Mercy rejoycing against judgement: or, God waiting to be gracious to a sinfull nation. A sermon preached before the honorable House of Commons in Margarets Westminster, upon the solemne day of their publique humiliation and monethly fast, Octob. 29. 1645. / By John Strickland, B.D. pastor of the church at Edmonds in the citie of New Sarum, now preacher at Peters Poor, London, and a member of the Assembly of Divines. Published by order of the House of Commons.
after the death of Gedaliah the son of Ahikam, whom Nebuchadnezzar King of Babel had made Governour over them in Iudae. For when as the Lord had promised them deliveranceat, length, from the Chaldeans, if in the meane time, they would have sit stil in their own land under the said Governour;
After the death of Gedaliah the son of Ahikam, whom Nebuchadnezzar King of Babel had made Governor over them in Judea. For when as the Lord had promised them deliveranceat, length, from the Chaldeans, if in the mean time, they would have fit still in their own land under the said Governor;
Yet they, (transported with fear, lest the Babylonians should revenge upon them the bloud of Gedaliah, whom they had treacherously slain) distrust Gods promise,
Yet they, (transported with Fear, lest the Babylonians should revenge upon them the blood of Gedaliah, whom they had treacherously slave) distrust God's promise,
First, That they did carry it cunningly, propriis consilijs addicti, and in their carnall policie would have covered it, pretending to aske counsell of the Lord, to colour their design,
First, That they did carry it cunningly, propriis consilijs addicti, and in their carnal policy would have covered it, pretending to ask counsel of the Lord, to colour their Design,
when they were altogether resolved upon their sinfull course. So the Prophet tels them, Jer. 42.20. Ye dissembled in your hearts when you sent me to the Lord.
when they were altogether resolved upon their sinful course. So the Prophet tells them, Jer. 42.20. You dissembled in your hearts when you sent me to the Lord.
and admonished them to take notice thereof, saying, The Lord hath said, O ye remnant of Judah, go ye not into Egypt, know certainly that I have admonished you this day. Ier. 42.19. Notwithstanding they would not heare the Law of the Lord but rather opposed it;
and admonished them to take notice thereof, saying, The Lord hath said, Oh you remnant of Judah, go you not into Egypt, know Certainly that I have admonished you this day. Jeremiah 42.19. Notwithstanding they would not hear the Law of the Lord but rather opposed it;
So they said, and worse unto the Prophet, Ier. 43.2.3. Thou speakest falsly, the Lord our God hath not sent thee to say, Go not down into Egypt to sojourne there.
So they said, and Worse unto the Prophet, Jeremiah 43.2.3. Thou Speakest falsely, the Lord our God hath not sent thee to say, Go not down into Egypt to sojourn there.
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that they might put us to death, and carry us away Captives into Babylon. Against this their sinne thus aggravated, the Prophet sets himself to Denounce Gods Judgement;
that they might put us to death, and carry us away Captives into Babylon. Against this their sin thus aggravated, the Prophet sets himself to Denounce God's Judgement;
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the matter of the Judgement is, that God will make the broken reed of Egypt wheron they leaned, to go into their hands and pierce them, (as of Egypt it is said in another Storie Isa. 36.6.) The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion. ver. 3. And for the manner, the Judgment shall befall them unexpectedly and on a sudden;
the matter of the Judgement is, that God will make the broken reed of Egypt whereon they leaned, to go into their hands and pierce them, (as of Egypt it is said in Another Story Isaiah 36.6.) The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion. ver. 3. And for the manner, the Judgement shall befall them unexpectedly and on a sudden;
ver. 13. And it shall fall upon them heavily in Egypt, so that they shall be broken all to pieces, like the bursting of a Potters vessell, that affords not a sheard to take fire from the hearth,
ver. 13. And it shall fallen upon them heavily in Egypt, so that they shall be broken all to Pieces, like the bursting of a Potters vessel, that affords not a shore to take fire from the hearth,
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Even as one tree left for a Sea-mark in the cuting down of a Forrest, and as an Ensigne on a hill, or a forsaken Standard when all the men that fought under it are cut off. ver. 16.17.
