A broken heart, or The grand sacrifice. As it was laid out in a sermon preached at St. Maries in Beverley, in the East-riding of the county of Yorke, upon the monthly fast-day in Christmas-weeke, being Decemb. 28. 1642. By John Shawe, pastor of the church at Rotherham in the same county.
PSALME 51. ver. 16, 17. For thou destrest not Sacrifice, else would I give it: thou delightest not in burnt Offerings, 17. The Sacrifices of God are a broken spirit:
PSALM 51. ver. 16, 17. For thou destrest not Sacrifice, Else would I give it: thou delightest not in burned Offerings, 17. The Sacrifices of God Are a broken Spirit:
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but many use him like a Babylonish brat, dashing out his braines as soone as he is borne) wonder not I say that these times, too commonly made times of feasting and merriment, are now become times of fasting and mourning; (yea, not the sixth or seventh (as Zach 7.) but the twelvemonth fast) our Saviour tels that when he Bridegroom should be takne away,
but many use him like a Babylonish brat, dashing out his brains as soon as he is born) wonder not I say that these times, too commonly made times of feasting and merriment, Are now become times of fasting and mourning; (yea, not the sixth or seventh (as Zach 7.) but the twelvemonth fast) our Saviour tells that when he Bridegroom should be takne away,
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Now when our Bridegroome Christ seemes to remove from the Temple, from the Cherub from the thr•shold, to the Mountaine (Ezek. 9. & 10. & 11.) When our God seems to be removed from our Land (heretofore the glory of Lands, the fortunate Iland) by reason of our sinues, witnesse our wars and divisions from his ordinances;
Now when our Bridegroom christ seems to remove from the Temple, from the Cherub from the thr•shold, to the Mountain (Ezekiel 9. & 10. & 11.) When our God seems to be removed from our Land (heretofore the glory of Lands, the fortunate Island) by reason of our Sinews, witness our wars and divisions from his ordinances;
I have read, in our Chronicles, though now I cannot on the sudden tell where, (being far removed from my study, Bookes and papers) that heretofore there was in England a Christmas kept, called the silent and dumbe Christmas;
I have read, in our Chronicles, though now I cannot on the sudden tell where, (being Far removed from my study, Books and papers) that heretofore there was in England a Christmas kept, called the silent and dumb Christmas;
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a wrestling power, and binding power, Ex. 32. A commanding power, Isa. 45. 11. See in old Testament, Iudg 20. There was a scareful civill War in the same Land, amongst Gods people of the same religion (by profession);
a wrestling power, and binding power, Ex. 32. A commanding power, Isaiah 45. 11. See in old Testament, Judge 20. There was a scareful civil War in the same Land, among God's people of the same Religion (by profession);
The eleven Tribes send first to know the truth whether there was such a fact done or no, its proved ver. 3, 4, 5. Secondly, they offer faire termes of peace to their brethren, only let the delinquents be punished vers. 12. 13. Thirdly,
The eleven Tribes send First to know the truth whither there was such a fact done or not, its proved for. 3, 4, 5. Secondly, they offer fair terms of peace to their brothers, only let the delinquents be punished vers. 12. 13. Thirdly,
and others to be sutlers for the Army Vers. 9. 10. And forth they goe. 400000 of Israel against 26000 of Benjamin; so that the people of Isarel had far more men, a far better cause,
and Others to be sutlers for the Army Vers. 9. 10. And forth they go. 400000 of Israel against 26000 of Benjamin; so that the people of Israel had Far more men, a Far better cause,
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no page in that wherein Mordecaies good fact was mentioned, Est. 6. But see how Esther first prevailed with God, Cap. 4. 16, 17. So when a Kingdome was upon the knee, within forty dayes of giving up the Ghost;
no page in that wherein Mordecaies good fact was mentioned, Est. 6. But see how Esther First prevailed with God, Cap. 4. 16, 17. So when a Kingdom was upon the knee, within forty days of giving up the Ghost;
yet Fasting and Prayer was one helpe to bring all safe back againe, Ionah 3. 5, 6, 7, 8. I might be large this way, I onely shew how needfull this worke is even now.
yet Fasting and Prayer was one help to bring all safe back again, Jonah 3. 5, 6, 7, 8. I might be large this Way, I only show how needful this work is even now.
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Onely (that we may doe it aright) know its not abstaining from meate and drinke for a day (so far as our bodily health and infirmities will admit) and from workes of our calling, sports,
Only (that we may do it aright) know its not abstaining from meat and drink for a day (so Far as our bodily health and infirmities will admit) and from works of our calling, sports,
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but the main work of a fast stands in three things, 1. Heart-breaking humiliation, called a day to afflict a mans soule in, Levit. 23. 27. Soule-pricking sorrow.
but the main work of a fast Stands in three things, 1. Heartbreaking humiliation, called a day to afflict a men soul in, Levit. 23. 27. Soul-pricking sorrow.
else let Ioshua and Elders weep, rent their cloths, and fast, it will not do, till cursed persons and cursed things be removed Iosh. 7. 6, 7, 10, 11. Isa, 58. 5, 6. Fasts used therefore to be closed up with a Covenant;
Else let Ioshua and Elders weep, rend their clothes, and fast, it will not do, till cursed Persons and cursed things be removed Joshua 7. 6, 7, 10, 11. Isaiah, 58. 5, 6. Fasts used Therefore to be closed up with a Covenant;
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Neh. 9. 38. Now that we may performe this inward and maine part of a holy Fast this day, I have grasped up some few thoughts (such as in this want of Bookes, in this distracted condition I can,) which may helpe us in this heart-breaking, and soule-reforming worke;
Neh 9. 38. Now that we may perform this inward and main part of a holy Fast this day, I have grasped up Some few thoughts (such as in this want of Books, in this distracted condition I can,) which may help us in this Heartbreaking, and soule-reforming work;
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This is Davids maine penitentiall Psalme, which after he had so fouly sinned with Bathsheba, beene guilty of the murder of Ʋriah made his servants accessary, &c. And,
This is Davids main penitential Psalm, which After he had so foully sinned with Bathsheba, been guilty of the murder of Ʋriah made his Servants accessary, etc. And,
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Of his sinnes in generall, how many and hainous they were, Vers 1, 2, 3. Secondly, of his particular sinnes he was in especiall guilty of Ver. 14. Thirdly, of the fountaine, spring,
Of his Sins in general, how many and heinous they were, Vers 1, 2, 3. Secondly, of his particular Sins he was in especial guilty of Ver. 14. Thirdly, of the fountain, spring,
2. Petition, and that of three things, (in all the World most necessary,) First, Justification or free pardon of sinnes, Vers. 1. 2. Secondly, of Sanctification,
2. Petition, and that of three things, (in all the World most necessary,) First, Justification or free pardon of Sins, Vers. 1. 2. Secondly, of Sanctification,
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3. Resolution, what David would doe upon this, Viz. Serve and praise God better, Vers. 15. The manner how David would hereafter praise God is set out in my Text two wayes, 1. Negatively not with Sacrifices nor burnt Offerings, 2. Affirmatively,
3. Resolution, what David would do upon this, Viz. Serve and praise God better, Vers. 15. The manner how David would hereafter praise God is Set out in my Text two ways, 1. Negatively not with Sacrifices nor burned Offerings, 2. Affirmatively,
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for the first, why he would not doe it with Sacrifices, &c. Hee gives two reasons, 1. A priori God never desired them aforehand, 2. God never delighted in them afterward.
for the First, why he would not do it with Sacrifices, etc. He gives two Reasons, 1. A priori God never desired them aforehand, 2. God never delighted in them afterwards.
