Gods call to weeping and mourning. Set out in a sermon before the honourable House of Commons assembled in Parliament, at their late solemne fast, Ianuary 29. 1644. Being, the day before the Treaty (at Uxbridg) began. By John Whincop, D.D. Late fellow of Trin: Coll: in Cambridge, now Rector of the Church of Clothall in Hartford-shire. Published by order of that House.
A SERMON Preached before the Honourable House of Commons, at their last Solemne Fast, Ianuary, 29. 1644. Being the day before the TREATY. JSAIAH, 22.12.
A SERMON Preached before the Honourable House of Commons, At their last Solemn Fast, Ianuary, 29. 1644. Being the day before the TREATY. ISAIAH, 22.12.
I have therefore thought fit to present you with a Subject answerable, and call you this day to no other then what God himselfe calls you to in my Text, to weeping, and to mourning,
I have Therefore Thought fit to present you with a Subject answerable, and call you this day to no other then what God himself calls you to in my Text, to weeping, and to mourning,
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And now, what the Orator (being to treate of an heavie Subject) wished of his Auditors that they were all Animis simul ac Oculis materiaepares, answerable both in hearts and eyes to the matter he had in hand;
And now, what the Orator (being to Treat of an heavy Subject) wished of his Auditors that they were all Animis simul ac Oculis materiaepares, answerable both in hearts and eyes to the matter he had in hand;
so could I wish of all you that heare me this day, that I might have your eyes and your hearts too, your eyes to run over with teares whiles I speake of weeping,
so could I wish of all you that hear me this day, that I might have your eyes and your hearts too, your eyes to run over with tears while I speak of weeping,
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and your hearts too, to overflow with griefe while I discourse of mourning, and of that which is the cause of them both, the troubles and perplexities of poore distressed Zion.
and your hearts too, to overflow with grief while I discourse of mourning, and of that which is the cause of them both, the Troubles and perplexities of poor distressed Zion.
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Nor is it a thing so unequall I sue for, if good Nazienzen was so deepely affected at the Lamentations of Ieremy, that he profess of himselfe he could not forbeare weeping when hee did but reade them, what thinke you would he have done had he beheld with his eyes those things hee read of there.
Nor is it a thing so unequal I sue for, if good Nazianzen was so deeply affected At the Lamentations of Ieremy, that he profess of himself he could not forbear weeping when he did but read them, what think you would he have done had he beheld with his eyes those things he read of there.
And yet this, this is your heavie Lott this day, not to reade the stories of our mournings, with the sad Causes and Occasions of it (those future ages will doe, I dare say, not with dry eyes) but, to heare with your cares,
And yet this, this is your heavy Lot this day, not to read the stories of our mournings, with the sad Causes and Occasions of it (those future ages will do, I Dare say, not with dry eyes) but, to hear with your Cares,
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But before I come unto particulars as Geographers use to doe, first, take a perspective or generall view of a Towne or Countrey with the bounds and limits of it,
But before I come unto particulars as Geographers use to do, First, take a perspective or general view of a Town or Country with the bounds and Limits of it,
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Humble your selves therefore under the mighty hand of God, sayes the Apostle Saint Peter, and Christ has annext a promise unto it, He that humbleth himselfe shall be exalted, No such way to be high as to be low, to be exalted as to be humbled.
Humble your selves Therefore under the mighty hand of God, Says the Apostle Saint Peter, and christ has annexed a promise unto it, He that Humbleth himself shall be exalted, No such Way to be high as to be low, to be exalted as to be humbled.
What Tertullian says, Necullae rei quam poenitentiae natus sum, our whole life should be nothing else but a continued act of Repentance and Humiliation, is true,
What Tertullian Says, Necullae rei quam poenitentiae Born sum, our Whole life should be nothing Else but a continued act of Repentance and Humiliation, is true,
yet this hinders not, but that there may and ought to be degrees, and according to the occasion requiring it should be more intense sometimes, and extraordinary.
yet this hinders not, but that there may and ought to be Degrees, and according to the occasion requiring it should be more intense sometime, and extraordinary.
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The day of the Lord is very great and terrible sayes the Prophet Joel, there's the foundation laid, what must be done then when that day comes? it follows in the 12. ver. Turne ye unto me with all your hearts,
The day of the Lord is very great and terrible Says the Prophet Joel, there's the Foundation laid, what must be done then when that day comes? it follows in the 12. ver. Turn you unto me with all your hearts,
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and with fasting, and with weeping, and with mourning, (the very words of my Text) and so goes on, Rend your hearts and not your garments, &c. but who is this that must doe it? each one a part in a corner? No, it follows in the 15. ver. Blow the Trumpet in Zion, sanctifie a Fast, call a Solemne Assembly, it must be an Assembly,
and with fasting, and with weeping, and with mourning, (the very words of my Text) and so Goes on, Rend your hearts and not your garments, etc. but who is this that must do it? each one a part in a corner? No, it follows in the 15. ver. Blow the Trumpet in Zion, sanctify a Fast, call a Solemn Assembly, it must be an Assembly,
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but though it be so, may not some be exempted? great men? and children? and such like? No, in the 16. ver. They must assemble the Elders too, (not the greatest exempted from humbling themselves,) no nor the least neither, Gather the children, and those that suck the breasts,
but though it be so, may not Some be exempted? great men? and children? and such like? No, in the 16. ver. They must assemble the Elders too, (not the greatest exempted from humbling themselves,) no nor the least neither, Gather the children, and those that suck the breasts,
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yea, let the Bridegroome goe forth of his chamber, and the bride out of her closet, (all chambering and merryment must be laid aside that day) nay, the Priests must not be exempt,
yea, let the Bridegroom go forth of his chamber, and the bride out of her closet, (all chambering and merriment must be laid aside that day) nay, the Priests must not be exempt,
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speaking in the former verse, how God had throwne downe and not pitied, and caused the enemy to reioyce over them, &c. Therefore sayes the Prophet in the 18 verse, Let teares run down, but if they do, will not a few serve the turn? no, they must run down like a river, (it must be a great many tears must make up a river) but say they do thus all the day, I hope wee may take our rest at night and be quiet, no let them run down like a river day and night too,
speaking in the former verse, how God had thrown down and not pitied, and caused the enemy to rejoice over them, etc. Therefore Says the Prophet in the 18 verse, Let tears run down, but if they do, will not a few serve the turn? no, they must run down like a river, (it must be a great many tears must make up a river) but say they do thus all the day, I hope we may take our rest At night and be quiet, no let them run down like a river day and night too,
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Examples would be infinite to produce for the truth of this, Joshua upon an extraordinaty occasion, viz. (in Israels fleeing before the men of Ai) rent his clothes, and fell upon the earth on his face untill even-tide, he and the Elders of Israel,
Examples would be infinite to produce for the truth of this, joshua upon an extraordinaty occasion, viz. (in Israel's fleeing before the men of Ai) rend his clothes, and fell upon the earth on his face until eventide, he and the Elders of Israel,
the day would fail mee to tell of Ezra, Nehemiah, the Ninevites, Hezekiah with infinite moe, who upon extraordinary occasions were humbled extraordinarily. And not without good reason.
the day would fail me to tell of Ezra, Nehemiah, the Ninevites, Hezekiah with infinite more, who upon extraordinary occasions were humbled extraordinarily. And not without good reason.
but when hee draws nigh, makes approaches, to our very houses, Towns, Cities, raises batteries, of plague, famine, sword, &c. to breake a Kingdome in pieces withall,
but when he draws High, makes Approaches, to our very houses, Towns, Cities, raises batteries, of plague, famine, sword, etc. to break a Kingdom in Pieces withal,
and environs it round with his Judgements, then every one had need bestir himselfe, betake himselfe to his best weapons, Christianorum arma sunt preces & bachrymae, such as heer in my Text, Weeping and mourning, and baldnesse,
and environs it round with his Judgments, then every one had need Bestir himself, betake himself to his best weapons, Christians arma sunt preces & bachrymae, such as her in my Text, Weeping and mourning, and baldness,
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3 Because thats the onely way to finde comfort and succour, there are but two ways of meeting God in his judgments, either by rising up, or falling down.
3 Because thats the only Way to find Comfort and succour, there Are but two ways of meeting God in his Judgments, either by rising up, or falling down.
what got Pharaoh by his sullen stubbornnesse, when in the pride and haughtinesse of his heart, hee cryed out, Who is the Lord that I should obey his voice, I know not the Lord,
what god Pharaoh by his sullen stubbornness, when in the pride and haughtiness of his heart, he cried out, Who is the Lord that I should obey his voice, I know not the Lord,
and made a spectacle of pride and basenesse to all posterities for evermore? So what got Rabshaketh by all his railings? Who is that God that shall deliver out of my hands? bravely spoke proud dust and ashes!
and made a spectacle of pride and baseness to all Posterities for evermore? So what god Rabshakeh by all his railings? Who is that God that shall deliver out of my hands? bravely spoke proud dust and Ashes!
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and yet how soon was he brought down? and one Angell in one night slue an hundred and fourscore and five thousand of his mighty host, that in the morning they were all deadcorps? So what not the old World by their monstrous uncleannesse,
and yet how soon was he brought down? and one Angel in one night slew an hundred and fourscore and five thousand of his mighty host, that in the morning they were all deadcorps? So what not the old World by their monstrous uncleanness,
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but an universall Deluge? What Sodom and Gomorrah but fire and brimstone from heaven? It were endlesse to mention Manasses, Nebuchadnezar, Julian, and others, who paid deare for standing out against God.
but an universal Deluge? What Sodom and Gomorrah but fire and brimstone from heaven? It were endless to mention Manasses, Nebuchadnezzar, Julian, and Others, who paid deer for standing out against God.
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No, Woe unto him that striveth with his Maker, saith the Prophet Isaiah, Let the potsherds strive with the potsherds of the earth, but if with God, know that he is able to shiver the sturdiest Okes,
No, Woe unto him that striveth with his Maker, Says the Prophet Isaiah, Let the potsherds strive with the potsherds of the earth, but if with God, know that he is able to shiver the sturdiest Oaks,
In that day, says my Text, God cals, in this and the like solemne days of Humiliation, You and the Laws of the Land call, to Fasting, Weeping, and Mourning;
In that day, Says my Text, God calls, in this and the like solemn days of Humiliation, You and the Laws of the Land call, to Fasting, Weeping, and Mourning;
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And would you think it possible, (notwithstanding all your strict Orders and Injunctions) that there should be a generation of men found that neither heed God cals nor yours? that make thoice of this day, not to worke and labour in (necessity and want of daily bread might be pretended for that,) but to hunt,
And would you think it possible, (notwithstanding all your strict Order and Injunctions) that there should be a generation of men found that neither heed God calls nor yours? that make thoice of this day, not to work and labour in (necessity and want of daily bred might be pretended for that,) but to hunt,
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and hawke in, to game and sport in, to drinke and be drunke in? Pardon me (Honourable and beloved) I speak so plainly, I would to God I did not speak as knowingly, that at the same instant when you and other penitent souls through the Land, have been mounting your prayers up to heaven, they have been mounting their Hawks, running their Hounds,
and hawk in, to game and sport in, to drink and be drunk in? Pardon me (Honourable and Beloved) I speak so plainly, I would to God I did not speak as knowingly, that At the same instant when you and other penitent Souls through the Land, have been mounting your Prayers up to heaven, they have been mounting their Hawks, running their Hounds,
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When you have been prostrating your selves, and groveling upon the ground before the Lord, others have beene stretching upon their beds of Ivory, weltring in chambring and wantonnesse, or else contending too,
When you have been prostrating your selves, and groveling upon the ground before the Lord, Others have been stretching upon their Beds of Ivory, weltering in chambering and wantonness, or Else contending too,
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but at Cards and Dice, at unlawfull Games and Sports, (especially on such days as these) though three Kingdoms lay at stake, they would not leave their game or dalliance to save one.
but At Cards and Dice, At unlawful Games and Sports, (especially on such days as these) though three Kingdoms lay At stake, they would not leave their game or dalliance to save one.