Even as one tree left for a Seamark in the cuting down of a Forest, and as an Ensign on a hill, or a forsaken Standard when all the men that fought under it Are Cut off. ver. 16.17.
these rebellious Jewes neare about 150 years, (as Hierom computes) between the denouncing of this Judgement in Isaiahs, and in the execution of it in Jeremiahs time.
these rebellious Jews near about 150 Years, (as Hieronymus computes) between the denouncing of this Judgement in Isaiah's, and in the execution of it in Jeremiah's time.
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If any wonder why our Prophet gives you an accompt, that God doth it not to countenance or wink at their wickednesse, sed minatur cupidus non exequendi minas, saith Alvarez, he threatnes that he might but threaten,
If any wonder why our Prophet gives you an account, that God does it not to countenance or wink At their wickedness, sed minatur cupidus non exequendi minas, Says Alvarez, he threatens that he might but threaten,
This Relative and Illative paritcle, bids us look for premisses whereon to inferr the text; but the difficulty of finding any hath troubled expositors.
This Relative and Illative paritcle, bids us look for premises whereon to infer the text; but the difficulty of finding any hath troubled expositors.
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Some do make the inference from the Judgmēt denounced against the sin of the Jewes, that since God had determined to bring evill upon them if they repented not, (for every threatning carries in it a tacite condition of impenitency) and therefore till the time that the Decree bring forth, The Lord will waite that he may be gracious unto you.
some do make the Inference from the Judgement denounced against the since of the Jews, that since God had determined to bring evil upon them if they repented not, (for every threatening carries in it a tacit condition of impenitency) and Therefore till the time that the decree bring forth, The Lord will wait that he may be gracious unto you.
But I humbly conceive with others that the word [ therefore ] looks best inward into the text it selfe, where we find the exaltation and glory of his grace and mercy, the spring and (as I may say) the first mover of God to waite,
But I humbly conceive with Others that the word [ Therefore ] looks best inward into the text it self, where we find the exaltation and glory of his grace and mercy, the spring and (as I may say) the First mover of God to wait,
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and this Gods own design of advancing his goodnesse and patience, towards these obstinate and sinfull Iewes, offers the fairest and most genuine ground of inference:
and this God's own Design of advancing his Goodness and patience, towards these obstinate and sinful Iewes, offers the Fairest and most genuine ground of Inference:
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Waite ] expectabit, which signifies locum paenitendo concedere: others tell us that this doth not sufficiently expresse the force of the Originall word, which signifies as much as a longing expectation, in hiare vel anhelare, as a hungry man waits for meat,
Wait ] expectabit, which signifies locum paenitendo concedere: Others tell us that this does not sufficiently express the force of the Original word, which signifies as much as a longing expectation, in hiare vel anhelare, as a hungry man waits for meat,
or as a theef doth waite for a man to rob him. Hos. 6.9. it may denote NONLATINALPHABET a looking after with neck stretched out, rendred the earnest expectation of the creature, waiting for the manifestation of the sons of God. Rom. 8.19.
or as a thief does wait for a man to rob him. Hos. 6.9. it may denote a looking After with neck stretched out, rendered the earnest expectation of the creature, waiting for the manifestation of the Sons of God. Rom. 8.19.