For the second, why hee would serve God with a broken heart, &c. He implies in these words three reasons, 1. A broken heart is Sacrifices in the plurall number, i. e. Wheras there were five sorts of Sacrifices in the old law, viz Burnt-offering, Meate-offering, Peaceoffering, Sin-offering and Trespasse-offering, this broken heart is instar omnium, as good,
For the second, why he would serve God with a broken heart, etc. He Implies in these words three Reasons, 1. A broken heart is Sacrifices in the plural number, i. e. Whereas there were five sorts of Sacrifices in the old law, videlicet Burnt-offering, Meat offering, Peaceoffering, Sin-offering and Trespass offering, this broken heart is instar omnium, as good,
] i. e. The best and eminentest kind of Sacrifices, (as Mountaine of God, Word of God, people of God, are the eminentest.) 3. Such as God will not despise, i. e. Highly prize and value,
] i. e. The best and Eminentest kind of Sacrifices, (as Mountain of God, Word of God, people of God, Are the Eminentest.) 3. Such as God will not despise, i. e. Highly prize and valve,
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Object. How can it be said that God required not neither delighted in sacrifices? &c. Seeing in the book of Leviticus, in all ceremoniall Law, God commanded them, his people in the old Testament dayly offered them,
Object. How can it be said that God required not neither delighted in Sacrifices? etc. Seeing in the book of Leviticus, in all ceremonial Law, God commanded them, his people in the old Testament daily offered them,
and God was well pleased with, and accepted of them, Heb. 11. 4. Gen. 8. 20. 21. Nay in the next Verse but one of this, Psal. David, promiseth them verse 19. Ans. To this our Divines doe (as I conceive truly and fully) give answer in two points.
and God was well pleased with, and accepted of them, Hebrew 11. 4. Gen. 8. 20. 21. Nay in the next Verse but one of this, Psalm David, promises them verse 19. Ans. To this our Divines do (as I conceive truly and Fully) give answer in two points.
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thus Isai. 1. 11, 12, 13. Who required your Burnt Offerings, Sacrifices, Sabbaths, new Moones, id est, God never required or delighted in the best of these, joyned with living in their sins, vers. 16. and severed from a broken heart;
thus Isaiah 1. 11, 12, 13. Who required your Burned Offerings, Sacrifices, Sabbaths, new Moons, id est, God never required or delighted in the best of these, joined with living in their Sins, vers. 16. and severed from a broken heart;
I will slash our Text no longer, as some doe their garments, till more gay and lesse warme, idem vitii habet nimia, as nulla divisio, this is not a day of curious dividing Texts, much lesse Kingdomes, but hearts only;
I will slash our Text no longer, as Some do their garments, till more gay and less warm, idem vitii habet Nimia, as nulla divisio, this is not a day of curious dividing Texts, much less Kingdoms, but hearts only;
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expect not much from me (beloved) that can performe but little at best, especially on this suddaine, chiefly now, being from books and meanes, thus torne, distracted and divided.
expect not much from me (Beloved) that can perform but little At best, especially on this sudden, chiefly now, being from books and means, thus torn, distracted and divided.
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Obser. That all the best outward dutyes and services (such as God in his word requires) if performed without a broken and contrite heart are no way delightsome but displeasing to God.
Observation That all the best outward duties and services (such as God in his word requires) if performed without a broken and contrite heart Are no Way delightsome but displeasing to God.
The Scripture mentions, that the best duties and services done without a broken heart, God abhors the dutyes, Isa. 1. 13. Psal. 66. 18. Isa. 66. 2, 3. as if it had not been done, Rom. 2. 28, 29. 2 Abhors the person or doer of such services, cals them dogs dirt, chaffe, &c. 1 Cor. 10. 5. God was not pleased with such persons;
The Scripture mentions, that the best duties and services done without a broken heart, God abhors the duties, Isaiah 1. 13. Psalm 66. 18. Isaiah 66. 2, 3. as if it had not been done, Rom. 2. 28, 29. 2 Abhors the person or doer of such services, calls them Dogs dirt, chaff, etc. 1 Cor. 10. 5. God was not pleased with such Persons;
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3 Will damne them hereafter not withstanding all their duties, Matth. 7. 21. Luk. 13. 27. All these can no more hinder the fire of Gods wrath, from destroying Kingdomes or persons,
3 Will damn them hereafter not withstanding all their duties, Matthew 7. 21. Luk. 13. 27. All these can no more hinder the fire of God's wrath, from destroying Kingdoms or Persons,
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Prayer, hearing, keeping Sabbaths, receiving Sacraments God indeed requires and enjoynes (so did he Sacrifices) but Prayer, hearing, receiving, &c. without a broken heart, such God never required;
Prayer, hearing, keeping Sabbaths, receiving Sacraments God indeed requires and enjoins (so did he Sacrifices) but Prayer, hearing, receiving, etc. without a broken heart, such God never required;
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from the first of Genesis to the last of Revelation, no one place ever required such, Isai. 58. 5. Ier. 7. 22, 23. God never spake one word of such.
from the First of Genesis to the last of Revelation, no one place ever required such, Isaiah 58. 5. Jeremiah 7. 22, 23. God never spoke one word of such.
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are in Scripture called, duties and no duties, services and no services (as is said in the Riddle) 2 Kings 17. in vers. 33. Text saith, those mongrel Samaritans feared God.
Are in Scripture called, duties and no duties, services and no services (as is said in the Riddle) 2 Kings 17. in vers. 33. Text Says, those mongrel Samaritans feared God.
yet 1 Chron. 10. 14. Saul enquired not of the Lord, so in 1 Sam. 2. 23, 24. with 3. 13. Thus ancients expound those places, where its said that the Jewes sought not God, fasted not, were not circumcised,
yet 1 Chronicles 10. 14. Saul inquired not of the Lord, so in 1 Sam. 2. 23, 24. with 3. 13. Thus ancients expound those places, where its said that the Jews sought not God, fasted not, were not circumcised,
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as Jer. 9. 25, 26. &c. Reas. 3. Because such services are but bodily exercise, 1 Tim. 4. 8. Now of your dearest Wife, Child, &c. What do you care for the presence of their body (though never so beautifull and pleasant formerly) if it want a heart, a soul? no, you say with Abraham, let me bury my dead out of my sight;
as Jer. 9. 25, 26. etc. Reas. 3. Because such services Are but bodily exercise, 1 Tim. 4. 8. Now of your dearest Wife, Child, etc. What do you care for the presence of their body (though never so beautiful and pleasant formerly) if it want a heart, a soul? no, you say with Abraham, let me bury my dead out of my sighed;
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Is there no kinde of Idolatrie but worshipping stocks, and stones? yes Ezek. 14. 7. witnesse second Commandement resting on Temple of the Lord, Temple of the Lord;
Is there no kind of Idolatry but worshipping stocks, and stones? yes Ezekiel 14. 7. witness second Commandment resting on Temple of the Lord, Temple of the Lord;
and yet except our righteousnesse go beyond theirs, no heaven Matt. 5. 20. Reas. 5. Breaking of the heart is the end of Sacrifices, therefore better then they;
and yet except our righteousness go beyond theirs, no heaven Matt. 5. 20. Reas. 5. Breaking of the heart is the end of Sacrifices, Therefore better then they;
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what are they without it? Sacrifices not onely (though mainly) typed out that true propitiatory Sacrifice, The Lambe of God that takes away sins of world,
what Are they without it? Sacrifices not only (though mainly) typed out that true propitiatory Sacrifice, The Lamb of God that Takes away Sins of world,
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I see more Corne under my hand, then I can thresh out speedily, and yet your extraordinary occasions this day cause me cut short my distracted thoughts;
I see more Corn under my hand, then I can thresh out speedily, and yet your extraordinary occasions this day cause me Cut short my distracted thoughts;
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Satan may still dwell in the heart, for all Iudases devotion, Ioh. 13. 27. And himselfe be a devill, Ioh. 6. 70. Wee may for all them neither truly draw nigh to God, Mat. 15. 8. Nor he to us, Prov. 1. 27, 28, 29. Indeed was it not so, I would confesse that bloodsucking Monster of Rome (that kills the bodies, Rev. 13. 15. and sells soules of men, Rev. 18. 13.) To carry away the Bell from all Churches,
Satan may still dwell in the heart, for all Judas's devotion, John 13. 27. And himself be a Devil, John 6. 70. we may for all them neither truly draw High to God, Mathew 15. 8. Nor he to us, Curae 1. 27, 28, 29. Indeed was it not so, I would confess that bloodsucking Monster of Room (that kills the bodies, Rev. 13. 15. and sells Souls of men, Rev. 18. 13.) To carry away the Bell from all Churches,
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for guilded Pictures, Vestments, Tapers, Images, cringings, bowings, Crucifixes, Altars, Musicke, &c. Long Prayers, strange gestures, (to make sport for children) and I heare them brag of these; Alas who required these;
for Guilded Pictures, Vestments, Tapers, Images, cringings, bowings, Crucifixes, Altars, Music, etc. Long Prayers, strange gestures, (to make sport for children) and I hear them brag of these; Alas who required these;
Vse 2. Would have told us, that in old Testament as well as new, God required spiritual service, else cringing and laying hand on head of Sacrifice, would not serve, without slaying sinne, and broken hearts.
