be ransack'd, our bodies should be tortured,
and all the unmerciful and sudden calamities of war should beleaguer us, that in a moment the Gospel should be banished, our Liberties should be imbondaged, our estates should be exhausted, our Lands should be dispossessed, our houses should be burned, our coffers should be ransacked, our bodies should be tortured,
God hath called to England, once, againe, often, a longer time, repent indeed, turne from your evill wayes indeed, be upright and holy indeed, walk with me once at length in truth;
God hath called to England, once, again, often, a longer time, Repent indeed, turn from your evil ways indeed, be upright and holy indeed, walk with me once At length in truth;
judgements have called, warnings have called, consciences still call, dangers still call, feares still call, the Ministers of God (as the Prophets of old) still call,
Judgments have called, Warnings have called, Consciences still call, dangers still call, fears still call, the Ministers of God (as the prophets of old) still call,
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who believes our reports and calls? the Prophet is reputed a foole, and the Spirituall man mad, men will be sinfull still, they will (perhaps one of ten thousand) bee seemingly penitent;
who believes our reports and calls? the Prophet is reputed a fool, and the Spiritual man mad, men will be sinful still, they will (perhaps one of ten thousand) be seemingly penitent;
and the issue (I feare) will bee this, the destruction of the transgressors and of the sinners shall be together, Isai. 1. 28. And while they be folden together as thornes, they shall be devoured as stubble fully dry, Nahum 1. 10
and the issue (I Fear) will be this, the destruction of the transgressors and of the Sinners shall be together, Isaiah 1. 28. And while they be folden together as thorns, they shall be devoured as stubble Fully dry, Nahum 1. 10
and more (we are perswaded) had received their seale, had not the excellency of your attempts raised against you, the enmity of manifold oppositions and contradictions;
and more (we Are persuaded) had received their seal, had not the excellency of your attempts raised against you, the enmity of manifold oppositions and contradictions;
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and seducing Priests and Jesuits. 4. With notorious delinquents and offenders. 5. Against scandalous Ministers and Innovations. 6. For the setling of a faithfull and laborious Ministry. 7. For an honourable maintenance and encouragement of it; (O never let us stand to the courtesie of the vulgar!) 8. For the easing of tender consciences. 9. For the vindicating of the Lords day. 10. For the setling of all distractions,
and seducing Priests and Jesuits. 4. With notorious delinquents and offenders. 5. Against scandalous Ministers and Innovations. 6. For the settling of a faithful and laborious Ministry. 7. For an honourable maintenance and encouragement of it; (Oh never let us stand to the courtesy of the Vulgar!) 8. For the easing of tender Consciences. 9. For the vindicating of the lords day. 10. For the settling of all distractions,
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and hopes of a Church-Reformation according to the Word of God, against which malice it selfe cannot justly open its mouth. 11. For the succouring and relieving of poore and distressed Ireland: Hasten all that you can, lest it prove too late.
and hope's of a Church reformation according to the Word of God, against which malice it self cannot justly open its Mouth. 11. For the succouring and relieving of poor and distressed Ireland: Hasten all that you can, lest it prove too late.
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Take up your first thoughts, and engage your hearts and resolutions, and all your endeavours speedily and successefully to carry on (at least) this one work of all works, a solid Reformation:
Take up your First thoughts, and engage your hearts and resolutions, and all your endeavours speedily and successfully to carry on (At least) this one work of all works, a solid Reformation:
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peruse that place well in Haggai 2. 18. Consider now (saith the Lord) from this day, even from the day that the foundation of the Lords Temple was laid, consider it.
peruse that place well in Chaggai 2. 18. Consider now (Says the Lord) from this day, even from the day that the Foundation of the lords Temple was laid, Consider it.
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should such a man as I flee? said Nehemiah, Chap. 6. 11. guilty persons who are contriving against the foundations of a Church and State, they may well feare;
should such a man as I flee? said Nehemiah, Chap. 6. 11. guilty Persons who Are contriving against the foundations of a Church and State, they may well Fear;
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And Henry, afterwards Duke of Saxony rather adventured the hopes of the Dukedome, than that he would be bound not to change and reforme a corrupt Religion.