That be may be gracious ] He is so alwaies in himself, but doth not alwaies appear such unto his people, they are not alwaies capable of the sweet aspects of grace, by reason that their sins do sometimes bind them overto his Justice;
That be may be gracious ] He is so always in himself, but does not always appear such unto his people, they Are not always capable of the sweet aspects of grace, by reason that their Sins do sometime bind them overto his justice;
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& then he will be (that is, declare himself to be) gracious unto you, in pardoning your sin, in taking off your punishment, in delivering you from the sentence gone out against you,
& then he will be (that is, declare himself to be) gracious unto you, in pardoning your since, in taking off your punishment, in delivering you from the sentence gone out against you,
What the Poets faine of their Jupiter, (that he never throws his Thunder-bolts, but when furies wrest them out of his hands) in a sense is true indeed of God, he never takes his rod in hand unprovoked,
What the Poets feign of their Jupiter, (that he never throws his Thunderbolts, but when furies wrest them out of his hands) in a sense is true indeed of God, he never Takes his rod in hand unprovoked,
yea when in all reason (if we look upon it with humane judgement) their punishment should have been increased, rather then mercy should have been extended to them:
yea when in all reason (if we look upon it with humane judgement) their punishment should have been increased, rather then mercy should have been extended to them:
Behold how admirably the Lord breaks out into a way of mercy Isa. 57.17 18. For the iniquity of his covetousnes was I wroth & smote him, I bid me & was wroth,
Behold how admirably the Lord breaks out into a Way of mercy Isaiah 57.17 18. For the iniquity of his covetousness was I wroth & smote him, I bid me & was wroth,
What Logick can draw an argument of mercy from this Topick, I have seene the frowardnesse of his waies? Their sinne was a foul sin, committed against their experience of the evill of sinne, he had made them tast of the fruit of their doings;
What Logic can draw an argument of mercy from this Topic, I have seen the frowardness of his ways? Their sin was a foul since, committed against their experience of the evil of sin, he had made them taste of the fruit of their doings;
So it is the excellency of divine bowels, that the Lord is very desirous to forgive be cause mercy pleaseth him; and will rather somtimes make an occasion then want one to take up his displeasure,
So it is the excellency of divine bowels, that the Lord is very desirous to forgive be cause mercy Pleases him; and will rather sometimes make an occasion then want one to take up his displeasure,
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when it is incensed against his people, & if they be not in themselves yet, in a capacity of mercy, he will waite til they be, that he may be mercifull to them.
when it is incensed against his people, & if they be not in themselves yet, in a capacity of mercy, he will wait till they be, that he may be merciful to them.
It is observable upon what ground the Lord seems to take up a resolution, never to destroy the world any more by a floud. Ge. 8.21. I will not again curse the ground any more for mans sake, for the imagination of mans heart is evil from his youth.
It is observable upon what ground the Lord seems to take up a resolution, never to destroy the world any more by a flood. Ge. 8.21. I will not again curse the ground any more for men sake, for the imagination of men heart is evil from his youth.
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and will he now spare it because the imaginations of mans heart are evill? what riddle is this? is the evill in mans heart any lesse then it was? or is it lesse hatefull in Gods eye then it was? neither so nor so,
and will he now spare it Because the Imaginations of men heart Are evil? what riddle is this? is the evil in men heart any less then it was? or is it less hateful in God's eye then it was? neither so nor so,
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When the psalmist would have God help the Church to purpose, he intreats the Lord to stir up his strength and help her; Psa. 80.2. so when he intends here to be mercifull to purpose, he will stir up himself.
When the psalmist would have God help the Church to purpose, he intreats the Lord to stir up his strength and help her; Psa. 80.2. so when he intends Here to be merciful to purpose, he will stir up himself.
as that it signifies the exaltatiō of Gods hand, in fimilitudinem percussuri, as Oecolampadius, or Gods going up again into Heaven, from whence he was come down out of his place to punish them, and the like.
as that it signifies the exaltation of God's hand, in fimilitudinem percussuri, as Oecolampadius, or God's going up again into Heaven, from whence he was come down out of his place to Punish them, and the like.
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and because God hath not tyed or limitted himself to walke alwaies (though he hath tyed us alwaies to waite upon and expect him) in the way of his word for the dispensation of his justice and mercy.
and Because God hath not tied or limited himself to walk always (though he hath tied us always to wait upon and expect him) in the Way of his word for the Dispensation of his Justice and mercy.