Use 2. Would have told us, that in old Testament as well as new, God required spiritual service, Else cringing and laying hand on head of Sacrifice, would not serve, without slaying sin, and broken hearts.
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1 Naturall abilities of body and minde, yet for all Achitophels wit, Goliahs strength, Absolons beauty, Balams subtilty, may perish eternally. 2 Artificiall Endowments:
1 Natural abilities of body and mind, yet for all Achitophels wit, Goliath's strength, Absolom beauty, Balams subtlety, may perish eternally. 2 Artificial Endowments:
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are they Gods to save? they are but Bridges to lead us to Christ, 4. glittering graces, such as five foolish Virgins had. Ahabs repentance; Magus's faith, &c. Ʋse. 4. This would tell us also of the straite gate to life and broad way to hell;
Are they God's to save? they Are but Bridges to led us to christ, 4. glittering graces, such as five foolish Virgins had. Ahabs Repentance; Magus's faith, etc. Ʋse. 4. This would tell us also of the strait gate to life and broad Way to hell;
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not onely heathenish Pagans, Secondly, idolatrous Christians (if so I may terme so foule a thing with so faire a name,) Thirdly, prophane vitious Protestants,
not only Heathenish Pagans, Secondly, idolatrous Christians (if so I may term so foul a thing with so fair a name,) Thirdly, profane vicious Protestants,
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but Fourthly, foolish virgios that have lamps without true Oyle, Math. 25. 3. Want the Oyle typed out, Exod. 30. 23, 24. Made of the dropping myrre of true Repentance;
but Fourthly, foolish virgios that have lamps without true Oil, Math. 25. 3. Want the Oil typed out, Exod 30. 23, 24. Made of the dropping myrrh of true Repentance;
but doe them, 1. From a right principle, a broken spirit, Psal. 1. 25 4. Ioh. 4. 23. The want of this spoild Jehues zeale, 2 Ki 10. 31. Iudas his piety, Iewes devotion, Mat. 15. 8. & 23. 28. Like watches, clocks, jacks, ran apace, (are Automata) but no life within. 2. For a right end, not for our selves, Hos. 0 1. Our praise as Pharisees to be seene of men,
but do them, 1. From a right principle, a broken Spirit, Psalm 1. 25 4. John 4. 23. The want of this spoiled Jehu's zeal, 2 Ki 10. 31. Iudas his piety, Iewes devotion, Mathew 15. 8. & 23. 28. Like watches, clocks, jacks, ran apace, (Are Automaton) but no life within. 2. For a right end, not for our selves, Hos. 0 1. Our praise as Pharisees to be seen of men,
Pro. 7. 14, 15. But for Gods glory, 1 Cor. 10. 31. 3ly. By a right rule, according to Gods Word, Heb. 8. 5. 1 Cor. 7. 19. 1 Joh. 5. 14. They erre therefore that doe duties from a wrong principle, Lamps without Oyle:
Pro 7. 14, 15. But for God's glory, 1 Cor. 10. 31. 3ly. By a right Rule, according to God's Word, Hebrew 8. 5. 1 Cor. 7. 19. 1 John 5. 14. They err Therefore that do duties from a wrong principle, Lamps without Oil:
if all this without broken hearts, God may give us that sad answer, Mat. 7. 23. Ten righteous persons would save Sodom, but they must be broken hearted ones,
if all this without broken hearts, God may give us that sad answer, Mathew 7. 23. Ten righteous Persons would save Sodom, but they must be broken hearted ones,
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also in Gods account are no men, Ier. 5. 1. But your occasions constraine me onely to salute the first, that I may larglier settle on the second and maine point from the 17. Verse, which is this.
also in God's account Are no men, Jeremiah 5. 1. But your occasions constrain me only to salute the First, that I may larglier settle on the second and main point from the 17. Verse, which is this.
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such a frame of spirit God commauds, Ier. 4. 3. Hos. 10. 12. Such he commends by cleere Texts, Psal 34. 18. & 147. 3. God hath two chiefe places of residence, the highest Heavens and the lowest heart, Isa. 57. 15. At the proud, God who is higher then the highest, scornes to looke at them,
such a frame of Spirit God commauds, Jeremiah 4. 3. Hos. 10. 12. Such he commends by clear Texts, Psalm 34. 18. & 147. 3. God hath two chief places of residence, the highest Heavens and the lowest heart, Isaiah 57. 15. At the proud, God who is higher then the highest, scorns to look At them,
afford us a little patience while I unroll the stone for your Lambs, and great with young, to drinke a little, (for why should not we spend our braines and lungs,
afford us a little patience while I unroll the stone for your Lambs, and great with young, to drink a little, (for why should not we spend our brains and lungs,
but mans soule or inside; (take me with you thus in short:) man consists of two essentiall parts (or in Scripture phrase, two men, inward man and outward man) body and soule, inside and outside;
but men soul or inside; (take me with you thus in short:) man consists of two essential parts (or in Scripture phrase, two men, inward man and outward man) body and soul, inside and outside;
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First, that by nature our hearts are flinty, stony, rocky, hard, need breaking, such are we, such are our Children by nature, Ezek 11. 19. Secondly, that our soules might be softned, melted, made contrite which consists mainely in five things. First, conviction;
First, that by nature our hearts Are flinty, stony, rocky, hard, need breaking, such Are we, such Are our Children by nature, Ezekiel 11. 19. Secondly, that our Souls might be softened, melted, made contrite which consists mainly in five things. First, conviction;
perhaps at first chargeth the soule with some maine principall sin as here to David, so with unchastity to Woman of Canaan. Ioh. 4. 18. With persecution to Paul, Acts 9. 4. And afterwards chargeth a whole swarme of sins (of which he never dreamed himselfe guilty, Rom. 7. 9.) And cries with Nathan here, thou art the man;
perhaps At First charges the soul with Some main principal since as Here to David, so with unchastity to Woman of Canaan. John 4. 18. With persecution to Paul, Acts 9. 4. And afterwards charges a Whole swarm of Sins (of which he never dreamed himself guilty, Rom. 7. 9.) And cries with Nathan Here, thou art the man;
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not onely conscience is convinced, but his heart is pricked, vexed, afflicted, Lev. 23 27. what law saith outwardly, spirit of bondage fastens it close to the heart inwardly, Rom. 8. 15. Pricked,
not only conscience is convinced, but his heart is pricked, vexed, afflicted, Lev. 23 27. what law Says outwardly, Spirit of bondage fastens it close to the heart inwardly, Rom. 8. 15. Pricked,
I feare damned, Acts. 16. 30. What shall I doe? is there no balme in Gilead? The soule throbs and cries, Oh what a foole was I? What a good God have I angred? what a sweete Christ, abused? what a pretious soule have I defiled? What feareful danger have I incurr'd? &c. 3. Soule shaming;
I Fear damned, Acts. 16. 30. What shall I do? is there no balm in Gilead? The soul throbs and cries, O what a fool was I? What a good God have I angered? what a sweet christ, abused? what a precious soul have I defiled? What fearful danger have I incurred? etc. 3. Soul shaming;
kills of Egypt, and preferre the puddles of Damaseus before silver streams of Iordan, ashamed with Daniel c. 9, 7. Blush with Ezra. c. 9. 5. Confounded in himselfe with prodigall, Lu. 15. 21. Grieved exceedingly, Zach. 12. 10, 11. 4. Soule hating and leaving sin, or leaving it with hatred.