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Nay, when you have been all lockt up here in Gods house, or in your private Closets, powring out your cryes and teares before God, Are there not some (it may be at this very instant) who make choice of this,
Nay, when you have been all locked up Here in God's house, or in your private Closets, Pouring out your cries and tears before God, are there not Some (it may be At this very instant) who make choice of this,
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and in their healths and intemperance, wallowing in their own vomit, as the Prophet speaks, as if they strive, who should poure fastest, you out, your prayers and tears:
and in their healths and intemperance, wallowing in their own vomit, as the Prophet speaks, as if they strive, who should pour fastest, you out, your Prayers and tears:
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how need had the sword of justice search every comer, out for these (and if they did, I am confident, they might finde store of them) whose work it is to ravell out as fast as you doe, men of prophane minds, who like those Ciclops in Euripides, Hand ulla numina expavescunt coelitum:
how need had the sword of Justice search every comer, out for these (and if they did, I am confident, they might find store of them) whose work it is to ravell out as fast as you do, men of profane minds, who like those Ciclops in Euripides, Hand ulla numina expavescunt coelitum:
exempt from feare of either, much of the same opinion with that impious Devonax, who being threatned with hell for his villanies, made a mock at it and said, Tunc credam cum illuc venero, I'le believe there is a hell when I come there and not before: Impious wretches!
exempt from Fear of either, much of the same opinion with that impious Devonax, who being threatened with hell for his villainies, made a mock At it and said, Tunc Creed cum Illuc venero, I'll believe there is a hell when I come there and not before: Impious wretches!
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NONLATINALPHABET, as Clem. Alex. calls them, à salute alienos, far from the thought or hopes either, of salvation, who if they fall not under judgement here, will never be able to escape the judgement hereafter.
, as Clem. Alexander calls them, à salute alienos, Far from the Thought or hope's either, of salvation, who if they fallen not under judgement Here, will never be able to escape the judgement hereafter.
but in such a cold, perfunctory, sleighty, superficiall manner, as may justly provoke God, to spew both them and there luke-warme devotions out of his mouth, that come and present a body here NONLATINALPHABET as Chrysost. speakes, their soule is abroad upon their shops, their sports, their lusts and pleasures, that come with no preparation, are here with lesse attention and depart hence with no gain or profit at all, save onely this, that they have gained one step neerer their condernnation then before.
but in such a cold, perfunctory, sleighty, superficial manner, as may justly provoke God, to spew both them and there lukewarm devotions out of his Mouth, that come and present a body Here as Chrysostom speaks, their soul is abroad upon their shops, their sports, their Lustiest and pleasures, that come with no preparation, Are Here with less attention and depart hence with no gain or profit At all, save only this, that they have gained one step nearer their condernnation then before.
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and neerer their condemnation then before, and that this and other Sermons they heare and scorne, shall rise up in judgement against them another day, without true and timely repentance.
and nearer their condemnation then before, and that this and other Sermons they hear and scorn, shall rise up in judgement against them Another day, without true and timely Repentance.
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and can finde none, none did I say? yes too much bad fruit, besides leaves and blossomes of outward profession, wilde figgs enow, wilde opinions and wilde fancies, wilde errors and blasphemies broacht every day, that the soule is mortall and sleepes with the body, that men may put away their wives and take new at pleasure, that the Law is no rule to walke by, that a man may be saved without either faith or repentance, That 'tis as impossible for a childe of God to sin,
and can find none, none did I say? yes too much bad fruit, beside leaves and blossoms of outward profession, wild Figgs enough, wild opinions and wild fancies, wild errors and Blasphemies broached every day, that the soul is Mortal and sleeps with the body, that men may put away their wives and take new At pleasure, that the Law is no Rule to walk by, that a man may be saved without either faith or Repentance, That it's as impossible for a child of God to since,
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nor the infallible Word of God but inventions of men, I forbeare to goe farther, I dare not, such blasphemies against the Sonne of God, against the blessed Spirit of God, &c. as I professe I dare not mention:
nor the infallible Word of God but Inventions of men, I forbear to go farther, I Dare not, such Blasphemies against the Son of God, against the blessed Spirit of God, etc. as I profess I Dare not mention:
We all talke of Reformation, and from our soules wee desire it, but still where is it? shew me one lust thou hast mastered, one passion thou hast conquered, one darling bosome sin thou hast mortified of late more then before:
We all talk of Reformation, and from our Souls we desire it, but still where is it? show me one lust thou hast mastered, one passion thou hast conquered, one darling bosom since thou hast mortified of late more then before:
Was there ever morelying, cousening, malice, oppression then now? nay, (God be mercifull unto us) I know not what kinde of new cheate and hypocrisie the father of falsehood hath taught some kinde of men, whereby to cloake all their fraud and villanies, by a new way of pretending they are for the Cause,
Was there ever morelying, cosening, malice, oppression then now? nay, (God be merciful unto us) I know not what kind of new cheat and hypocrisy the father of falsehood hath taught Some kind of men, whereby to cloak all their fraud and villainies, by a new Way of pretending they Are for the Cause,
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then they thinke all is well, thereby discrediting a good Cause, dishonouring a good God, abusing your good intentions, to worke their own sinister ends by:
then they think all is well, thereby discrediting a good Cause, Dishonoring a good God, abusing your good intentions, to work their own sinister ends by:
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I have held you too long under reproofe, I pray God it may be as Solomon speakes, ( Prov. 6.23.) a Reproofe of instruction, which may be the way to life.
I have held you too long under reproof, I pray God it may be as Solomon speaks, (Curae 6.23.) a Reproof of instruction, which may be the Way to life.
It's that God calls for, It's that the bleeding condition of this Kingdome cries for, It's that this ensuing Treaty pleads for, It's that you are all met here together for, in an extraordinary manner to humble your selves before the Lord this day.
It's that God calls for, It's that the bleeding condition of this Kingdom cries for, It's that this ensuing Treaty pleads for, It's that you Are all met Here together for, in an extraordinary manner to humble your selves before the Lord this day.
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then he stept over into Ireland, and they drunk deep of poor Germanies cup, a cup of trembling and bloud even to the very dregs, England thereby was rouz'd in deed,
then he stepped over into Ireland, and they drunk deep of poor Germanies cup, a cup of trembling and blood even to the very dregs, England thereby was roused in deed,
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but as a man newly awakt, scarce sensible or apprehensive of his danger, was so long a stretching and getting up to their help, that mean while they were beaten downe, poore souls slaine and butchered without compassion,
but as a man newly awaked, scarce sensible or apprehensive of his danger, was so long a stretching and getting up to their help, that mean while they were beaten down, poor Souls slain and butchered without compassion,
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Well now of lateer yeeres God has come neerer, over to us, with his bright sword brandishing in his hand, laying heaps upon heaps, heaps upon heaps, in most of our quarters.
Well now of lateer Years God has come nearer, over to us, with his bright sword brandishing in his hand, laying heaps upon heaps, heaps upon heaps, in most of our quarters.
A man vvould think by this time sure England should be awakt, and its high time (God waken us all in his mercy, the storme beats very fierce upon us) howsoever sure this is enough to rouze an ingenious spirit, God is drawn nigher to thee in his judgements.) O that it may be thy care, in a more extraordinary manner to draw nigh him by true and unfeined repentance, and the rather:
A man would think by this time sure England should be awaked, and its high time (God waken us all in his mercy, the storm beats very fierce upon us) howsoever sure this is enough to rouse an ingenious Spirit, God is drawn nigher to thee in his Judgments.) O that it may be thy care, in a more extraordinary manner to draw High him by true and unfeigned Repentance, and the rather:
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Oaths and blasphemies, superstition and Idolatry, oppression and injustice, bloudshed & cruelty, lust and uncleanenesse, profanenesse and ingratitude, gluttony and drunkennesse, in a word, contempt or neglect of God, of Christ, of mercie and all, these have wound up the string so high, that without leting it down again by an extraordinary humiliation, wee can expect nothing but breaking and destruction:
Oaths and Blasphemies, Superstition and Idolatry, oppression and injustice, bloodshed & cruelty, lust and uncleanness, profaneness and ingratitude, gluttony and Drunkenness, in a word, contempt or neglect of God, of christ, of mercy and all, these have wound up the string so high, that without letting it down again by an extraordinary humiliation, we can expect nothing but breaking and destruction:
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Oh! it was thy pride and ambition (whoever thou art, that art guilty of such sins) that hath caused this pride of heart amongst men, these risings and swellings in the Commonweale:
Oh! it was thy pride and ambition (whoever thou art, that art guilty of such Sins) that hath caused this pride of heart among men, these risings and swellings in the Commonweal:
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The Parliament hath done what it can, Councels have done what they can, friends, and assistants have done what they can, Armies and Commanders have done what they can. (I recall my selfe, I wish they had,
The Parliament hath done what it can, Counsels have done what they can, Friends, and assistants have done what they can, Armies and Commanders have done what they can. (I Recall my self, I wish they had,
if so, in all probability it had beene better with us all then now it is) but to go on, ordinary sleighty fasting and pray in and humbling have done what they can,
if so, in all probability it had been better with us all then now it is) but to go on, ordinary sleighty fasting and pray in and humbling have done what they can,
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and yet his anger is not turn'd away, but his hand is stretched out still, Now try then, what extraordinary prayers and teares, and humiliation can doe:
and yet his anger is not turned away, but his hand is stretched out still, Now try then, what extraordinary Prayers and tears, and humiliation can do:
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But if otherwise, He say I have no pleasure in him, behold here I am, here our poore Kingdome fainting and bleeding before thee is, here the representative body of it, weeping and mourning is, behold!
But if otherwise, He say I have no pleasure in him, behold Here I am, Here our poor Kingdom fainting and bleeding before thee is, Here the representative body of it, weeping and mourning is, behold!
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And first, to begin with that which is the beginning of all, the Quis, the party summoning or calling, exprest by his three titles, Lord, God, of Hosts.
And First, to begin with that which is the beginning of all, the Quis, the party summoning or calling, expressed by his three titles, Lord, God, of Hosts.
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2 Sometimes of God alone (Gen. 1.3.) God said, let there be light, (ver. 6.) God said, let there be a firmament, &c. God said to Abraham, (Gen. 17.6.) God said to Jonah, (4.9.) God spake unto Moses, (Exod. 6.2.) God spake in time past, (Heb. 1.1.) &c.
2 Sometime of God alone (Gen. 1.3.) God said, let there be Light, (ver. 6.) God said, let there be a firmament, etc. God said to Abraham, (Gen. 17.6.) God said to Jonah, (4.9.) God spoke unto Moses, (Exod 6.2.) God spoke in time past, (Hebrew 1.1.) etc.