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there is also a way of Prerogative (as I may call it) wherein God may and sometimes doth dispense his mercy, in reserved cases, above the common rule, he somtimes repents of punishing a people,
there is also a Way of Prerogative (as I may call it) wherein God may and sometime does dispense his mercy, in reserved cases, above the Common Rule, he sometimes repents of punishing a people,
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that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
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According to what the Lord declared of himself to Moses, when he made his glory to passe before him. Exod. 34.6. The Lord God, mercifull and gracious, long suffering and aboundant in goodnesse:
According to what the Lord declared of himself to Moses, when he made his glory to pass before him. Exod 34.6. The Lord God, merciful and gracious, long suffering and abundant in Goodness:
what goodnes is it that God will forbeare to strike in the midst of provocations? The Prophet wholly ascribes the praise of our non destruction to that, Lam. 3.22. It is of the Lords mercies that we are not consumed, because his compassions faile not.
what Goodness is it that God will forbear to strike in the midst of provocations? The Prophet wholly ascribes the praise of our non destruction to that, Lam. 3.22. It is of the lords Mercies that we Are not consumed, Because his compassions fail not.
Secondly, by such extraordinary dispensations God is exalted in the freenesse of his mercy: punishing lesse then we deserve, is confessedly mercy. Ezra. 9.13.
Secondly, by such extraordinary dispensations God is exalted in the freeness of his mercy: punishing less then we deserve, is confessedly mercy. Ezra. 9.13.
pardoning fully where punishment is deserved is yet more, but how is mercy exalted when blessings are given instead of punishments? I say not praeter meritum, but contrameritum? when there is not only nothing at all in the people to help forward,
pardoning Fully where punishment is deserved is yet more, but how is mercy exalted when blessings Are given instead of punishments? I say not praeter Merit, but contrameritum? when there is not only nothing At all in the people to help forward,
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Thus God held out the gloriousnesse of his free mercy toward Israel, when after their rejection he restores them, what blessings he bestowes upon them Ezek. 36.11. I will setle you after your old estates, and will do better to you then at the beginning.
Thus God held out the gloriousness of his free mercy towards Israel, when After their rejection he restores them, what blessings he bestows upon them Ezekiel 36.11. I will settle you After your old estates, and will do better to you then At the beginning.
when a people continue in their provocations & rebellions against God, tis not a little mercy that can stand in the breach. When Israel Num. 14.11.12. had very far provoked the Lord, so that he spake of plaguing & disinheriting them, Moses prays ver. 17.19. That the Lords power may be great in pardoning and that he will pardon according to the greatnesse of his mercie:
when a people continue in their provocations & rebellions against God, this not a little mercy that can stand in the breach. When Israel Num. 14.11.12. had very Far provoked the Lord, so that he spoke of plaguing & disinheriting them, Moses prays for. 17.19. That the lords power may be great in pardoning and that he will pardon according to the greatness of his mercy:
when he mentions Gods reconciliation with man, who was by nature a child of wrath, and had nothing to pacifie, but all in him rather to provoke God farther;
when he mentions God's reconciliation with man, who was by nature a child of wrath, and had nothing to pacify, but all in him rather to provoke God farther;
he presents God as rich in mercy and of great love, that could love or think of being reconciled to him while yet he was dead in sinnes and trespasses, whereby God may be the more exalted.
he presents God as rich in mercy and of great love, that could love or think of being reconciled to him while yet he was dead in Sins and Trespasses, whereby God may be the more exalted.
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This is the exaltatiō that some Expositors think is meant in the text, ut fides eius in promissis testatior fiat apud omnes & illustrior, that God will break through all opposition to relieve his people with mercy,
This is the exaltation that Some Expositors think is meant in the text, ut fides eius in Promises testatior fiat apud omnes & illustrior, that God will break through all opposition to relieve his people with mercy,
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if they turn aside into spirituall whoredome and Apostasie (and well enough deserve a bill of divorce) he will not cast them off but recover them by repentance,
if they turn aside into spiritual whoredom and Apostasy (and well enough deserve a bill of divorce) he will not cast them off but recover them by Repentance,
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and show mercy unto them, according to his promise when he married them unto himself, Ier. 3.14.15. Turne O backsliding children, saith the Lord, for I am married unto you, and (though you have broken Covenant with me, I will make good my promise unto you) I will take you, and give you Pastors according to my heart.