kills of Egypt, and prefer the puddles of Damaseus before silver streams of Iordan, ashamed with daniel c. 9, 7. Blush with Ezra. c. 9. 5. Confounded in himself with prodigal, Lu. 15. 21. Grieved exceedingly, Zach 12. 10, 11. 4. Soul hating and leaving since, or leaving it with hatred.
Phaltiel parted with his Wife Michol (formerly maried to David) when David sent for her, be left her for feare of being killed by Abner, but his teares at parting argued he did not loath her, 2 Sam. 3. 16. Or as mariners in a storme cast their goods into the sea for feare;
Phaltiel parted with his Wife Michal (formerly married to David) when David sent for her, be left her for Fear of being killed by Abner, but his tears At parting argued he did not loath her, 2 Sam. 3. 16. Or as Mariners in a storm cast their goods into the sea for Fear;
shall ever I be proud, and puft up, that have had such a heart, such treachery against the King of Heaven? when ever proud flesh ariseth, his owne vilenesse keeps him low, downe proud heart;
shall ever I be proud, and puffed up, that have had such a heart, such treachery against the King of Heaven? when ever proud Flesh arises, his own vileness keeps him low, down proud heart;
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and Martyr, Bradford, closeth up his sweet Letters, miserrimus peccator, a very hypocrite, Iohn Bradford; thus Saint Bernard, quasi quoddam monstruminter filios hominum Sto. Thus Saint Paul, lesse then the least of Saints;
and Martyr, Bradford, closeth up his sweet Letters, Miserrimus peccator, a very hypocrite, John Bradford; thus Saint Bernard, quasi Quoddam monstruminter Sons hominum Sto Thus Saint Paul, less then the least of Saints;
Ʋse. 1. These Tables plainly shew us what a heart every of us hath by nature, viz. hard, stony, flinty, needs melting, grinding, hewing, unsensible, inflexible, compared to a stone, that drops melt not;
Ʋse. 1. These Tables plainly show us what a heart every of us hath by nature, viz. hard, stony, flinty, needs melting, grinding, hewing, unsensible, inflexible, compared to a stone, that drops melt not;
to a dead man whom words move not? Eph. 2. 1. Ezech. 11. 19. Aske your servant or child when you come from Church, where was the Text? what was the Sermon? they scratch, but not a word;
to a dead man whom words move not? Ephesians 2. 1. Ezekiel 11. 19. Ask your servant or child when you come from Church, where was the Text? what was the Sermon? they scratch, but not a word;
you would wonder how they could so quite forget it, or how those flocks of divels that follow the hearer (as birds the sower) have stollen all, Luke 8. 5. Let this Servant goe to Market, aske him how this or that graine or goods sold? what newes? aske him of some play or shew, he tels you a very ready tale;
you would wonder how they could so quite forget it, or how those flocks of Devils that follow the hearer (as Birds the sour) have stolen all, Lycia 8. 5. Let this Servant go to Market, ask him how this or that grain or goods sold? what news? ask him of Some play or show, he tells you a very ready tale;
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oh the rockie heart to saving good! such are you, such thine by nature, &c. 2. This Table would have directed us in trying of our selves, whether we were ever broken hearted or not;
o the rocky heart to Saving good! such Are you, such thine by nature, etc. 2. This Table would have directed us in trying of our selves, whither we were ever broken hearted or not;
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and in this Table I had thought to have mentioned foure searching signes and trials; but having much before me, I must be faine at present to reprive this.
and in this Table I had Thought to have mentioned foure searching Signs and trials; but having much before me, I must be feign At present to reprieve this.
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the more hearts are rended the more will the land and its divisions be glued and cemented, Ioel 2. 13, 14. Againe, where the hearts are rended for sinne, there Gods heart is rended with compassion to such sinners, Ier. 31. 18, 20. Hosea 11. 8. 3. God will break us inwardly or outwardly;
the more hearts Are rended the more will the land and its divisions be glued and cemented, Joel 2. 13, 14. Again, where the hearts Are rended for sin, there God's heart is rended with compassion to such Sinners, Jeremiah 31. 18, 20. Hosea 11. 8. 3. God will break us inwardly or outwardly;
Quest. But what meanes may I use to get my heart broken and contrite (for I no way trouble you with the Schoole distinctions of attrite and contrite, &c.
Quest. But what means may I use to get my heart broken and contrite (for I no Way trouble you with the School Distinctions of attrite and contrite, etc.