And Henry, afterwards Duke of Saxony rather adventured the hope's of the Dukedom, than that he would be bound not to change and reform a corrupt Religion.
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and the greatest Reformers in Religion have attained thereby to the greatest splendor and glory, as Hezekiah, Iehosophat, Iosiah, King Edward, &c. A possible work:
and the greatest Reformers in Religion have attained thereby to the greatest splendour and glory, as Hezekiah, Iehosophat, Josiah, King Edward, etc. A possible work:
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Secondly, If you would carry on this work for good, then you must get into your hearts, and cherish in your thoughts all those things which will quicken you to the perfecting of such a work.
Secondly, If you would carry on this work for good, then you must get into your hearts, and cherish in your thoughts all those things which will quicken you to the perfecting of such a work.
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First, you must labour to possesse your hearts with those active, industrious, and unwearied graces of selfe-deniall, of ardent love of God, of enflamed zeale for his glory,
First, you must labour to possess your hearts with those active, Industria, and unwearied graces of self-denial, of Ardent love of God, of inflamed zeal for his glory,
and their currs presently opened their foule mouthes, crying out, that he was (mendax, perfidus, apostata, tuba rebellionis, quod omnia quae de moliminibus Papae scripsisset, ficta erant & ementita &c.) a liar, perfidious, an Apostate, a trumpet of rebellion and sedition;
and their currs presently opened their foul mouths, crying out, that he was (mendax, perfidus, apostata, Tubam Rebellion, quod omnia Quae de moliminibus Pope scripsisset, ficta Erant & ementita etc.) a liar, perfidious, an Apostate, a trumpet of rebellion and sedition;
The like we read in our owne Chronicles, when King Edward set upon Reformation, what scorns, derisions, oppositions, sides, tumults encountred it by the Friars, and the Popish party;
The like we read in our own Chronicles, when King Edward Set upon Reformation, what scorns, derisions, oppositions, sides, tumults encountered it by the Friars, and the Popish party;
In a good work you have a God commanding (as once to Ioshua, chap. 1. 9. Have not I commanded thee? be strong and of a good courage;) and a God protecting you (as in the same place, the Lord thy God is with thee whithersoever thou goest,) and a God promising to blesse and reward you:
In a good work you have a God commanding (as once to Ioshua, chap. 1. 9. Have not I commanded thee? be strong and of a good courage;) and a God protecting you (as in the same place, the Lord thy God is with thee whithersoever thou goest,) and a God promising to bless and reward you:
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but was much wronged and injured by the Duke of Saxony, of which complaining, Caesar returned him this answer, have a little patience, Tua causa erit mea causa, thy cause and condition shall be mine owne, and this was heartning enough;
but was much wronged and injured by the Duke of Saxony, of which complaining, Caesar returned him this answer, have a little patience, Tua causa erit mea causa, thy cause and condition shall be mine own, and this was heartening enough;
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O what a glory unto our good God, what a beauty to our Church, what an honour to our Nation, what a satisfaction to all pious hearts, what a safety to this Land, what an influence to all the Churches of Christ will this Reformation prove if it could be once effectually wrought by Gods blessing and your successefull endeavours. FINIS.
O what a glory unto our good God, what a beauty to our Church, what an honour to our nation, what a satisfaction to all pious hearts, what a safety to this Land, what an influence to all the Churches of christ will this Reformation prove if it could be once effectually wrought by God's blessing and your successful endeavours. FINIS.
Poene securus spectator sum & 〈 ◊ 〉 minaces & scroces Papistas non hujus facio: si nos ruemus, ruet Christus unâ scilicet ille regnator mundi, said Luth. in lib. edit. 1549.
Poene Secure spectator sum & 〈 ◊ 〉 minaces & scroces Papists non hujus facio: si nos ruemus, ruet Christus unâ scilicet Isle regnator mundi, said Luth. in lib. edit. 1549.