and show mercy unto them, according to his promise when he married them unto himself, Jeremiah 3.14.15. Turn Oh backsliding children, Says the Lord, for I am married unto you, and (though you have broken Covenant with me, I will make good my promise unto you) I will take you, and give you Pastors according to my heart.
how is mercy exalted in the conflicts that are between justice and mercy? in the turning of divine bowels? Ho. 11.8.9. How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together:
how is mercy exalted in the conflicts that Are between Justice and mercy? in the turning of divine bowels? Ho. 11.8.9. How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? mine heart is turned within me, my repentings Are kindled together:
2. Some take Judgement here for moderation, in punishing of sinners in a way of opposition to severity and wrath, as Ier. 10.24. O Lord correct me, but with Judgement, not in thine anger, lest thou bring me to nothing:
2. some take Judgement Here for moderation, in punishing of Sinners in a Way of opposition to severity and wrath, as Jeremiah 10.24. Oh Lord correct me, but with Judgement, not in thine anger, lest thou bring me to nothing:
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I will correct thee in measure, and will not leave thee altogether unpunished saith God to Iacob, Jer. 30.11. that his people may not be consumed under his correcting hand.
I will correct thee in measure, and will not leave thee altogether unpunished Says God to Iacob, Jer. 30.11. that his people may not be consumed under his correcting hand.
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because he knowes when to apply mercy, and how to improve all opportunities to the best advantage of his owne glory, in his administrations to a sinfull and provoking people.
Because he knows when to apply mercy, and how to improve all opportunities to the best advantage of his own glory, in his administrations to a sinful and provoking people.
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the deceitfull heart, though it be desperatly wicked shall not deceive him, but he will give to every man according to his waies. Jer. 17.9.10. Like a wise Physitian he knows when to purge, & when to give cordials;
the deceitful heart, though it be desperately wicked shall not deceive him, but he will give to every man according to his ways. Jer. 17.9.10. Like a wise physician he knows when to purge, & when to give cordials;
and out of all hopes ere he deliver them; because the Church was not in tune for mercy till then he waits. Isa. 33.8.9. The high waies lie wast, the wayfaring man ceaseth, the earth mourneth, Lebanon is ashamed, and hewen down:
and out of all hope's ere he deliver them; Because the Church was not in tune for mercy till then he waits. Isaiah 33.8.9. The high ways lie waste, the wayfaring man ceases, the earth Mourneth, Lebanon is ashamed, and hewn down:
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The Lord spake unto Manasseh, but he would not hear, and therefore he waites, because he knew there would come an opportunity when Manasseh would hear,
The Lord spoke unto Manasses, but he would not hear, and Therefore he waits, Because he knew there would come an opportunity when Manasses would hear,
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So when the Lord had to do with Israel, he complained of their contumacy, that they were untractable, like a wild Asse in the Wildernesse, that snuffeth up the wind at her pleasure. Ier. 2.24.
So when the Lord had to do with Israel, he complained of their contumacy, that they were untractable, like a wild Ass in the Wilderness, that snuffeth up the wind At her pleasure. Jeremiah 2.24.
so that there was no help to be expected; and then the Lord came in with Michaels deliverance, Dan. 12.1.7. when he shall have accomplished to scatter the power of the holy people;
so that there was no help to be expected; and then the Lord Come in with Michaels deliverance, Dan. 12.1.7. when he shall have accomplished to scatter the power of the holy people;
Thus he waited upon the wastful Prodigall till he had spent all, so that he must either have God or nothing, Luk. 15. and then the Fathers imbraces are sweet and welcome.
Thus he waited upon the wasteful Prodigal till he had spent all, so that he must either have God or nothing, Luk. 15. and then the Father's embraces Are sweet and welcome.