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Answ. 1. Goe to the great heart-maker, heartmender, heart-searcher, by fervent prayer, as David here did, vers. 10. God claimes as well heart-mending and curing the spirituall stone,
Answer 1. Go to the great heart-maker, heartmender, Heart-searcher, by fervent prayer, as David Here did, vers. 10. God claims as well heart-mending and curing the spiritual stone,
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2. Use the hammer of the Law of God, Ier. 23. 29. when the Philosopher jeered Anthony the hermite for want of bookes, he told him, Oh Philosopher, I have three great bookes, Heaven, Earth,
2. Use the hammer of the Law of God, Jeremiah 23. 29. when the Philosopher jeered Anthony the hermit for want of books, he told him, O Philosopher, I have three great books, Heaven, Earth,
and these are all known to God now, and shall all be revealed hereafter, Iob 42. 2. 1 Cor. 4. 5. and these thoughts (which are as thicke in a wicked heart as moats in the Sunne) are sins in Gods eyes, Prov. 24. 9. the thought of fosly is sin,
and these Are all known to God now, and shall all be revealed hereafter, Job 42. 2. 1 Cor. 4. 5. and these thoughts (which Are as thick in a wicked heart as moats in the Sun) Are Sins in God's eyes, Curae 24. 9. the Thought of fosly is since,
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So 3. Of thy life, against the first and second Table, towards God and man, against every Commondement, that (as the ancients speake) in the Gospel, some were dead,
So 3. Of thy life, against the First and second Table, towards God and man, against every Commondement, that (as the ancients speak) in the Gospel, Some were dead,
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3 The law shewes us also that we are guilty of the sins of many others, some whereof may happily be already in hell for them, some perhaps already hardened, others in danger;
3 The law shows us also that we Are guilty of the Sins of many Others, Some whereof may happily be already in hell for them, Some perhaps already hardened, Others in danger;
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Oh what is it to be guilty of so much soule blood? of wife, children, servants, friends, companions, kindred, neighbours, by perswading, humoring, inticing, not hindering (where thou hast a calling and power so to do) or any other way furthering their sin? (peccatum qui non prohibet cum possit jubet) the antient fathers some of them used to pray Domine remitte nobis aliena nostra peccata, our other mens sins;
O what is it to be guilty of so much soul blood? of wife, children, Servants, Friends, Sodales, kindred, neighbours, by persuading, Humouring, enticing, not hindering (where thou hast a calling and power so to do) or any other Way furthering their since? (peccatum qui non Prohibet cum possit jubet) the ancient Father's Some of them used to pray Domine remit nobis Aliena nostra Peccata, our other men's Sins;
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the Rabbins have a note from Gen. 4. 10. the voyce of thy Brothers bloods, that because the word is [ bloods ] in the plurall number in the Hebrew (as you see in your Margent) therefore its meant, that Caine not only killed Abels person,
the Rabbis have a note from Gen. 4. 10. the voice of thy Brother's bloods, that Because the word is [ bloods ] in the plural number in the Hebrew (as you see in your Margin) Therefore its meant, that Cain not only killed Abel's person,
If any of these three things happen to us which I shall now name; (and any of them or all of them or all of them may any houre) wee are utterly undone for ever;
If any of these three things happen to us which I shall now name; (and any of them or all of them or all of them may any hour) we Are utterly undone for ever;
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viz. If 1. In this estate God suffer us to sin that unpardonable sin against Holy Ghost, Matth. 12. 31, 32. 1 Iohn 5. 16. Or 2. that God sweare against us in his wrath,
viz. If 1. In this estate God suffer us to since that unpardonable since against Holy Ghost, Matthew 12. 31, 32. 1 John 5. 16. Or 2. that God swear against us in his wrath,
this Feather bed breakes some flints more then hammer of Law, thus did it to the prodigall, Luk. 15. I remember a Story in our Chronicles (the place I cannot cite, not having bookes) of a poore Cobler that sometimes lived in London, neere a very rich honest Merchant, the Merchant was so exceeding kind to the Cobler, that he wanted neither money, gold, cloths, meate, any thing, but the Merchant helped him;
this Feather Bed breaks Some flints more then hammer of Law, thus did it to the prodigal, Luk. 15. I Remember a Story in our Chronicles (the place I cannot Cite, not having books) of a poor Cobbler that sometime lived in London, near a very rich honest Merchant, the Merchant was so exceeding kind to the Cobbler, that he wanted neither money, gold, clothes, meat, any thing, but the Merchant helped him;
ere long, dayes of persecution for the Gospel came on, and who was the main man to accuse and persecute the rich Merchant & endanger both his life and fortune,
ere long, days of persecution for the Gospel Come on, and who was the main man to accuse and persecute the rich Merchant & endanger both his life and fortune,
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Tendred to us Gospell, Heaven, &c. Yet we by our sinnes shew this Christ, brought upon him unspeakable sufferings, persecuted him in his members, proved false with him in the covenant, &c. Yet he followes us to our doores & consciences with free mercy, promising both to forgive, Exodus 34. 7. And to forget what hath beene amisse, Ier. 31. 34. And Mica. 7. 18. And to helpe us for this life,
Tendered to us Gospel, Heaven, etc. Yet we by our Sins show this christ, brought upon him unspeakable sufferings, persecuted him in his members, proved false with him in the Covenant, etc. Yet he follows us to our doors & Consciences with free mercy, promising both to forgive, Exodus 34. 7. And to forget what hath been amiss, Jeremiah 31. 34. And Mica. 7. 18. And to help us for this life,
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Oh let all this kindnesse melt us, let all this goodnesse winne us to Repentance, Rom. 2. 4. As Jer. 3. 22. When the Jewes had fouly fallen and againe back sliden,
O let all this kindness melt us, let all this Goodness win us to Repentance, Rom. 2. 4. As Jer. 3. 22. When the Jews had foully fallen and again back sliden,
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Fourthly, meanes to breake our hearts, is the consideration of Gods Workes, even these may helpe us this way, 2 Chron. 33. 12. Psalme 119. 71. Luke 15. 16, 17. And because this is Verbum diei most suitable to the present times, lend me somuch patience as a little to enlarge it in some particular considerations relating to our owne case,
Fourthly, means to break our hearts, is the consideration of God's Works, even these may help us this Way, 2 Chronicles 33. 12. Psalm 119. 71. Lycia 15. 16, 17. And Because this is Verbum Die most suitable to the present times, lend me So much patience as a little to enlarge it in Some particular considerations relating to our own case,
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comparative mercies (give mee leave so to speake) great peace, Gospel, and plenty, then any other Nation in the World, since the first light darted from above:
comparative Mercies (give me leave so to speak) great peace, Gospel, and plenty, then any other nation in the World, since the First Light darted from above:
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Before the fall of Adam, he had never that great mercy of Christ to dye, &c. (having no sinne, needed no Saviour,) he had a covenant of workes, we of grace, he (as the Angels now) justified by inherent righteousnesse, (though then no merit) we by the Righteousnesse of another impured;
Before the fallen of Adam, he had never that great mercy of christ to die, etc. (having no sin, needed no Saviour,) he had a Covenant of works, we of grace, he (as the Angels now) justified by inherent righteousness, (though then no merit) we by the Righteousness of Another imputed;
2. From the fall of Adam till Christ the Church was in its swadling cloths, under darke types and shadowes, Moses's padagogie; but now the Vaile is rent, Types fulfilled, Christ is come,
2. From the fallen of Adam till christ the Church was in its swaddling clothes, under dark types and shadows, Moses's padagogie; but now the Veil is rend, Types fulfilled, christ is come,