3 Sometimes both Lord and God, (Gen. 2.7.) The Lord God framed man of the dust, (ver. 8.) The Lord God planted a garden, so The Lord God of your fathers, ( Ex. 3.15) The Lord God of the Hebrews, (ver. 18.) Thus saith the Lord God, (Exod. 12.20.) The Lord God hath spoken, (Amos 3.7.) &c. Here all three, as in divers other places, to move the more awfull Reverence and Attention.
3 Sometime both Lord and God, (Gen. 2.7.) The Lord God framed man of the dust, (ver. 8.) The Lord God planted a garden, so The Lord God of your Father's, (Ex. 3.15) The Lord God of the Hebrews, (ver. 18.) Thus Says the Lord God, (Exod 12.20.) The Lord God hath spoken, (Amos 3.7.) etc. Here all three, as in diverse other places, to move the more awful reverence and Attention.
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1 Lord, NONLATINALPHABET my Lords, so NONLATINALPHABET Basis quia Deus est basis & fundamentum omnium creatur arum, because God is the Basis and foundation of all his creatures Hereupon NONLATINALPHABET Dominus cui rei domesticae cura incumbit, a Master who takes care and provides for all his household, upholds, provides for, and maintains them all.
1 Lord, my lords, so Basis quia Deus est basis & fundamentum omnium creature's arum, Because God is the Basis and Foundation of all his creatures Hereupon Dominus cui rei domesticae Cure incumbit, a Master who Takes care and provides for all his household, upholds, provides for, and maintains them all.
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This is hee that here Calls, even the Lord thy Master, All this vast Universe that here thou seest before thine eyes is but his house, All creatures in heaven and earth his domestick servants, he keepes them, he findes them hee feedes them, he clothes them, O what a house-keeper heer is? How many Tables doth hee spread every day? How many beds doth he make every night? How many Servants doth he keepe continually? Wilt thou not answer when this great Master cals?
This is he that Here Calls, even the Lord thy Master, All this vast Universe that Here thou See before thine eyes is but his house, All creatures in heaven and earth his domestic Servants, he keeps them, he finds them he feeds them, he clothes them, Oh what a housekeeper her is? How many Tables does he spread every day? How many Beds does he make every night? How many Servants does he keep continually? Wilt thou not answer when this great Master calls?
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O! what wilt thou doe if this great Lord frowne upon thee? If he turne thee out of doors whither wilt thou goe? let me tell thee this, thou wilt never get so good a Master again;
OH! what wilt thou do if this great Lord frown upon thee? If he turn thee out of doors whither wilt thou go? let me tell thee this, thou wilt never get so good a Master again;
He who is NONLATINALPHABET the Al-seeing God whose eyes are ten thousand times brighter than the Sun, which run too and fro through the whole earth, who sees all thy wayes and ponders all thy paths, beholds thy lying down and rising up, looks upon thee in thy private Closet, in thy bolted Chamber, under thy drawn curteins, in the dark and black night, sees all thy secret villanies and stolne embraces, beholds all thy lusts and wantonnesse, all thy plots and villanies:
He who is the All-seeing God whose eyes Are ten thousand times Brighter than the Sun, which run too and from through the Whole earth, who sees all thy ways and ponders all thy paths, beholds thy lying down and rising up, looks upon thee in thy private Closet, in thy bolted Chamber, under thy drawn curtains, in the dark and black night, sees all thy secret villainies and stolen embraces, beholds all thy Lustiest and wantonness, all thy plots and villainies:
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Nor is it one hoste alone that hee is commander of, but many are his Hosts, search from the heavens above, to the valleys of the depths beneath, and you shall finde all full of Gods Hosts.
Nor is it one host alone that he is commander of, but many Are his Hosts, search from the heavens above, to the valleys of the depths beneath, and you shall find all full of God's Hosts.
nay, the least and basest of the creatures, Frogs, catterpillars, lice and flies, what hosts of them did God bring upon one of the proudest Tyrants that ever the Sun beheld, and subdued him withall. Exod 8.
nay, the least and Basest of the creatures, Frogs, caterpillars, lice and flies, what hosts of them did God bring upon one of the proudest Tyrants that ever the Sun beheld, and subdued him withal. Exod 8.
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because of the particular visible influence and disposall hee has of all armies in the world, they move not without his warrant, they stir not without his command, not a stroke struck but God guides it, not a bullet let fly but God directs it,
Because of the particular visible influence and disposal he has of all armies in the world, they move not without his warrant, they stir not without his command, not a stroke struck but God guides it, not a bullet let fly but God directs it,
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How mighty a Prince count you him, that hath three or foure huge Armies on foote at once? The Lord hath more, All the hosts and men in the world, he's Lord Generall over them all,
How mighty a Prince count you him, that hath three or foure huge Armies on foot At once? The Lord hath more, All the hosts and men in the world, he's Lord General over them all,
Will you go higher, into the Aire, and see what Hosts hee hath there? Fire, hale, snow, vapours, windes and stormes, all fulfill his word, (yet higher) the Heaven, the Sun, the Moon, the Stars,
Will you go higher, into the Air, and see what Hosts he hath there? Fire, hale, snow, vapours, winds and storms, all fulfil his word, (yet higher) the Heaven, the Sun, the Moon, the Stars,
O! thinke on it sadly by thy selfe alone sometimes, and say, whom is it that I revile so, by my Oathes and blasphemies? Whom is it I buffet by my injustice and oppression? whom is it I so oft out dare by my incorrigible stubbornnesse? whom doe I thus persecute by my rage and mallice? but this Lord,
OH! think on it sadly by thy self alone sometime, and say, whom is it that I revile so, by my Oaths and Blasphemies? Whom is it I buffet by my injustice and oppression? whom is it I so oft out Dare by my incorrigible stubbornness? whom do I thus persecute by my rage and malice? but this Lord,
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O blessed God! that ever dust and ashes should be so audacious thus to contend with its maker? did an ordinary Lord or King, come against thee but with a few thousands,
Oh blessed God! that ever dust and Ashes should be so audacious thus to contend with its maker? did an ordinary Lord or King, come against thee but with a few thousands,
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If the earth, that vast and durable body, that never was capable of sinning against its maker (onely clog'd and stain'd with thy impurities) must tremble so, what neede hadst thou dust and ashes, lighter then vanity it selfe, to quake and dread to offend so high a God, that can soone resolve thee and all the world into their first principles,
If the earth, that vast and durable body, that never was capable of sinning against its maker (only clogged and stained with thy Impurities) must tremble so, what need Hadst thou dust and Ashes, lighter then vanity it self, to quake and dread to offend so high a God, that can soon resolve thee and all the world into their First principles,
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Nay, let not desparate sinners onely, but even all the Nations of the world, yea, you righteous of the earth, Stand in aw and sin not, commune in your own hearts and be still, let all dread and and reverence before his presence, before hee comes to shake terribly the earth.
Nay, let not desperate Sinners only, but even all the nations of the world, yea, you righteous of the earth, Stand in aw and since not, commune in your own hearts and be still, let all dread and and Reverence before his presence, before he comes to shake terribly the earth.
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If the Lord himselfe were not on your side when men rise up against you, indeed then you had cause to feare, to feare that they might swallow you up quick, when they are so wrathfully displeased at you.
If the Lord himself were not on your side when men rise up against you, indeed then you had cause to Fear, to Fear that they might swallow you up quick, when they Are so wrathfully displeased At you.
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Why then are your hearts cast down, and heavinesse takes hold upon you? Doe but you keepe close to this God, walke in his ways depart not from under his banner,
Why then Are your hearts cast down, and heaviness Takes hold upon you? Doe but you keep close to this God, walk in his ways depart not from under his banner,
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Speake Lord (sayes young Samuel ) for thy servant heares; speake Lord (say thou) speake to my eares that they may heare, speake to my memory that it may retain, speake to my heart and affections that they may be obedient, speake to my life and conversation that it may be answerable,
Speak Lord (Says young Samuel) for thy servant hears; speak Lord (say thou) speak to my ears that they may hear, speak to my memory that it may retain, speak to my heart and affections that they may be obedient, speak to my life and Conversation that it may be answerable,
then shall thy servant heare a right, and not before, onely let it be thy care to listen, and give eare when God calls, and that's in the next word the second generall part of the Text.
then shall thy servant hear a right, and not before, only let it be thy care to listen, and give ear when God calls, and that's in the next word the second general part of the Text.
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or how God is said to call, for to expect that hee should appeare as he did to Moses, and speake face to face, or to call by a vocall Summons as he did Israel from Mount Sinai, or Samuel in the Temple, or Paul from heaven, &c. were madnesse in any now,
or how God is said to call, for to expect that he should appear as he did to Moses, and speak face to face, or to call by a vocal Summons as he did Israel from Mount Sinai, or Samuel in the Temple, or Paul from heaven, etc. were madness in any now,
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1 Spiritu, Inwardly by the motions and inclinations of the Spirit of God in the soule of a man, Verbis mentalib•s (as Bernard speakes ) by a voice within,
1 Spiritu, Inwardly by the motions and inclinations of the Spirit of God in the soul of a man, Verbis mentalib•s (as Bernard speaks) by a voice within,
when a man heares as it were, a voice speaking in his bosome, sometimes sweedy breathing good motions good desires, into his soule, putting him forwards to vertue and holinesse, as David, (1 Chron. 17.1.) to build the Temple and Israel to turn unto the Lord, ( Hos. 6.1.) Other while checking and pulling a man back from the wayes of sin and wickednesse, (as Joseph, Gen. 39.9.) How can I doe this great wickednesse and so sin against God? Answerable to that gracious promise of his ( Isa. 30.21.) Thine eares shall heare a word behinde thee, saying, this is the way walke ye in it,
when a man hears as it were, a voice speaking in his bosom, sometime sweedy breathing good motions good Desires, into his soul, putting him forward to virtue and holiness, as David, (1 Chronicles 17.1.) to built the Temple and Israel to turn unto the Lord, (Hos. 6.1.) Other while checking and pulling a man back from the ways of since and wickedness, (as Joseph, Gen. 39.9.) How can I do this great wickedness and so sin against God? Answerable to that gracious promise of his (Isaiah 30.21.) Thine ears shall hear a word behind thee, saying, this is the Way walk you in it,
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I need not explain it further, it may be the same spirit within you (at this present) prompts you to the remembrance, what this call is and how oft God hath called this way, and you have neglected it.
I need not explain it further, it may be the same Spirit within you (At this present) prompts you to the remembrance, what this call is and how oft God hath called this Way, and you have neglected it.
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Since by his Prophets, Thus saith the Lord, ( Isa. 7. 7.-28.16 Ezek. 2. 4.-5.5. Amos 5.3. Obad. 1.) Thus saith the holy one (Isa. 30.12.) the high and lofty one, (Isa. 57.15.) He are the word of the Lord, ye Rulers (Isa. 1.10.) the word of the Lord ô ye Kings (Jer. 22.2.) ô ye Nations (31.10).
Since by his prophets, Thus Says the Lord, (Isaiah 7. 7.-28.16 Ezekiel 2. 4.-5.5. Amos 5.3. Obadiah 1.) Thus Says the holy one (Isaiah 30.12.) the high and lofty one, (Isaiah 57.15.) He Are the word of the Lord, you Rulers (Isaiah 1.10.) the word of the Lord o you Kings (Jer. 22.2.) o you nations (31.10).