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Before I come to the Use of the Prophets doctrine which the text presents you, let us consider whether this age be not one of these [ sometimes ] wherein God wonderfully suspends his Judgments,
Before I come to the Use of the prophets Doctrine which the text presents you, let us Consider whither this age be not one of these [ sometime ] wherein God wonderfully suspends his Judgments,
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Are we not astonished and like unto them that dreame this day? while wee looke upon the God of our salvation answering us (as he doth) by terrible things in his righteousnes, doing terrible things that we looked not for, whereby the moūtaines (even the mountains of enemies and opposition) do flow down and tremble at his presence;
are we not astonished and like unto them that dream this day? while we look upon the God of our salvation answering us (as he does) by terrible things in his righteousness, doing terrible things that we looked not for, whereby the Mountains (even the Mountains of enemies and opposition) do flow down and tremble At his presence;
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he that hath formerly drawn out the sword and bent his bow, and like an enemy fought against us, giving Iacob to the spoile and Israel to the robbers, has in the midst of wrath remembred mercy;
he that hath formerly drawn out the sword and bent his bow, and like an enemy fought against us, giving Iacob to the spoil and Israel to the robbers, has in the midst of wrath remembered mercy;
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Who would have thought in a few months past, that we should have seene such a change in England, in so short a time? that our solemn fasts the fast of the 4th monetle,
Who would have Thought in a few months past, that we should have seen such a change in England, in so short a time? that our solemn fasts the fast of the 4th monetle,
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and the fast of the 5th and the 7th and the 10th month should be turned into solemne feasts of joy and gladnes? that our thanksgiving dayes, should over number our dayes of humiliation? Yet am I so farr from the opinion of laying aside our humiliations, in these times of rejoycing, (as if they were inconsistent with our joyfull feasts,) that I conceive the duties of humiliation and rejoycing spiritually performed, very helpfull one to another, and to spiritualize one another;
and the fast of the 5th and the 7th and the 10th Monn should be turned into solemn feasts of joy and gladness? that our thanksgiving days, should over number our days of humiliation? Yet am I so Far from the opinion of laying aside our humiliations, in these times of rejoicing, (as if they were inconsistent with our joyful feasts,) that I conceive the duties of humiliation and rejoicing spiritually performed, very helpful one to Another, and to spiritualize one Another;
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Ingentia beneficia, ingentia flagitia, ingentia supplicia, If great wickednesse follow great benefits, great punishments shall follow great wickednesse:
Ingenuity Benefices, Ingenuity Flagitia, Ingenuity supplicia, If great wickedness follow great benefits, great punishments shall follow great wickedness:
I have looked into the Book of God, to see whether God hath been wont, in former times, to bring in his people to repentance and reformation, by deliverances and mercies.
I have looked into the Book of God, to see whither God hath been wont, in former times, to bring in his people to Repentance and Reformation, by Deliverances and Mercies.
For if God have never gone in such a way with a people heretofore, I should feare (that notwithstanding our many and wonderfull publick mercies wherewith God hath at present blessed our Land) we should have an after-clap,
For if God have never gone in such a Way with a people heretofore, I should Fear (that notwithstanding our many and wonderful public Mercies wherewith God hath At present blessed our Land) we should have an afterclap,
but the Lord pitied them, for his own holy Name, which they had profaned, and he resolved to sanctifie his great and holy Name by delivering them from captivity,
but the Lord pitied them, for his own holy Name, which they had profaned, and he resolved to sanctify his great and holy Name by delivering them from captivity,
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and their land which had been laid waste, a fruitful land, v, 25-31. And when the Lord shall have done all this, and that without the least desert of theirs, (as the Lord bids them take notice of it, Be it known unto you ) then shall they repent and be ashamed.
and their land which had been laid waste, a fruitful land, v, 25-31. And when the Lord shall have done all this, and that without the least desert of theirs, (as the Lord bids them take notice of it, Be it known unto you) then shall they Repent and be ashamed.