and all things cleared, 3. After Christ, during Primitive times, what raging ten Persecutions, many hundred Christians sluine every day in the yeare, save the first day of Ianuary? And what hellish heresies did the Dragon belch up? Especially foure, that occasioned foure generall Councells;
and all things cleared, 3. After christ, during Primitive times, what raging ten Persecutions, many hundred Christians sluine every day in the year, save the First day of Ianuary? And what hellish heresies did the Dragon belch up? Especially foure, that occasioned foure general Counsels;
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Its thought worthy the Registring in Scripture, that twice, the I•wes had peace and rest forty yeares, Iudg. 3. 11. & 5. 31. But once for a wonder its Chronicled that Gods Church had peace eighty yeares together, Iudg 3. 30 But we beyond them, above eighty yeares peace;
Its Thought worthy the Registering in Scripture, that twice, the I•wes had peace and rest forty Years, Judges 3. 11. & 5. 31. But once for a wonder its Chronicled that God's Church had peace eighty Years together, Judge 3. 30 But we beyond them, above eighty Years peace;
and that not to be broken up without mutual consent? &c. Who would have said such great things should be done or endeavoured thereby? Nay mercies above the ordinary course of Gods providence and dealing with others, a promise in the Bible;
and that not to be broken up without mutual consent? etc. Who would have said such great things should be done or endeavoured thereby? Nay Mercies above the ordinary course of God's providence and dealing with Others, a promise in the bible;
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we have such naturall sinnes for which God plagued and threatned other Nations, yet we exempted by speciall prerogative (as a godly Divine said well.) Nay mercies above all the plots of devill and devillish men;
we have such natural Sins for which God plagued and threatened other nations, yet we exempted by special prerogative (as a godly Divine said well.) Nay Mercies above all the plots of Devil and devilish men;
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did not God miraculously deliver us both in fire (that hellish powderplot, the devills master-peece) and in water (in 88.) Isa. 43. 2. Did he not doe as much three yeares agoe when two Israclites were contending together, two sister Nations? but I might in these be infinite,
did not God miraculously deliver us both in fire (that hellish Gunpowder Plot, the Devils masterpiece) and in water (in 88.) Isaiah 43. 2. Did he not do as much three Years ago when two Israelites were contending together, two sister nations? but I might in these be infinite,
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and Germany ere its troubles, with many marvelous signes and prodigies (as you see of late in print) and hath he not done as much for us (and all these signes have voyces to warne us, Exodus 4. 8.) Was not that booke, called the preparation to the Crosse, taken out of a fishes maw at the Commencement time in Cambridge, (when many Ministers and others from all parts were met together, a faire warning,
and Germany ere its Troubles, with many marvelous Signs and prodigies (as you see of late in print) and hath he not done as much for us (and all these Signs have voices to warn us, Exodus 4. 8.) Was not that book, called the preparation to the Cross, taken out of a Fish maw At the Commencement time in Cambridge, (when many Ministers and Others from all parts were met together, a fair warning,
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for England to prepare for the Crosse? what spoke those extraordinary redoubled tides? Strong birth at Stone-house neer Plymouth; the exceeding strange thunders and lightning at Withcombe in Devon, Octobr. 21. 1638. At Anthony in Cornwall on Whitsunday, 1640. The severall stories are in print,
for England to prepare for the Cross? what spoke those extraordinary redoubled tides? Strong birth At Stone-house near Plymouth; the exceeding strange Thunders and lightning At Withcombe in Devon, October 21. 1638. At Anthony in Cornwall on Whitsunday, 1640. The several stories Are in print,
so at Chidlington in Hartfordshire; at Wakefield in Yorkeshire, and many other warnings from Earth, Sea, Heaven, all, &c. Such as, Amos 4. 6, 7, 9. 10, 11, &c.
so At Chidlington in Hartfordshire; At Wakefield in Yorkshire, and many other Warnings from Earth, Sea, Heaven, all, etc. Such as, Amos 4. 6, 7, 9. 10, 11, etc.
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how many houses, Families, have our sinnes, there cut, ruined, destroyed? I have heard of one that espying a Woman that cut his Wife and childrens Throats, he was in such exreme passion and rage that hee was struck dumbe; and no wonder;
how many houses, Families, have our Sins, there Cut, ruined, destroyed? I have herd of one that espying a Woman that Cut his Wife and Children's Throats, he was in such exreme passion and rage that he was struck dumb; and no wonder;
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but because Solomon divided Gods worship twixt God and idolls? See 1 Kings 11. 6. 7, 8. 11. Oh that we should suffer those Cananites and Perizzites, of whom God hath so by fire and water warned us, still to be pricks in our sides,
but Because Solomon divided God's worship betwixt God and Idols? See 1 Kings 11. 6. 7, 8. 11. O that we should suffer those Canaanites and Perizzites, of whom God hath so by fire and water warned us, still to be pricks in our sides,
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and themselves to be snares to us Iudge 2. 3. 2 Our great abuse, of long peace, Iudg. 3. 30. Of great plenty, we waxed fat and kicked, (as Israel) of great Gospell;
and themselves to be snares to us Judge 2. 3. 2 Our great abuse, of long peace, Judges 3. 30. Of great plenty, we waxed fat and Kicked, (as Israel) of great Gospel;
and you be delivered, 2. Thou shalt live to see the Lady Elizabeth (now in Prison,) to be Queen of England, (both these proved true) and, 3. Brother (said he) then tell my brethren in England, unlesse they use the Gospell better then we have done, there lies a heavier storme of vengeance over their heads then ever hung over ours;
and you be Delivered, 2. Thou shalt live to see the Lady Elizabeth (now in Prison,) to be Queen of England, (both these proved true) and, 3. Brother (said he) then tell my brothers in England, unless they use the Gospel better then we have done, there lies a Heavier storm of vengeance over their Heads then ever hung over ours;
they had six yeares Gospell in King Edward the sixrs dayes and (as he said) abused it (so complained the exiles in Frank ford of that sinne) and God sent them five yeares fiery tribulation in Queene Maries dayes;
they had six Years Gospel in King Edward the sixrs days and (as he said) abused it (so complained the exiles in Frank ford of that sin) and God sent them five Years fiery tribulation in Queen Mary's days;
we have had since eighty foure years of much more light of the Gospell, Oh — but I hasten to a third great sinne, viz. Contempt and abuse of Gods faithfull Ministers and people, is it not as in Elisha's dayes, that Men, Women,
we have had since eighty foure Years of much more Light of the Gospel, O — but I hasten to a third great sin, viz. Contempt and abuse of God's faithful Ministers and people, is it not as in Elisha's days, that Men, Women,
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yea little Children, cry, come up thou Round-head, come up thou Round-head (I should have said,) thou bald-Head, 2 Kings •. 23. But take heed some she Beares,
yea little Children, cry, come up thou Roundhead, come up thou Roundhead (I should have said,) thou bald-Head, 2 Kings •. 23. But take heed Some she Bears,
or visible marks of Gods Anger seise not on thee and thine, as verse 24. So abuse of Gods Ministers, 2 Chronicles 36. 16. Christs Members, Jewells, Apple of his Eye, &c. Adde, 4. Gur Sabbath breaking,
or visible marks of God's Anger seize not on thee and thine, as verse 24. So abuse of God's Ministers, 2 Chronicles 36. 16. Christ Members, Jewels, Apple of his Eye, etc. Add, 4. Gur Sabbath breaking,
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all these (this banning, damning, cursing, swearing, whoredome, with which I am loath to defile the Ayre and abuse your patience) should break our hearts.
all these (this banning, damning, cursing, swearing, whoredom, with which I am loath to defile the Air and abuse your patience) should break our hearts.