And thus in this later Age does hee call by his Ministers, ( Heb. 1.1, 2. ) Audio te loquentem Domine (said Augustine sweetly) in tot libris, in not concionibus, &c. There's not a good Book you read, not a Chapter you lock on, not a Sermon you heare (formerly often,
And thus in this later Age does he call by his Ministers, (Hebrew 1.1, 2.) Audio te loquentem Domine (said Augustine sweetly) in tot Books, in not concionibus, etc. There's not a good Book you read, not a Chapter you lock on, not a Sermon you hear (formerly often,
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3 Misericordiis, By his Mercies, so Nath• … to David (2 Sam. 12.7.) Thus (saith the Lord) I annointed thee King over Israel, I delivered thee out of the hands of Saul, I gave thee thy Masters house,
3 Misericordiis, By his mercies, so Nath• … to David (2 Sam. 12.7.) Thus (Says the Lord) I anointed thee King over Israel, I Delivered thee out of the hands of Saul, I gave thee thy Masters house,
and Wives into thy bosome, and gave thee the house of Israel and Judah, and if this had beene too little, I would have done more. &c. Wherefore hast thou despised the command of the Lord, &c. The last words intimate, how every one of the former, were so many severall C• … s from God, to bid David have a care he shew'd not himself unthankfull.
and Wives into thy bosom, and gave thee the house of Israel and Judah, and if this had been too little, I would have done more. etc. Wherefore hast thou despised the command of the Lord, etc. The last words intimate, how every one of the former, were so many several C• … s from God, to bid David have a care he showed not himself unthankful.
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and built a Towre, and made a Winepresse in it, all this plantin, watering, &c. are so many severall Cals, for what? it follows in what he looked for, to wit, that it should bring forth Grapes. The like you have ( Micah. 6.3.) O my people what have I done unto thee, wherein have I wearied thee, I brought thee up out of the land of Egypt, I redeemed thee out of the house of bondage, I sent before thee Moses, Aron, and Miriam, &c. all these were as so many Calls.
and built a Tower, and made a Winepress in it, all this plantin, watering, etc. Are so many several Calls, for what? it follows in what he looked for, to wit, that it should bring forth Grapes. The like you have (micah. 6.3.) Oh my people what have I done unto thee, wherein have I wearied thee, I brought thee up out of the land of Egypt, I redeemed thee out of the house of bondage, I sent before thee Moses, Aron, and Miriam, etc. all these were as so many Calls.
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So, there's not a Mercy thou receivest, not a blessing thou obtainest, not a danger thou avoidest, whatsoever good befals thee Spirituall or Temporall, for Scule, Body, or Estate, all are so many Calls from God, to teach thee to be answerable.
So, there's not a Mercy thou receivest, not a blessing thou obtainest, not a danger thou avoidest, whatsoever good befalls thee Spiritual or Temporal, for School, Body, or Estate, all Are so many Calls from God, to teach thee to be answerable.
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Heare ye the Rod, &c. So ( Amos 4. from the 6 Verse downwards) I have given you cleannesse of teeth, withheld the raine, I have smitten you with blasting and mildew, I have sent among you the pestilence, I have overthrown some as God overthrew Sodom and Gomorrah,
Hear you the Rod, etc. So (Amos 4. from the 6 Verse downwards) I have given you cleanness of teeth, withheld the rain, I have smitten you with blasting and mildew, I have sent among you the pestilence, I have overthrown Some as God overthrew Sodom and Gomorrah,
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Intimating thereby, that by every one of these God gave a secret call to turne to him which they not answering, God complains of so often, yet have you not returned unto me saith the Lord.
Intimating thereby, that by every one of these God gave a secret call to turn to him which they not answering, God complains of so often, yet have you not returned unto me Says the Lord.
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or ten thousand rivers of oile? shall I give the first borne of my body for the sinne of my soule, &c. And ( Jerem. 31.18.) I heard Ephraim bemoaning himselfe, thou hast chastised mee,
or ten thousand Rivers of oil? shall I give the First born of my body for the sin of my soul, etc. And (Jeremiah 31.18.) I herd Ephraim bemoaning himself, thou hast chastised me,
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1 Sending his servants daily, rising up early and sending them, Jer. 7. 25.-25.4.-26, 5. threatning, warning, promising, deterring, using all means possible.
1 Sending his Servants daily, rising up early and sending them, Jer. 7. 25.-25.4.-26, 5. threatening, warning, promising, deterring, using all means possible.
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Whence I shall desire you to observe with me, Gods manner of dealing with a Kingdome or Nation. 1 How he seldome strikes, but first he calls and gives warning.
Whence I shall desire you to observe with me, God's manner of dealing with a Kingdom or nation. 1 How he seldom strikes, but First he calls and gives warning.
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The burden of Tyre, the burden of Moab, the burden of Egypt, of Babylon, of Ammon, of Edom, &c. Thus saith the Lord unto, &c. Thus saith the Lord, &c. heres warning upon warning even unto them.
The burden of Tyre, the burden of Moab, the burden of Egypt, of Babylon, of Ammon, of Edom, etc. Thus Says the Lord unto, etc. Thus Says the Lord, etc. heres warning upon warning even unto them.
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how many sweet Motions the Spirit of God breathed into them, how by his servants mouths and messengers he sent, warning them by his Word to turne to him.
how many sweet Motions the Spirit of God breathed into them, how by his Servants mouths and messengers he sent, warning them by his Word to turn to him.
At last, God calls here by his Judgements, every severall plague crying to them torepent, every severall blow speaking aloud to warne them from their evill wayes, and turne unto the Lord.
At last, God calls Here by his Judgments, every several plague crying to them torepent, every several blow speaking aloud to warn them from their evil ways, and turn unto the Lord.
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Demand now, and desire to know what should be the reason why God usually takes this gentle course with his rebelhous and stif-necked people, these foure, (midst many moe) may abundantly satisfie.
Demand now, and desire to know what should be the reason why God usually Takes this gentle course with his rebelhous and Stiffnecked people, these foure, (midst many more) may abundantly satisfy.
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how slow he is to wrath, how ready to forgive, and how loath to punish, that as Tamberlane going to besiege a City first hung out a white flag, in token that if they would surrender, there was hopes of mercie for them,
how slow he is to wrath, how ready to forgive, and how loath to Punish, that as Tamburlaine going to besiege a city First hung out a white flag, in token that if they would surrender, there was hope's of mercy for them,
There are two places wonderfull remarkable for this purpose, ( Isa. 1.24.) Ah! I will ease me of mine adversaries, I will avenge me of mine enemies, Ah! as if it came from him with regreet with much griefe and unwillingnesse.
There Are two places wonderful remarkable for this purpose, (Isaiah 1.24.) Ah! I will ease me of mine Adversaries, I will avenge me of mine enemies, Ah! as if it Come from him with regreet with much grief and unwillingness.
how shall I deliver thee Israel? how shall I make thee as Admah, hov shall I set thee as Zebon? my heart is turned within me, my repentings are kindled together,
how shall I deliver thee Israel? how shall I make thee as Admah, hov shall I Set thee as Zebon? my heart is turned within me, my repentings Are kindled together,
Nay in this very particular Call of God to this Nation, in these words, there are three things observable, every one magnifying the goodnesse of God exceedingly.
Nay in this very particular Call of God to this nation, in these words, there Are three things observable, every one magnifying the Goodness of God exceedingly.
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3 Not onely before and now at this time, sed in illo ipso die, in ultimo die, (as one says) in that very day, the last day warns still, never gives over so long as there's hopes, never ceases, till there was no Remedy.
3 Not only before and now At this time, said in illo ipso die, in ultimo die, (as one Says) in that very day, the last day warns still, never gives over so long as there's hope's, never ceases, till there was no Remedy.
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and think, What has God call'd so many times? so many ways? and yet I stop mine eares? these thirty, forty, fifty yeares has God beene calling upon mee, by his Spirit; Word, Mercies, Judgments,
and think, What has God called so many times? so many ways? and yet I stop mine ears? these thirty, forty, fifty Years has God been calling upon me, by his Spirit; Word, mercies, Judgments,
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and will nothing melt this hard heart of mine? Ah erubesce pulvis & •inis (as Bernard passionatly) blush blush sinfull dust and ashes, And thus think with thy self:
and will nothing melt this hard heart of mine? Ah Erubesce Pulvis & •inis (as Bernard passionately) blush blush sinful dust and Ashes, And thus think with thy self:
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God might have cut me off in the very act of my uncleanness (if it had pleased him) as he did Zimry and Cosby, and yet how many acts have I committed? God mgiht have stopt my month for ever, with the Oath and blasphemy in it,
God might have Cut me off in the very act of my uncleanness (if it had pleased him) as he did Zimri and Cosby, and yet how many acts have I committed? God mgiht have stopped my Monn for ever, with the Oath and blasphemy in it,
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He might have struck me dead when I was last drunk, as Nabal, Holifornes, &c. or cut me off in the midst of my rebellion and wickednesse as he did Pharoah, Absolon, Corah and his company.
He might have struck me dead when I was last drunk, as Nabal, Holifornes, etc. or Cut me off in the midst of my rebellion and wickedness as he did Pharaoh, Absalom, Corah and his company.
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3 To stop the mouthes of all gain sayers whatsoever, should God destroy without call or warning at all, men might have something to plead, (though nothing justly gainst God) but some would be ready to complain and say, had God spared me but once or twice, I had never done the like again.
3 To stop the mouths of all gain sayers whatsoever, should God destroy without call or warning At all, men might have something to plead, (though nothing justly gainst God) but Some would be ready to complain and say, had God spared me but once or twice, I had never done the like again.
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why? that men might be converted and turne to him, for as I live saith the Lord, I desire not the death of a sinner, the salvation of one is more to me then the subvesiron of thousands.
why? that men might be converted and turn to him, for as I live Says the Lord, I desire not the death of a sinner, the salvation of one is more to me then the subvesiron of thousands.
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it may be at midnight, when deep sleep falls upon the sons of men, checking thee for the sins of the former day, warning thee of thy evill wayes, moving thee to repentance, cheering thee with hopes of mercie.
it may be At midnight, when deep sleep falls upon the Sons of men, checking thee for the Sins of the former day, warning thee of thy evil ways, moving thee to Repentance, cheering thee with hope's of mercy.
and bad me leave my sinfull courses, such a night when I lay waking, the rowlings on my bed were not more then the rowling of my bowels, such pangs and motions, I had in me,
and bade me leave my sinful courses, such a night when I lay waking, the rollings on my Bed were not more then the rolling of my bowels, such pangs and motions, I had in me,
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such abundance of mercies, such plenty of blessings, as we have had? Blessings of Heaven above, blessings of the deep that lyeth underneath, blessings of the brests,
such abundance of Mercies, such plenty of blessings, as we have had? Blessings of Heaven above, blessings of the deep that lies underneath, blessings of the breasts,
and of the wombe? So that what was prophecied of Joseph, has truly proved Englands portion, The blessings of our Fathers have prevailed above the blessings of our Progenitors unto the utmost bounds of the euerlasting hils, they have beene upon the bead of England, and upon the crown of the head of them, that are seperate from their brethren.
and of the womb? So that what was prophesied of Joseph, has truly proved Englands portion, The blessings of our Father's have prevailed above the blessings of our Progenitors unto the utmost bounds of the everlasting hills, they have been upon the bead of England, and upon the crown of the head of them, that Are separate from their brothers.