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He is a stranger to England, that hath not seen England like unto Israel in their sinnes, it hath been defiled with bloud and idols, whereby the Name of our God hath been profaned;
He is a stranger to England, that hath not seen England like unto Israel in their Sins, it hath been defiled with blood and Idols, whereby the Name of our God hath been profaned;
& 32. I desire to set before your judicious cōsideration, three things, that may help us to a mourning frame of spirit in the sight of our great mercies, that we may loath our selves in our own sight this day for our iniquities, and be confounded for our own wayes.
& 32. I desire to Set before your judicious consideration, three things, that may help us to a mourning frame of Spirit in the sighed of our great Mercies, that we may loath our selves in our own sighed this day for our iniquities, and be confounded for our own ways.
David looks upon both together, while from his mercies he reflects upon himself, when his people offered so willingly toward building the Temple, 1 Cro. 29.14.
David looks upon both together, while from his Mercies he reflects upon himself, when his people offered so willingly towards building the Temple, 1 Cro. 29.14.
and turning aside to spirituall fornication as we have done. Ezek. 16.38.40. I will judge thee (saith God) as women that break wedlock and shed bloud are judged;
and turning aside to spiritual fornication as we have done. Ezekiel 16.38.40. I will judge thee (Says God) as women that break wedlock and shed blood Are judged;
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and to cover with a covering, but not of Gods Spirit, as our Prophet complains, Isa. 30.1. we subject Religion, and the things of God, to carnall ends, being led by carnall policie, in matters of conscience and highest concernment, too much verifying in that of old;
and to cover with a covering, but not of God's Spirit, as our Prophet complains, Isaiah 30.1. we Subject Religion, and the things of God, to carnal ends, being led by carnal policy, in matters of conscience and highest concernment, too much verifying in that of old;
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Though the Lord hath pronounced them cursed that trust in man, and make flesh their arme, Ier. 17.5. we are full of carnall confidence, lifted up, or cast down, according as outward means and humane probabilities, do ebb or flow;
Though the Lord hath pronounced them cursed that trust in man, and make Flesh their arm, Jeremiah 17.5. we Are full of carnal confidence, lifted up, or cast down, according as outward means and humane probabilities, do ebb or flow;
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like Israel, we seek God when we need him, in a low condition, and when we are delivered we forget him. Psal. 78. We are guilty of self-seeking, every man looks for his gaine from his quarter, (as Paul complained) all men seek their own, none the things of Jesus Christ:
like Israel, we seek God when we need him, in a low condition, and when we Are Delivered we forget him. Psalm 78. We Are guilty of self-seeking, every man looks for his gain from his quarter, (as Paul complained) all men seek their own, none the things of jesus christ:
he bare with their maners in the wildernes 40 years, but whats that to fourscore years patience wherein he hath born with England? and all these yeares, what pride,
he bore with their manners in the Wilderness 40 Years, but whats that to fourscore Years patience wherein he hath born with England? and all these Years, what pride,
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God did exalt his mercy in sparing the rebellions of Israel, Ezek. 20.14.17.22. when it was breaking forth against them three times, yet still he wrought for his own names sake;
God did exalt his mercy in sparing the rebellions of Israel, Ezekiel 20.14.17.22. when it was breaking forth against them three times, yet still he wrought for his own names sake;
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but how often hee hath restrained his wrath when it was ready to break out against England, and wrought for his own names sake, to spare us, in turning his wrath away, I appeal unto you.
but how often he hath restrained his wrath when it was ready to break out against England, and wrought for his own names sake, to spare us, in turning his wrath away, I appeal unto you.