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5 Consider also Englands grievous rents and divisions, to helpe to rend our hearts, behold not onely a man of Israel and an Egyptian, but Israelites coatending together;
5 Consider also Englands grievous rends and divisions, to help to rend our hearts, behold not only a man of Israel and an Egyptian, but Israelites coatending together;
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of all Gods judgements Warre seems the worst and sorest, witnesse Davids choyce, 2 Sam. 24. 13, 14. therefore its usually mentioned the first in the ranke, Ezek. 6. 11. Jerem. 44. 12, 13. where Famine and Pestilence are, they oftentimes hold out the sword;
of all God's Judgments War seems the worst and Sorest, witness Davids choice, 2 Sam. 24. 13, 14. Therefore its usually mentioned the First in the rank, Ezekiel 6. 11. Jeremiah 44. 12, 13. where Famine and Pestilence Are, they oftentimes hold out the sword;
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but this way) 5. Most hurtfull to others, while we contend, wee make our selves unhelpfull to bleeding Ireland and other Churches. 6. Most scandalous, what will the heathen, what will our enemies say? Cornelius de lapide may change his note on Isai. 11. Alas are not we a house divided,
but this Way) 5. Most hurtful to Others, while we contend, we make our selves unhelpful to bleeding Ireland and other Churches. 6. Most scandalous, what will the heathen, what will our enemies say? Cornelius de Lapide may change his note on Isaiah 11. Alas Are not we a house divided,
and a Kingdome divided against our selves? If we bite and devoure one another, shall wee not be devoured one of another? Luk. 11. 17. Gal. 5 15. When God was wont to plague his worst enemies, it was with sending the spirit of division one against another,
and a Kingdom divided against our selves? If we bite and devour one Another, shall we not be devoured one of Another? Luk. 11. 17. Gal. 5 15. When God was wont to plague his worst enemies, it was with sending the Spirit of division one against Another,
and so one ruining another, Judg. 7. 2 Chron. 20. Midianites, Moabites, Ammonites; &c. Nay, 2. consider what great things lye now at stake, not our Estates onely,
and so one ruining Another, Judges 7. 2 Chronicles 20. midianites, Moabites, Ammonites; etc. Nay, 2. Consider what great things lie now At stake, not our Estates only,
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but Liberties, nay lives, (how many a gallant man already slaine? and many more in danger,) my his sacred Majesties person is in danger, the breath of our nostrills, &c. Lam. 4. 20. A certain man may draw a bow at a venture,
but Liberties, nay lives, (how many a gallant man already slain? and many more in danger,) my his sacred Majesties person is in danger, the breath of our nostrils, etc. Lam. 4. 20. A certain man may draw a bow At a venture,
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nay Religion, the Gospell it selfe, the Gospell, that pretious Gospel, in danger to be removed (though all world cannot ruine it) In the rising in the North in Queen Eliz. dayes, the popish army came out of the North to Durham, Darnton, Tadcaster, &c. And as they came, burnt Bibles;
nay Religion, the Gospel it self, the Gospel, that precious Gospel, in danger to be removed (though all world cannot ruin it) In the rising in the North in Queen Eliz days, the popish army Come out of the North to Durham, Darnton, Tadcaster, etc. And as they Come, burned Bibles;
6 Consider againe, this may break our hearts, that by our sins we should stop God (as I may say) when he was so gloriously going on, in such a blessed work of reformation;
6 Consider again, this may break our hearts, that by our Sins we should stop God (as I may say) when he was so gloriously going on, in such a blessed work of Reformation;
In the beginning of this Parliament how did the beautifull Zerah of mercy and reformation, Gen. 38. 28, 29, 30. Breake out with a pretious hand, full of blessings? but how have our sinnes brought forth the stormy Pharez of troubles first? so in King Edward the sixth his dayes, there were as faire beginnings of reformation (all things considered) as ever;
In the beginning of this Parliament how did the beautiful Zerah of mercy and Reformation, Gen. 38. 28, 29, 30. Break out with a precious hand, full of blessings? but how have our Sins brought forth the stormy Perez of Troubles First? so in King Edward the sixth his days, there were as fair beginnings of Reformation (all things considered) as ever;
and who can yet say that the bitternes of death is past? how have miseries growne on us of late? from differences in mind to paper and quill-contention, from that to raising forces, from that to blowes, to bloud? and from hence God knowes whither;
and who can yet say that the bitterness of death is passed? how have misery's grown on us of late? from differences in mind to paper and quill-contention, from that to raising forces, from that to blows, to blood? and from hence God knows whither;
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7. Consider that if our hearts and Spirits were kindly broken, who knowes what a day may yet bring forth? its easie with our great and good God to bring all things about,
7. Consider that if our hearts and Spirits were kindly broken, who knows what a day may yet bring forth? its easy with our great and good God to bring all things about,
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yea, God loves to doe thus, that himselfe may alone have the glory, as in Gideons case, Iudg. 7. 2, &c. One of the three most glorious visions in the old Testament, (as the Rabbyes speake) was, that Exod. 3. 23. where God shewed upon Mount Horeb or Sinai, to Moses (now 80. yeeres old) a bush, NO tall Cedar, or high Tree,
yea, God loves to do thus, that himself may alone have the glory, as in Gideons case, Judges 7. 2, etc. One of the three most glorious visions in the old Testament, (as the Rabbies speak) was, that Exod 3. 23. where God showed upon Mount Horeb or Sinai, to Moses (now 80. Years old) a bush, NO tall Cedar, or high Tree,
but a low bush,) this bush signified the low condition of the people of Israel in Egypt: the fire in the bush noted the fiery tribulations and persecutions they there endured under Pharooh; yet because Christ (the Angell of the Covenant) was there,
but a low bush,) this bush signified the low condition of the people of Israel in Egypt: the fire in the bush noted the fiery tribulations and persecutions they there endured under pharaoh; yet Because christ (the Angel of the Covenant) was there,
therefore all Egypt could not consume that poore bush, nay that fire was a meanes to hasten them the faster to the promised Land. Though we are gone beyond mans, yet not beyond Gods helpe;
Therefore all Egypt could not consume that poor bush, nay that fire was a means to hasten them the faster to the promised Land. Though we Are gone beyond men, yet not beyond God's help;
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who knowes but God may now and hereby be working some great and glorious mercy for his Church? if we had hearts fit for the mercy, 2 Chron. 20. 33. even broken spirits;
who knows but God may now and hereby be working Some great and glorious mercy for his Church? if we had hearts fit for the mercy, 2 Chronicles 20. 33. even broken spirits;
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in Gods Decree and the Churches faith he is downe, as good as downe, already, Revel 18. 2. no wonder, he hath the curse of God, the sinnes of thousands lying heavie on him;
in God's decree and the Churches faith he is down, as good as down, already, Revel 18. 2. no wonder, he hath the curse of God, the Sins of thousands lying heavy on him;
but pray they cannot, not truly, Psal. 66. 8. Isa 66. 3. now he that is so without God, prayer, promise, hope, &c. how can he stand? what is able to stand against the great Cannons of Gods. peoples prayers? I am not a Prophet,
but pray they cannot, not truly, Psalm 66. 8. Isaiah 66. 3. now he that is so without God, prayer, promise, hope, etc. how can he stand? what is able to stand against the great Cannons of God's peoples Prayers? I am not a Prophet,
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nor sonne of a Prophet, I confesse I know not the times and the seasons, onely give me leave to tell you the judgement of others, both of our owne and transmarine Divines,
nor son of a Prophet, I confess I know not the times and the seasons, only give me leave to tell you the judgement of Others, both of our own and transmarine Divines,
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M. Brightman (a man whom his worst enemies cannot justly accuse either of impiety or ignorance, a man surely pious and learned) in his notes on Canticle 6. and on Revel. 19, 4. saith, that the first calling of the Iewes (that resurrection as it were from the dead, Rom. 11. 15.) shall be about the yeere 1650. Now before the sixt Angell poure his Viall upon the River Euphrates that those Kings of the East, the Iewes, may come in Revel. 16. 12. the fist Angell must first poure his Vial, upon the seate of the beast, Revel. 16. 10, 11. Antichrist must first goe downe;
M. Brightman (a man whom his worst enemies cannot justly accuse either of impiety or ignorance, a man surely pious and learned) in his notes on Canticle 6. and on Revel. 19, 4. Says, that the First calling of the Iewes (that resurrection as it were from the dead, Rom. 11. 15.) shall be about the year 1650. Now before the sixt Angel pour his Vial upon the River Euphrates that those Kings of the East, the Iewes, may come in Revel. 16. 12. the fist Angel must First pour his Vial, upon the seat of the beast, Revel. 16. 10, 11. Antichrist must First go down;
and forren Divines, jumped on the same time. 2. Others adde, that three propheticall daies and a halfe, Revel. 11. 9. that is) three yeers and a half, must Gods faithfull witnesses, his Zerubbabels and Ioshua's, the faithfull of God, suffer a great persecution, just before Antichrist goe down;
and foreign Divines, jumped on the same time. 2. Others add, that three prophetical days and a half, Revel. 11. 9. that is) three Years and a half, must God's faithful Witnesses, his Zerubbabels and Joshua's, the faithful of God, suffer a great persecution, just before Antichrist go down;
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I cannot tell whether so great a blessing be so nigh, as within 8 or 10 yeers, only this I am consident of, that Antichrist must down, Rev. 14. 6, 8. 2 Thes. 2. 8. that Christ wil have a glorious Church, Rom. 11. 12, 15. that God will cleare his Saints, Isa. 60. 13. but of the day and houre, or yeere, here I stick.