The day would fail me, to recount other your preservations from civill Wars so oft, from Plague, Famine, from Enemies, from the worst of all, Popish Superstition and Idolatry:
The day would fail me, to recount other your preservations from civil Wars so oft, from Plague, Famine, from Enemies, from the worst of all, Popish Superstition and Idolatry:
To tell you of the long Peace, Plenty, and Abundance, of all the good Mercies of God, Spirituall, and Temporall, we have enjoy'd, above all our neighbours round about us: None can deny all this.
To tell you of the long Peace, Plenty, and Abundance, of all the good mercies of God, Spiritual, and Temporal, we have enjoyed, above all our neighbours round about us: None can deny all this.
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Nor has he been unanswerable in his other Call, by his Word and Ordinances, O how many yeers now together has that silver Trumpet of his Gospel, never beene still? How long have Arons Bels sounded lowd in our eares? how long have we been blest with as able, learned, powerfull a Ministry as ever Nation did enjoy? Midst all the rottennesse and corruptions of the Times,
Nor has he been unanswerable in his other Call, by his Word and Ordinances, Oh how many Years now together has that silver Trumpet of his Gospel, never been still? How long have Aaron's Bells sounded loud in our ears? how long have we been blessed with as able, learned, powerful a Ministry as ever nation did enjoy? Midst all the rottenness and corruptions of the Times,
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Nay (lastly) this not doing, has not God endevoured to reduce us by his last Call frequent Judgments and plagues amongst us? How oft has hee sent all his three sore judgements? his flagella aculeata, amongst us in a dreadfull manner? to say nothing of the Famine, scarcity and want has been in the Countrey, and in divers Families;
Nay (lastly) this not doing, has not God endeavoured to reduce us by his last Call frequent Judgments and plagues among us? How oft has he sent all his three soar Judgments? his flagella aculeata, among us in a dreadful manner? to say nothing of the Famine, scarcity and want has been in the Country, and in diverse Families;
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what hard shifts many have made, (yea, and in this City too) to preserve their lives with that, which was scarce meat for Hogs, much lesse for men? Grains having beene their daily food for them and their children,
what hard shifts many have made, (yea, and in this city too) to preserve their lives with that, which was scarce meat for Hogs, much less for men? Grains having been their daily food for them and their children,
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How many have died for want of bread? how many have been starved and fallen down dead (I am sorry I can say one within these few days) even at some of your doores in the middle of your streets?
How many have died for want of bred? how many have been starved and fallen down dead (I am sorry I can say one within these few days) even At Some of your doors in the middle of your streets?
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and of late, how lowd hath God call'd unto us by the sword, in these bloudy, unnaturall, civill, uncivill war, both in England and Ireland, every Shreeke of chaste virgins ravish'd first, and murthered after:
and of late, how loud hath God called unto us by the sword, in these bloody, unnatural, civil, Uncivil war, both in England and Ireland, every Shriek of chaste Virgins ravished First, and murdered After:
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Well, deny nonecan, but that God has call'd by all these, if any doubt, I'le answer him no otherwise then as death in the fable answered him, whom it promised to give warning to before hand,
Well, deny nonecan, but that God has called by all these, if any doubt, I'll answer him not otherwise then as death in the fable answered him, whom it promised to give warning to before hand,
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Onely, here's the Question, how have wee attended to these calls? O my soule trembles within me, to thinke how many soft breathings, how many sweet motions,
Only, here's the Question, how have we attended to these calls? O my soul trembles within me, to think how many soft breathings, how many sweet motions,
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Doest thou not remember how such a time, through the working of thy bowels within thee, thou wast resolved to leave thy sinfull courses, to turne unto the Lord and amend thy wayes,
Dost thou not Remember how such a time, through the working of thy bowels within thee, thou wast resolved to leave thy sinful courses, to turn unto the Lord and amend thy ways,
And surely it will be one of the sadest Meditations in hell, when a damned soule shall recall all the good motions and resolutions it formerly had, such a time upon my sick bead,
And surely it will be one of the Saddest Meditations in hell, when a damned soul shall Recall all the good motions and resolutions it formerly had, such a time upon my sick bead,
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Oh! how was I stung with such a Sermon? how home did the Preacher come to my very heart and inwards? what resolutions then did I make with my selfe, to live thus and thus, Quantillum abfui? O had I but turned to God then (I was very neare it) how happy a creature had I been? how had I escaped these eternall flames? but I would not, I neglected that call,
Oh! how was I stung with such a Sermon? how home did the Preacher come to my very heart and inward? what resolutions then did I make with my self, to live thus and thus, Quantillum abfui? Oh had I but turned to God then (I was very near it) how happy a creature had I been? how had I escaped these Eternal flames? but I would not, I neglected that call,
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And for Mercies may not God justly upbraid us as he did the Cities in the Gospel, We unto the Corazin, woe unto thou Corazin, woe unto thee Bethsaida,
And for mercies may not God justly upbraid us as he did the Cities in the Gospel, We unto the Chorazin, woe unto thou Chorazin, woe unto thee Bethsaida,
So if the great things that have beene done in England, had been done in Tyre and Sydon in Turky or India, in all probability, they would have repented long agoe in Sack-cloth and ashes.
So if the great things that have been done in England, had been done in Tyre and Sidon in Turky or India, in all probability, they would have repented long ago in sackcloth and Ashes.
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There was a time, (many yeares ago) when we longed for war, our fingers itcht to be fighting, conceiving it would conduce more to our plenty and abundance then a dull retirement,
There was a time, (many Years ago) when we longed for war, our fingers itched to be fighting, conceiving it would conduce more to our plenty and abundance then a dull retirement,
Nay, are there not some still, who are sick at the very naming of peace, who would fain have the Wars continue, whose onely delight it is like Salamanders, to live in the fire of contention,
Nay, Are there not Some still, who Are sick At the very naming of peace, who would fain have the Wars continue, whose only delight it is like Salamanders, to live in the fire of contention,
and fish in troubled waters? Sonnes of the perverse foolish woman, Jarrs and dissentions, whose glory it is to spill that bloud upon the ground which cost their Saviour his.
and Fish in troubled waters? Sons of the perverse foolish woman, Jars and dissensions, whose glory it is to spill that blood upon the ground which cost their Saviour his.
And for the Word of God, how hath it been discountenanced, scorned, contemned, despised? was there not a time (and not long since) when to say a man was a laborious, constant, conscientious Preacher, was enough to hinder him from rising (as we used to say) or all preferment?
And for the Word of God, how hath it been discountenanced, scorned, contemned, despised? was there not a time (and not long since) when to say a man was a laborious, constant, conscientious Preacher, was enough to hinder him from rising (as we used to say) or all preferment?
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and freedom every where, What meanes these creepings into comers these frequent conventicles of so many Schismatikes and Sectaries? grown now so numerous, (through to too long connivance) that they doe not onely threaten the overthrow of true Religion, subversion of faith and good manners, destruction of all Order, Discipline,
and freedom every where, What means these creepings into comers these frequent conventicles of so many Schismatics and Sectaries? grown now so numerous, (through to too long connivance) that they do not only threaten the overthrow of true Religion, subversion of faith and good manners, destruction of all Order, Discipline,
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while one professes himselfe for Panl, another for Apollo, a third for Coephas, and few, very few (God knows) truly and sincerely for Christ and his Gospel.
while one Professes himself for Paul, Another for Apollo, a third for Coephas, and few, very few (God knows) truly and sincerely for christ and his Gospel.
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as clearly and plainly as any, yet if hee be not of their humour, if not just of their opinion, (as the people in the Acts. 22.22.) so cry they out, Away with him, it is not fit such a fellow should live;
as clearly and plainly as any, yet if he be not of their humour, if not just of their opinion, (as the people in the Acts. 22.22.) so cry they out, Away with him, it is not fit such a fellow should live;
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and neglect every day? How glad would the poore Indians in America and elsewhere be (if it should please God once to open their eyes) but to gather up the crums that fall from under our Table?
and neglect every day? How glad would the poor Indians in America and elsewhere be (if it should please God once to open their eyes) but to gather up the crumbs that fallen from under our Table?
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so quick and sorward are many to heare, but slow, very slow (God knows) are we all to practise, never remembring that fearfull sentence of our Saviours, Luke 12.48.
so quick and sorward Are many to hear, but slow, very slow (God knows) Are we all to practise, never remembering that fearful sentence of our Saviors, Lycia 12.48.
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How many good Sermons have I lost? How many heavenly lessons have I forgot? How many wholsome exhortations have I slighted? How many blessed Calls from God have I neglected? Then tell me whither hee have not cause to weepe and mourne, especially when he considers withall how these and the like deafnesses to somier have forced God too
How many good Sermons have I lost? How many heavenly Lessons have I forgotten? How many wholesome exhortations have I slighted? How many blessed Calls from God have I neglected? Then tell me whither he have not cause to weep and mourn, especially when he considers withal how these and the like deafnesses to somier have forced God too
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I told you before, God called a great way off in the wart of the Palatinate, Germanie, Ireland &c. and for these foure years and upwards aloud in England, but where now is the hearkning to this call?
I told you before, God called a great Way off in the wart of the Palatinate, Germany, Ireland etc. and for these foure Years and upward aloud in England, but where now is the Harkening to this call?
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Have we not those are as deafe at their Countreys miseries, as if it never conscerned them? or as if there were no wars in England? I would to God the security, muttering, and unthankfulnesse in the Countrey;
Have we not those Are as deaf At their Countries' misery's, as if it never conscerned them? or as if there were no wars in England? I would to God the security, muttering, and unthankfulness in the Country;
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I would onely desire such whoever they be, that they would often meditate of that Cup of trembling mentioned by the Prophet Isaiah, (51.17.) and threatned more punctually by the Prophet David ( Psal. 75.8.) In the hand of the Lord there is a cup,
I would only desire such whoever they be, that they would often meditate of that Cup of trembling mentioned by the Prophet Isaiah, (51.17.) and threatened more punctually by the Prophet David (Psalm 75.8.) In the hand of the Lord there is a cup,
yea, and it hath been full of mixture too, firing, burning, plundering, spoyling, ransacking, undoing, &c. have beene the sad ingredients in this mixture;
yea, and it hath been full of mixture too, firing, burning, plundering, spoiling, ransacking, undoing, etc. have been the sad ingredients in this mixture;
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I say no more but onely this, other parts in the Countrey have drunke deepe of the Cup, I pray God London, and these hereabouts, be never forced to drinke of the dregs.
I say no more but only this, other parts in the Country have drunk deep of the Cup, I pray God London, and these hereabout, be never forced to drink of the dregs.
Let it teach us all in the feare of God to admire and stand astenished at the forbearance and loving kindnesse of the Lord our God, Tam piut nemo, tam pater nemo, never so good a God, never so loving and indulgent a Father;
Let it teach us all in the Fear of God to admire and stand astenished At the forbearance and loving kindness of the Lord our God, Tam Pilot nemo, tam pater nemo, never so good a God, never so loving and indulgent a Father;
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What means this ranceur? this malice? this hatred and uncharitablenesse one towards another was there ever such heart-burnings such hardhartednesse, such unsatiable thirst, of ruining and destroying one another, without call without mercie? Suppose God should but so deale with us,
What means this ranceur? this malice? this hatred and uncharitableness one towards Another was there ever such heartburnings such hardhartednesse, such unsatiable thirst, of ruining and destroying one Another, without call without mercy? Suppose God should but so deal with us,
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and no man regarded, but ye have set at nought all my Councell, and would none of my reproof (26) I also will laugh at your calamities, I will mock when your feare commeth, (27) when your fear commeth as desolation,
and no man regarded, but you have Set At nought all my Council, and would none of my reproof (26) I also will laugh At your calamities, I will mock when your Fear comes, (27) when your Fear comes as desolation,
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and your destruction commeth as a whirlewind, when distress and anguish commeth upon you, (28) Then shall, they call upon me but I will not answer, they shall seeke me early,
and your destruction comes as a whirlwind, when distress and anguish comes upon you, (28) Then shall, they call upon me but I will not answer, they shall seek me early,
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and if now you will not heare the voice of my Mercy, you shall ere long feele the voice of my Judgment, if you will not heare God when he threatens, you shall feel him when he punishes.
and if now you will not hear the voice of my Mercy, you shall ere long feel the voice of my Judgement, if you will not hear God when he threatens, you shall feel him when he Punishes.