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And that he should doe all these after so much patience, wherein he hath many a time turned his wrath away, notwithstanding our many and provoking sinnes, wherewith we have pressed the Lord as a Cart is pressed that is full of sheaves,
And that he should do all these After so much patience, wherein he hath many a time turned his wrath away, notwithstanding our many and provoking Sins, wherewith we have pressed the Lord as a Cart is pressed that is full of sheaves,
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What hard heart can yet tread upon such bowels? Whose eyes would not run over in looking upon those divine meltings? and say, It is known unto us this day, that not for our sakes,
What hard heart can yet tread upon such bowels? Whose eyes would not run over in looking upon those divine meltings? and say, It is known unto us this day, that not for our sakes,
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The duty exhorted to, is to wait, and waiting is to return from sinne, to a diligent attendance upon God in the wayes of obedience, joyned with a fiduciall and patient expectation of salvation and mercy according to his will.
The duty exhorted to, is to wait, and waiting is to return from sin, to a diligent attendance upon God in the ways of Obedience, joined with a fiducial and patient expectation of salvation and mercy according to his will.
It is made up of foure ingredients, 1. of Repentance; sinning is contrary to waiting, and therefore there must first be a turning, Hos. 12.6. Turn thou to thy God, (saith he to Ephraim ) keep mercy and judgment, and wait on thy God continually.
It is made up of foure ingredients, 1. of Repentance; sinning is contrary to waiting, and Therefore there must First be a turning, Hos. 12.6. Turn thou to thy God, (Says he to Ephraim) keep mercy and judgement, and wait on thy God continually.
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if we wait for salvation and deliverance, there must be activity and diligence to serve Providence for Sions enlargement, the Lord expecteth help against the mighty, though he needs it not.
if we wait for salvation and deliverance, there must be activity and diligence to serve Providence for Zions enlargement, the Lord Expects help against the mighty, though he needs it not.
What wait I for? saith David, my hope is in thee, Psal. 39.7. And where hope is, there is patience, Rom. 8.28. If wee hope for that we see not, then doe with patience wait for it.
What wait I for? Says David, my hope is in thee, Psalm 39.7. And where hope is, there is patience, Rom. 8.28. If we hope for that we see not, then do with patience wait for it.
1. They shall be enabled by the Lords everlasting strength, to goe on without fainting through all opposition and difficulties, in the way of their hopes, Isa. 40.31. They that wait upon the Lord, shall renew their strength, they shall run and not be weary, they shall walk and not faint.
1. They shall be enabled by the lords everlasting strength, to go on without fainting through all opposition and difficulties, in the Way of their hope's, Isaiah 40.31. They that wait upon the Lord, shall renew their strength, they shall run and not be weary, they shall walk and not faint.
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It is a seasonable incouragement unto you (honorable & beloved) to wait upon God, that he may carry you through the weighty affaires, of Church and State, that will require renewed strength.
It is a seasonable encouragement unto you (honourable & Beloved) to wait upon God, that he may carry you through the weighty affairs, of Church and State, that will require renewed strength.
3. Their hopes shall be accomplished, they shall see the fruit of their waiting, as appeares by Davids experience, Psal. 40.1, 2, 3. I waited patiently for the Lord,
3. Their hope's shall be accomplished, they shall see the fruit of their waiting, as appears by Davids experience, Psalm 40.1, 2, 3. I waited patiently for the Lord,
Lo this is our God, we have waited for him, by our multiplied mercies in the successe of our Armies, God hath opened a doore of hope for us in the valley of Achor.
Lo this is our God, we have waited for him, by our multiplied Mercies in the success of our Armies, God hath opened a door of hope for us in the valley of Achor.
Multa in scriptura efferantur, NONLATINALPHABET quae tamen oportet intelligi NONLATINALPHABET Damasc. lib. 4. de orth. fide cap. 20. Saepe illa Hebraea particula NONLATINALPHABET et graeca NONLATINALPHABET in bibliis usurpatur adversative pro quamuis, licet Tarn. Exer. Bibl in 1 Sam. 2.25.
Multa in Scripture efferantur, Quae tamen oportet intelligi Damascus lib. 4. the orth. fide cap. 20. Saepe illa Hebraea Particula et Graeca in Bibliis usurpatur adversative Pro quamuis, licet Tarn. Exer Bible in 1 Sam. 2.25.