I cannot tell whither so great a blessing be so High, as within 8 or 10 Years, only this I am confident of, that Antichrist must down, Rev. 14. 6, 8. 2 Thebes 2. 8. that christ will have a glorious Church, Rom. 11. 12, 15. that God will clear his Saints, Isaiah 60. 13. but of the day and hour, or year, Here I stick.
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Here are great stirs, combustions, and bustlings, in England, Ireland, &c. as ever were, and I can surely tell you what will be the end of all these (though I be no Pophet) this namely will be the end, which is Isa. 3. 10, 11. Let man and divell doe their worst, the end shall be well to the righteous, and wo to the wicked.
Here Are great stirs, combustions, and bustlings, in England, Ireland, etc. as ever were, and I can surely tell you what will be the end of all these (though I be no Prophet) this namely will be the end, which is Isaiah 3. 10, 11. Let man and Devil do their worst, the end shall be well to the righteous, and woe to the wicked.
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and this rod in the third use reproves those that like worse of their friends, wives, children, servants, &c. because they are pricked in their hearts, and consciences, tender and broken;
and this rod in the third use reproves those that like Worse of their Friends, wives, children, Servants, etc. Because they Are pricked in their hearts, and Consciences, tender and broken;
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as Saul of Ionathan, Iobs wife of Iob, Nabal of Abigail, Artaxerxes of Nehemiah, &c. that say to them as Balak 〈 ◊ 〉 to Balaam (and its most hellish policy) Numb. 24. •• thy God hath hindred thee from honour.
as Saul of Ionathan, Jobs wife of Job, Nabal of Abigail, Artaxerxes of Nehemiah, etc. that say to them as Balak 〈 ◊ 〉 to balaam (and its most hellish policy) Numb. 24. •• thy God hath hindered thee from honour.
and shall a Souldier have •o combate, troubles, &c. 3. •hem that have no care to keep their hearts soft and in a good temper (having so many means that 〈 … 〉 once God hath in some measure broke 〈 ◊ 〉.
and shall a Soldier have •o combat, Troubles, etc. 3. •hem that have no care to keep their hearts soft and in a good temper (having so many means that 〈 … 〉 once God hath in Some measure broke 〈 ◊ 〉.
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Ans. There are foure things much talked of now adaies, which in the sence they are spoken I much understand not, viz. Malignant parties. 2. Posture of defence. 3. Ordering of the Militia. 4. Trayning.
Ans. There Are foure things much talked of now adais, which in the sense they Are spoken I much understand not, viz. Malignant parties. 2. Posture of defence. 3. Ordering of the Militia. 4. Training.
1. Kill, and be daily opposing that malignant party, I meane thy lusts (believe it, these are the worst malignants in the World) as men to keep the Ice from freezing daily potter in it,
1. Kill, and be daily opposing that malignant party, I mean thy Lustiest (believe it, these Are the worst malignants in the World) as men to keep the Ice from freezing daily potter in it,
6. Keep Saints company, Heb. 10. 25, 26, 27. 7. Often ponder the afflictions and distresses of our brethren, as if we were our selves in bonds, Heb. 13. 3. take not that liberty, merriment now, this Christmasse, that otherwise lawfully thou mighest;
6. Keep Saints company, Hebrew 10. 25, 26, 27. 7. Often ponder the afflictions and Distresses of our brothers, as if we were our selves in bonds, Hebrew 13. 3. take not that liberty, merriment now, this Christmas, that otherwise lawfully thou Mightest;
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see Ʋriahs practice, 2 Sam. 11. 11. so Nehemiah, though in great place, Kings Cup-bearer, Neh. 2. 3. If a loving Wife had a Husband that lay panting at last gaspe, would she feast and make merry,
see Ʋriahs practice, 2 Sam. 11. 11. so Nehemiah, though in great place, Kings Cupbearer, Neh 2. 3. If a loving Wife had a Husband that lay panting At last gasp, would she feast and make merry,
humble thy selfe, mourne for them, purge them out, who can tell but yet we may see happy times? however broken hearts will beare and goe through the worst times with comfort.
humble thy self, mourn for them, purge them out, who can tell but yet we may see happy times? however broken hearts will bear and go through the worst times with Comfort.
When King Edw. 6. set upon the same worke, there were divers commotions and rebellions in England; so it was ere the Iewes came out of Egypt; ere they rebuilt their Temple at Ierusalem; when Christ was going about the worke of our redemption, what opposition? But lest I should too long detaine you,
When King Edward 6. Set upon the same work, there were diverse commotions and rebellions in England; so it was ere the Iewes Come out of Egypt; ere they Rebuilt their Temple At Ierusalem; when christ was going about the work of our redemption, what opposition? But lest I should too long detain you,
Adam was the Root, we the Branches, he falling, we all fell; he Fountaine, we streames, he poysoned, we are all infected; he Parent, we Children, he being a traytor, all out state is consiscate by all Law of Nature and Nations.
Adam was the Root, we the Branches, he falling, we all fell; he Fountain, we streams, he poisoned, we Are all infected; he Parent, we Children, he being a traitor, all out state is consiscate by all Law of Nature and nations.
np1 vbds dt n1, pns12 dt n2, pns31 vvg, pns12 d vvd; pns31 n1, pns12 n2, pns31 j-vvn, pns12 vbr d vvn; pns31 n1, pns12 n2, pns31 vbg dt n1, d av n1 vbz vvi p-acp d n1 pp-f n1 cc n2.
Iudg. 5. 8. Never was misery on the Iewes, but idolatry was one or the onely Cause; or as the Iewes spake in every calamity there was something of the golden Calfe.
Judges 5. 8. Never was misery on the Iewes, but idolatry was one or the only Cause; or as the Iewes spoke in every calamity there was something of the golden Calf.
np1 crd crd av-x vbds n1 p-acp dt np2, p-acp n1 vbds crd cc dt j n1; cc c-acp dt npg1 vvd p-acp d n1 a-acp vbds pi pp-f dt j n1.
Sabbath breaking was a ru•ner of Germany (as th•mselves confesse) and sure things never went well in England since Sabbathbreaking was tolerated and allowed.
Sabbath breaking was a ru•ner of Germany (as th•mselves confess) and sure things never went well in England since Sabbath breaking was tolerated and allowed.
n1 vvg vbds dt n1 pp-f np1 (c-acp n2 vvb) cc j n2 av-x vvd av p-acp np1 p-acp n-jn vbds vvn cc vvn.