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if all these Calls from God will not move thee, I desire thee (whosoever thou art) to know that God has one Call more, besides all these, thou never heardest yet,
if all these Calls from God will not move thee, I desire thee (whosoever thou art) to know that God has one Call more, beside all these, thou never heardest yet,
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and that is vocem Tubae, the Call of the last Trumpet, when Christ shall come the second time in glory with thousand thousands of his Angels to judgement in the clouds, when the Trumpet shall sound and the dead shall arise, when God shall call thee out of the dust, to appeare before his Judgment seat,
and that is vocem Tubae, the Call of the last Trumpet, when christ shall come the second time in glory with thousand thousands of his Angels to judgement in the Clouds, when the Trumpet shall found and the dead shall arise, when God shall call thee out of the dust, to appear before his Judgement seat,
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by his Spirit, Mercies, Words, Judgments, &c. You that are High and Noble, in great places and trust in this our Israel who have called so many to your bar, & summoned them before you.
by his Spirit, mercies, Words, Judgments, etc. You that Are High and Noble, in great places and trust in this our Israel who have called so many to your bar, & summoned them before you.
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And you who have so oft given Judgement in other mens matters, remember I pray you that there is another judgement coming, (that which Saint Paul speaks of (2 Cor. 5.10.) We must all appeare before the Judgment seat of Christ that every one may receive the things done in his body, according to that he hath done,
And you who have so oft given Judgement in other men's matters, Remember I pray you that there is Another judgement coming, (that which Saint Paul speaks of (2 Cor. 5.10.) We must all appear before the Judgement seat of christ that every one may receive the things done in his body, according to that he hath done,
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O think, think therefore with your selves sometimes, when you see poore malefactors, startled and frighted at your call or Summons and stand trembling at your bar, thinke I say,
Oh think, think Therefore with your selves sometime, when you see poor malefactors, startled and frighted At your call or Summons and stand trembling At your bar, think I say,
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thus must I my selfe be singled out another day, thus must I stand trembling before the iudgement seat of Christ to give an account to him of all mine actions, towards others,
thus must I my self be singled out Another day, thus must I stand trembling before the judgement seat of christ to give an account to him of all mine actions, towards Others,
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and judgements here below, and then let the thought of this move thee to deale with others (I say no more) as thou lookest Christ should deale with thee,
and Judgments Here below, and then let the Thought of this move thee to deal with Others (I say no more) as thou Lookest christ should deal with thee,
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In that day? what day is that? we read in Scripture of many dayes, a day of Blacknesse and darknesse, of clouds and thick darknesse, a day of plague and pestilence, of famine and of the sword a day of fasting and afflicting the soule, of rending the garments,
In that day? what day is that? we read in Scripture of many days, a day of Blackness and darkness, of Clouds and thick darkness, a day of plague and pestilence, of famine and of the sword a day of fasting and afflicting the soul, of rending the garments,
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But because I'le bound my selfe, my Observations shall be confined onely to what I finde in the first 15. verses of this Chapter, (the rest being another prophecie,) and therein you may observe foure severall days, in all which God Calls sadly to the duty of Weeping and Mourning.
But Because I'll bound my self, my Observations shall be confined only to what I find in the First 15. Verses of this Chapter, (the rest being Another prophecy,) and therein you may observe foure several days, in all which God Calls sadly to the duty of Weeping and Mourning.
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1 In the 1, 2, and 5. verses, What aileth thee now, that thou art wholy gone up to the house tops, viz. for feare and terror, That they might bemone their condition there: as by ( Isa. 15.3. Ier. 48.38.) may appeare was the custome. Ver. 2. Thou art full of stirs, a tumultuous City.
1 In the 1, 2, and 5. Verses, What aileth thee now, that thou art wholly gone up to the house tops, viz. for Fear and terror, That they might bemoan their condition there: as by (Isaiah 15.3. Jeremiah 48.38.) may appear was the custom. Ver. 2. Thou art full of stirs, a tumultuous city.
when things are carried in a Tumult, as it is in a distempered body not reason and judgement, (those superior faculties of the soul) beare the Sway, but fancie and frenzy, making a very Bedlam within ones own bosome.
when things Are carried in a Tumult, as it is in a distempered body not reason and judgement, (those superior faculties of the soul) bear the Sway, but fancy and frenzy, making a very Bedlam within ones own bosom.
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God helpe those parts of the Kingdome that have seen no other day for above these soure years together, whose eares are continually filled with the noise of the drum,
God help those parts of the Kingdom that have seen no other day for above these sour Years together, whose ears Are continually filled with the noise of the drum,
and sound of the Trumpet frighted with feares and alarmes, whose eyes have beheld such stirs and tumults as their forefathers never saw, stirs in the City, stirs in the Countrey, stirs in the Church, stirs in the State, stirs at home,
and found of the Trumpet frighted with fears and alarms, whose eyes have beheld such stirs and tumults as their Forefathers never saw, stirs in the city, stirs in the Country, stirs in the Church, stirs in the State, stirs At home,
Parliament troubled, City troubled Assembly troubled, all the whole Kingdome troubled out of measure. Go into the Army there you may heare the Souldiery troubled for want of pay,
Parliament troubled, city troubled Assembly troubled, all the Whole Kingdom troubled out of measure. Go into the Army there you may hear the Soldiery troubled for want of pay,
and that wrongfully and unjustly, as he conceives, Heer's some complain of their heavy Taxes and Billitings, that they have not bread left for them and their children:
and that wrongfully and unjustly, as he conceives, Here's Some complain of their heavy Taxes and Billitings, that they have not bred left for them and their children:
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there others of wrongs and oppressions from some Committees, and the insolence of Under-Officers (how justly, God knows) but this I'me sure, their's such a lowd Cry of this trouble and perplexity, almost every-where,
there Others of wrongs and oppressions from Some Committees, and the insolence of Under-Officers (how justly, God knows) but this I'm sure, their's such a loud Cry of this trouble and perplexity, almost everywhere,
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And now what doth God call for in this day, but for Weeping and Mourning, to weep for the stirs and distempers in thine own bosome, which cause these broils and stirs without.
And now what does God call for in this day, but for Weeping and Mourning, to weep for the stirs and distempers in thine own bosom, which cause these broils and stirs without.
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In a word to weep and mourn, that thou art the Achan that hast troubled Israel, and by thy sins and rebellions, brought these troubles and perplexities upon the Kingdome. This is the first day.
In a word to weep and mourn, that thou art the achan that hast troubled Israel, and by thy Sins and rebellions, brought these Troubles and perplexities upon the Kingdom. This is the First day.
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II The second day you may read of in the 4, 5, 6, and 7 verse, verse 4, because of the spoyling &c. verse 5, A day of treading down, breaking down the walls, crying to the mountains, v. 6. Elam bare the quiver, with chariots of men and horsmen,
II The second day you may read of in the 4, 5, 6, and 7 verse, verse 4, Because of the spoiling etc. verse 5, A day of treading down, breaking down the walls, crying to the Mountains, v. 6. Elam bore the quiver, with chariots of men and horsemen,
When former stirs and tumults breake out into open rage of robing and spoyling, of treading down all, when Horsemen and Troopers, take not whats their own,
When former stirs and tumults break out into open rage of robing and spoiling, of treading down all, when Horsemen and Troopers, take not whats their own,
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And would you have me apply it, I confesse should you command me to doe it with mine eyes, I could doe it better then with my Tongue, or did you bid me write the parallel with my teares, I could doe it far sooner then with inke, while my poore Countrey engraves it deepe in characters of bloud,
And would you have me apply it, I confess should you command me to do it with mine eyes, I could do it better then with my Tongue, or did you bid me write the parallel with my tears, I could do it Far sooner then with ink, while my poor Country engraves it deep in characters of blood,
Ah! poore England! not long since thy foes envie and admiration, now the heavie object of thy friends pitty and enemies scorne. Shee that was great among the Nations,
Ah! poor England! not long since thy foes envy and admiration, now the heavy Object of thy Friends pity and enemies scorn. She that was great among the nations,
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and Princes among the people, how is shee now become solitary as a widdow robed of her children? and why? Because the Lord hath covered the daughoer of Zion with a cloud in his anger, hath cast down the beauty of Israel,
and Princes among the people, how is she now become solitary as a widow robed of her children? and why? Because the Lord hath covered the daughoer of Zion with a cloud in his anger, hath cast down the beauty of Israel,
and friend against friend, plundering and murthers, rapine and villanies, cruelties and barbarisme, are spread every where up and down our coasts and yet we are not humbled.
and friend against friend, plundering and murders, rapine and villainies, cruelties and barbarism, Are spread every where up and down our coasts and yet we Are not humbled.
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Tell me all you that passe by, who have been abroad and seen goodly Churches ruined and laid wast, Gods ordinances and Ministers abused, whole Towns plundered over and over,
Tell me all you that pass by, who have been abroad and seen goodly Churches ruined and laid waste, God's ordinances and Ministers abused, Whole Towns plundered over and over,
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You who have seen young Infants snatcht from their mothers brests and brains dash'd against the stones, Wives ravisht before their husbands eyes after, husbands slain before theirs.
You who have seen young Infants snatched from their mother's breasts and brains dashed against the stones, Wives ravished before their Husbands eyes After, Husbands slave before theirs.
You who have heard the shrikes and cries of women and children, and seen hundreds tumbled head-long into ponds and rivers, some sprawling out, knockt downagain, without pitty or compassion, without respect either of sex or age, of young or old .
You who have herd the shrieks and cries of women and children, and seen hundreds tumbled headlong into ponds and Rivers, Some sprawling out, knocked downagain, without pity or compassion, without respect either of sex or age, of young or old.
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And now in this day especially doth God justly call for weeping and mourning, thereby to bemone those jars and oppositions, have been against grace and goodness, which have caused these oppositions one against another:
And now in this day especially does God justly call for weeping and mourning, thereby to bemoan those jars and oppositions, have been against grace and Goodness, which have caused these oppositions one against Another:
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Every distemper, every cruelty, every outrage and vilany, thou seest or hearest of, is a severall call from God, to humble thee and make thee (with Job ) abhor thy selfe in dust and ashes. And that's a second day.
Every distemper, every cruelty, every outrage and villainy, thou See or Hearst of, is a several call from God, to humble thee and make thee (with Job) abhor thy self in dust and Ashes. And that's a second day.
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The third day is a day of humane confidence and presumption, Verse 8, 9, 10, 11, Ver. 8. Thou didst look in that day to the armour of the house of the Forest ( Verse 9.) Ye have seen also the breaches of the City of David, that they are many,
The third day is a day of humane confidence and presumption, Verse 8, 9, 10, 11, Ver. 8. Thou didst look in that day to the armour of the house of the Forest (Verse 9.) You have seen also the Breaches of the city of David, that they Are many,
and therefore immediately upon it, cries out the Prophet in the words of my Text. In that day, in that day of all others, most cause to call to weeping and mourning,
and Therefore immediately upon it, cries out the Prophet in the words of my Text. In that day, in that day of all Others, most cause to call to weeping and mourning,
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And tell me (my beloved) is not this our day? Was there ever more looking to armes, breaches, waters, fortifyings and the like? and all exceeding good and necessary.
And tell me (my Beloved) is not this our day? Was there ever more looking to arms, Breaches, waters, fortifyings and the like? and all exceeding good and necessary.
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and never looked to God the Maker of it? Have we not trusted in our Armies? boasted in the multitude of our hosts? been confident of our strength? prided our selves in assurance of victory? never looking up to the Lord of Hosts all this while, till God has brought us down,
and never looked to God the Maker of it? Have we not trusted in our Armies? boasted in the multitude of our hosts? been confident of our strength? prided our selves in assurance of victory? never looking up to the Lord of Hosts all this while, till God has brought us down,
and made us see, and know, that though great Armies go forth, and expectation be raised, Horses prepared for the day of battell, yet the successe is of the Lord? And tell me (I beseech you) when had we ever worse success, than when we were most confident, when better than when most diffident of our selves, and relied only upon God .
and made us see, and know, that though great Armies go forth, and expectation be raised, Horses prepared for the day of battle, yet the success is of the Lord? And tell me (I beseech you) when had we ever Worse success, than when we were most confident, when better than when most diffident of our selves, and relied only upon God.
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And give me leave (I beseech you) to deal freely with you I was not call'd hither to flatter, (with Elihu in Job 32.22. I know not how to give flattering titles unto man, for in so deing my Maker would soon take me away ) I am affraid, I say, much affraid, that too much of this untoward Weed grows in all our gardens:
And give me leave (I beseech you) to deal freely with you I was not called hither to flatter, (with Elihu in Job 32.22. I know not how to give flattering titles unto man, for in so deing my Maker would soon take me away) I am afraid, I say, much afraid, that too much of this untoward Weed grows in all our gardens:
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When midst all the judgements of God, men are secure and careless, serving their lusts and pleasures, midst all the tossings of the Ship of the Common-wealth, are asleepe upon the Mast-top, not awak't with all the waves and billows that roare and swell round about them.
When midst all the Judgments of God, men Are secure and careless, serving their Lustiest and pleasures, midst all the tossings of the Ship of the Commonwealth, Are asleep upon the Mast-top, not awaked with all the waves and billows that roar and swell round about them.
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as drunk and intemperate as ever? midst all the heavy judgments of God upon this Land? heed nothing, regard nothing eat drink and are all merry (I would to God you would take speciall nottice of these) To such I say no more,
as drunk and intemperate as ever? midst all the heavy Judgments of God upon this Land? heed nothing, regard nothing eat drink and Are all merry (I would to God you would take special nottice of these) To such I say no more,
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Mean while, This is the day, wherein God calls for sad thoughts, and deepe expressions of griefe, to counterpoise that exuberant excess of joy, that is in others, that so,
Mean while, This is the day, wherein God calls for sad thoughts, and deep expressions of grief, to counterpoise that exuberant excess of joy, that is in Others, that so,
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All the difficulty lies in the explication of them, the two former need none at all, every one apprehending what is meant by Weeping and Mourning, to wit, outward expressions of that griefe and sorrow uttered by the eyes, voice and tongue, the root whereof lies hid in the heart and soule within.
All the difficulty lies in the explication of them, the two former need none At all, every one apprehending what is meant by Weeping and Mourning, to wit, outward expressions of that grief and sorrow uttered by the eyes, voice and tongue, the root whereof lies hid in the heart and soul within.
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and sometimes beard, it being the custom among the Ancients, especially in those Eastern Countreys, upon some great humiliation, to shave of their haire, to cut off that excrement wherein so much pride is taken, the better to make themselves ashamed,
and sometime beard, it being the custom among the Ancients, especially in those Eastern Countries', upon Some great humiliation, to shave of their hair, to Cut off that excrement wherein so much pride is taken, the better to make themselves ashamed,
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having lost all that ever he had, rent his mantle and shaved his head, and fel down upon the ground, and this they used (not as the Popish Priests now adayes for distinction of their Orders,
having lost all that ever he had, rend his mantle and shaved his head, and fell down upon the ground, and this they used (not as the Popish Priests now adays for distinction of their Order,
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and intimation of some strange mysteries I know not what) but an high expression of their humiliation to make themselves ashamed for the evill either they had done, or did befall them.
and intimation of Some strange Mysteres I know not what) but an high expression of their humiliation to make themselves ashamed for the evil either they had done, or did befall them.
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And however it was unlawfull to doe it for the dead, (as Jer. 16.6.) because there was no hopes (as one sayes) yet in publike calamities, where there was hopes of better upon their humiliation, they were commanded this as an high expression of it, (as Mica. 1.16.) Make thee bald and pole thee, for thy delicate children:
And however it was unlawful to do it for the dead, (as Jer. 16.6.) Because there was no hope's (as one Says) yet in public calamities, where there was hope's of better upon their humiliation, they were commanded this as an high expression of it, (as Mica. 1.16.) Make thee bald and pole thee, for thy delicate children:
enlarge thy baldnesse, as the eagle for they are gon into captivity from thee. This is the first, and for Sack-cloth, nothing more frequently mentioned in Scripture.
enlarge thy baldness, as the Eagl for they Are gone into captivity from thee. This is the First, and for sackcloth, nothing more frequently mentioned in Scripture.
David, ( Psal. 35.13) When they were sick I put on sack-cloth. Jonah 3.6. the King of Nineveh put on Sack-cloth. Ester 4.1. Mordicai put on sack-cloth. 1 King 21.27. Ahab put on Sack-cloth. Thereby to imitate likewise their deiection and humiliation, counting the roughest garment too good to cover that body that had been the instrument of so much sin and deserved such a judgment.
David, (Psalm 35.13) When they were sick I put on Sackcloth. Jonah 3.6. the King of Nineveh put on sackcloth. Ester 4.1. Mordecai put on Sackcloth. 1 King 21.27. Ahab put on sackcloth. Thereby to imitate likewise their dejection and humiliation, counting the Roughest garment too good to cover that body that had been the Instrument of so much since and deserved such a judgement.
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For the eyes heres Weeping, for the heart heres Mourning, for the head heres Baldness, and for the loines and whole body heres Sack-cloth, intimating thereby that Humiliation must be universall, over all the parts:
For the eyes heres Weeping, for the heart heres Mourning, for the head heres Baldness, and for the loins and Whole body heres sackcloth, intimating thereby that Humiliation must be universal, over all the parts:
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and their former evill ways - Sed cum hoc fieri non potest, &c, yet since this cannot be done, without some expressions likewise before men, therefore the Prophet names those outward signes only, whereby we testifie our humiliation unto others, these being Symbola & effectus poenitentiae non ver a paenitentia, Signes and effects of repentance, not repentance it self?
and their former evil ways - said cum hoc fieri non potest, etc., yet since this cannot be done, without Some expressions likewise before men, Therefore the Prophet names those outward Signs only, whereby we testify our humiliation unto Others, these being Symbols & effectus poenitentiae non ver a Penitence, Signs and effects of Repentance, not Repentance it self?
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So that in a word hereby is meant the whole dutie of repentance, exprest only by these outward signes, not as if therein it did consist, but as whereby it most manifests and declares it self unto others;
So that in a word hereby is meant the Whole duty of Repentance, expressed only by these outward Signs, not as if therein it did consist, but as whereby it most manifests and declares it self unto Others;
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for howsoever its true, there may be these, and yet no true repentance within (an Hypocrite being able to go as far in outwards as any righteous whatsoever yet whensoever their is true:
for howsoever its true, there may be these, and yet no true Repentance within (an Hypocrite being able to go as Far in outward as any righteous whatsoever yet whensoever their is true:
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but I have just cause to suspect him, On the contrary, if I see another that does express a great deal of sorrow by teares and mourning, &c. 'tis possible that mans heart, may be nought,
but I have just cause to suspect him, On the contrary, if I see Another that does express a great deal of sorrow by tears and mourning, etc. it's possible that men heart, may be nought,
This may be sufficient for explication, Time will not give me leave to enlarge my selfe, I'le only name two particulars (which might be insisted on) and so draw towards a conclusion.
This may be sufficient for explication, Time will not give me leave to enlarge my self, I'll only name two particulars (which might be insisted on) and so draw towards a conclusion.
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1 Hereby it appears, that upon a sad and serious occasion, It is lawfull to express the deiection of our souls by outward expressions of our body, as Weeping and Mourning, &c.
1 Hereby it appears, that upon a sad and serious occasion, It is lawful to express the dejection of our Souls by outward expressions of our body, as Weeping and Mourning, etc.
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But always with this caution, that this be not all, or that we do not content and please our selves, with outwards only, if so heare, what the Prophet Isay saith, (1-11, 12, 13, 14.) To what purpose is the multitude of your sacrifices unto mee, saith the Lord? I am full of the burnt offerings of Rams,
But always with this caution, that this be not all, or that we do not content and please our selves, with outward only, if so hear, what the Prophet Saiah Says, (1-11, 12, 13, 14.) To what purpose is the multitude of your Sacrifices unto me, Says the Lord? I am full of the burned offerings of Rams,
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12 When you come to appear before me, who hath required this at your hands, to tread my Courts? 13 Bring no more vain oblations, incense is an abomination unto me, the new-moones and Sabboths, the calling of Assemblies, I cannot away with, even the solemne meeting.
12 When you come to appear before me, who hath required this At your hands, to tread my Courts? 13 Bring no more vain Oblations, incense is an abomination unto me, the New moons and Sabbaths, the calling of Assemblies, I cannot away with, even the solemn meeting.
most of these were such things as God himselfe had commanded, and yet because they contented themselves, (as the Papists now, in opere operato ) in the deed done, in the outward performance,
most of these were such things as God himself had commanded, and yet Because they contented themselves, (as the Papists now, in Opere operato) in the deed done, in the outward performance,
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This being certain, That no outward expression, Weeping, Mourning, or the like, is acceptable of it selfe, but either as it shews whats within, or else fits for it.
This being certain, That no outward expression, Weeping, Mourning, or the like, is acceptable of it self, but either as it shows whats within, or Else fits for it.
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1 That we might be humbled, Hisce externis signis, quasi stimulis ad detestationem peccati incitamur, we are spurred up by those outward expressions to the detestation of sin,
1 That we might be humbled, Hisce externis signis, quasi stimulis ad detestationem peccati incitamur, we Are spurred up by those outward expressions to the detestation of since,
and ad Calvitium, &c. (saith Saint Hierom ) we are called unto baldnesse, to stir us up to shave off all the pride and exuberant naughtinesse of our hearts and be humbled.
and and Calvitium, etc. (Says Faint Hieronymus) we Are called unto baldness, to stir us up to shave off all the pride and exuberant naughtiness of our hearts and be humbled.
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2 That thus we being humbled, God might be pacified, what? with these outward signes? (as the Papists fondly imagine) no, by no meanes, take heed of thinking so:
2 That thus we being humbled, God might be pacified, what? with these outward Signs? (as the Papists fondly imagine) no, by no means, take heed of thinking so:
1 If it be so, that upon these serious grounds God looks for an intire humiliation, both outward and inward, what shall we thinke of such (I mentioned before) as will performe neither? They not forbeare a meales meat not a sigh, not a tear not a groan comes from them:
1 If it be so, that upon these serious grounds God looks for an entire humiliation, both outward and inward, what shall we think of such (I mentioned before) as will perform neither? They not forbear a meals meat not a sighs, not a tear not a groan comes from them:
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for men and women to sit here before the Lord, upon these mourning occasions, in gorgious colours, begarded with Silver and gold, with broyded haire, naked brcasts, patcht and painted faces, &c. is abominable to God and all good men,
for men and women to fit Here before the Lord, upon these mourning occasions, in gorgeous colours, begarded with Silver and gold, with broided hair, naked brcasts, patched and painted faces, etc. is abominable to God and all good men,
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And I wonder such can hold from shame and blushing, thus to mock God, as when hee calls for sack-cloth and mourning, they are in all their jollity, in all their bravery.
And I wonder such can hold from shame and blushing, thus to mock God, as when he calls for Sackcloth and mourning, they Are in all their jollity, in all their bravery.
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for the safety of three Kingdoms? And is this a posture or habit fit for Sutors? would any coming into the Church take you for Beggars, that lookes upon your gorgious attire and galantry? and yet beggars you must be if ever you looke to have an almes of mercy at the hands of the Almighty.
for the safety of three Kingdoms? And is this a posture or habit fit for Suitors? would any coming into the Church take you for Beggars, that looks upon your gorgeous attire and gallantry? and yet beggars you must be if ever you look to have an alms of mercy At the hands of the Almighty.
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But now secondly (for a conclusion of this long exercise) Let my words (in the last place) be seasonable to you all, to perswade you to this duty of Weeping and mourning upon this proper day,
But now secondly (for a conclusion of this long exercise) Let my words (in the last place) be seasonable to you all, to persuade you to this duty of Weeping and mourning upon this proper day,
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doth God in these sad times call me to Weeping, and shall I laugh and be merry? to Mourning, shall I rejoice? to Baldnesse, and I put on mine Ornaments? doth hee call for Sackcloth, and I pride myselfe in gorgious attire? Non est conveniens Luctibus iste Color.
does God in these sad times call me to Weeping, and shall I laugh and be merry? to Mourning, shall I rejoice? to Baldness, and I put on mine Ornament? does he call for sackcloth, and I pride myself in gorgeous attire? Non est conveniens Luctibus iste Colour.
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still remembring this Caution, to take heed of resting in any outwards whatsoever, and what outward expressions soever thou makest, that thou have a care they be like water coming out of a Spring or fountain, not gliding of a rock, (that is) from an inward principle of grace within, not an outward conformity onely,
still remembering this Caution, to take heed of resting in any outward whatsoever, and what outward expressions soever thou Makest, that thou have a care they be like water coming out of a Spring or fountain, not gliding of a rock, (that is) from an inward principle of grace within, not an outward conformity only,
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Give me leave (Honour able and beloved) in the close of all, to leave a Sad meditation upon your thoughts, I say, again and again, Your sins that have been the causes of it.
Give me leave (Honour able and Beloved) in the close of all, to leave a Sad meditation upon your thoughts, I say, again and again, Your Sins that have been the Causes of it.
Deny it who can your sins, my sins, all our sins have been the Shedders of that bloud has been spilt, have been the procurers of those woes and miseries that are upon us.
Deny it who can your Sins, my Sins, all our Sins have been the Shedders of that blood has been spilled, have been the Procurers of those woes and misery's that Are upon us.
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ANd now give me leave (Honorable and beloved) to address my self to you, whom God has honoured with such a blessed Opportunity, as neither you nor your fore-fathers ever had before, to save the life of three Kingdomes at once.
ANd now give me leave (Honourable and Beloved) to address my self to you, whom God has honoured with such a blessed Opportunity, as neither you nor your Forefathers ever had before, to save the life of three Kingdoms At once.
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Wee all looke upon you, as those who are design'd to be our temporall Saviours our temporall Redeemers, as those who are to be the great Umpiers to take up the great and sad Controversies of the Land upon your shoulders,
we all look upon you, as those who Are designed to be our temporal Saviors our temporal Redeemer's, as those who Are to be the great Umpires to take up the great and sad Controversies of the Land upon your shoulders,
and we beseech you do it faithfully and throughly (as we are confident you will) for the recovery and salvation of this bleeding, gasping, dying Kingdome.
and we beseech you do it faithfully and thoroughly (as we Are confident you will) for the recovery and salvation of this bleeding, gasping, dying Kingdom.
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Yet give me leave I beseech you, as a Divine, in the compass of my calling, within the bounds of my Text within the verge of the very point I have in hand,
Yet give me leave I beseech you, as a Divine, in the compass of my calling, within the bounds of my Text within the verge of the very point I have in hand,
by essed with no sinister ends, nor by-respects, no private aymes whatsoever, but all publike for the good of the Land, for the glory of God, &c. that though some things should not so well sute with your own private either opinions or interest, yet, modo Deo, & Reip:
by essed with no sinister ends, nor by-respects, no private aims whatsoever, but all public for the good of the Land, for the glory of God, etc. that though Some things should not so well suit with your own private either opinions or Interest, yet, modo God, & Reip:
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3 Take deeply into your thoughts the present sad condition of this wefull Kingdome as now it stands, the present condition I say (not as it was) but as now it is (as Pharoahs servants said to him) almost quite destroyed already, and apply your remedies accordingly, that so,
3 Take deeply into your thoughts the present sad condition of this wefull Kingdom as now it Stands, the present condition I say (not as it was) but as now it is (as Pharaohs Servants said to him) almost quite destroyed already, and apply your remedies accordingly, that so,
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God hath made you (Right Honor able and beloved) our Phisitians, you have as sick a patient falne into your hands as ever any had, a poore Kingdome, all in a desparate malignant burning feaver: we can never look or expect, that at this Treaty you should make your patient sound,
God hath made you (Right Honour able and Beloved) our Physicians, you have as sick a patient fallen into your hands as ever any had, a poor Kingdom, all in a desperate malignant burning fever: we can never look or expect, that At this Treaty you should make your patient found,
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for Gods sake to save the Life of the Kingdome, and we will not doubt but afterward by your good physick and diet, it may recover in time, and grow strong again.
for God's sake to save the Life of the Kingdom, and we will not doubt but afterwards by your good physic and diet, it may recover in time, and grow strong again.
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Mistake me not I beseech you, far be it from me to speake the least word for a daub'd, palliated, unsetled peace (with some, let Religion or Laws sinke or swim,
Mistake me not I beseech you, Far be it from me to speak the least word for a daubed, palliated, unsettled peace (with Some, let Religion or Laws sink or swim,
yet aime at this in the first place, we humbly pray you, to save the life of a bleeding Kingdome, the life of Religion, the life of Laws, the life of Liberties, &c. save but the life at first, that it perish not,
yet aim At this in the First place, we humbly pray you, to save the life of a bleeding Kingdom, the life of Religion, the life of Laws, the life of Liberties, etc. save but the life At First, that it perish not,
And let me adde one thing more, endeavour it the rather I beseech you, because you doe not know whether ever you may have the like oportunity any more:
And let me add one thing more, endeavour it the rather I beseech you, Because you do not know whither ever you may have the like opportunity any more:
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How many ounces shall I say, or pounds? nay how many flouds, how many rivers nay, seas of bloud hath poore England lost within these five years? (it is now grown faint, very faint (God knows) a good cordiall, an happie Accommodation, were the likeliest Phisick in the world, to set it right again.
How many ounces shall I say, or pounds? nay how many floods, how many Rivers nay, Seas of blood hath poor England lost within these five Years? (it is now grown faint, very faint (God knows) a good cordial, an happy Accommodation, were the likeliest Physic in the world, to Set it right again.
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nor the care of so wise and vigilant a Senate as you are.) But mean-while my soule trembles within me, to thinke, what in all likely hood will be next:
nor the care of so wise and vigilant a Senate as you Are.) But meanwhile my soul trembles within me, to think, what in all likely hood will be next:
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And God upon your seasonable endeavours, be pleased to shew himselfe in the mount, In acie Novaculae, and make our extremity his oportunity of shewing mercie to a declining Kingdome.
And God upon your seasonable endeavours, be pleased to show himself in the mount, In acie Novaculae, and make our extremity his opportunity of showing mercy to a declining Kingdom.
all those wives that otherwise will lose theis husbands, will all pray for you: all the poor children that (if these wars continue) will lose their parents,
all those wives that otherwise will loose these Husbands, will all pray for you: all the poor children that (if these wars continue) will loose their Parents,
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the wound festred, the disease grown desperate, oppositions infinite, distances irreconciliable, are these Advantages? Still I say you goe upon as great advantages as ever Treators went,
the wound festered, the disease grown desperate, oppositions infinite, distances irreconciliable, Are these Advantages? Still I say you go upon as great advantages as ever Treaters went,
why? You goe upon the Wings of so many thousand prayers, you goe down upon the full tide of so many millions of teares, you goe with the full gail of somany heavenly wishes and ejaculations up to God for you: Here is your advantage.
why? You go upon the Wings of so many thousand Prayers, you go down upon the full tide of so many millions of tears, you go with the full gail of somany heavenly wishes and ejaculations up to God for you: Here is your advantage.
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The Lord prospar the workes of your hands, unto you, the Lord prosper your handy worke, the blessing of the God of peace be upon your endevours, that you may bring an happy peace home with you.
The Lord prospar the works of your hands, unto you, the Lord prosper your handy work, the blessing of the God of peace be upon your endeavours, that you may bring an happy peace home with you.
There are but three wayes usually to quench an house on fire and preserve it. (1) By crying out for helpe, (2) By fetting up Ladders and etting about it. (3) or by pouring on water to dead and quench it.
There Are but three ways usually to quench an house on fire and preserve it. (1) By crying out for help, (2) By fetting up Ladders and etting about it. (3) or by pouring on water to dead and quench it.
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Ah my beloved its too to manifest that poore England is all on fire, (1) Helpe, helpe for the Lords sake, every man helpe as for his life to quench those flames. (2) If thou beest not tall enough, mount up the ladder of thy prayers and teares,
Ah my Beloved its too to manifest that poor England is all on fire, (1) Help, help for the lords sake, every man help as for his life to quench those flames. (2) If thou Best not tall enough, mount up the ladder of thy Prayers and tears,
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or clime up upon the ladder of Christs Cross, by a true and lively faith above it. (3) And then lastly poure, poure on whole buckets of teares, call to thy kindred, thy friends and all to poure on theirs.
or climb up upon the ladder of Christ Cross, by a true and lively faith above it. (3) And then lastly pour, pour on Whole buckets of tears, call to thy kindred, thy Friends and all to pour on theirs.
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However, forget not to cry mightily to Christ thy Saviour and Redeemer to poure on his bloud. One drop of thy precious bloud (blessed Saviour to make an Attonement for this poor Land and Nation) will doe it,
However, forget not to cry mightily to christ thy Saviour and Redeemer to pour on his blood. One drop of thy precious blood (blessed Saviour to make an Atonement for this poor Land and nation) will do it,
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perhaps thy teares may help to quench those flames thy sins have made, thy sighs and mourning may help to recall the dying groans of many thousands, thy baldness coverothers heads in the day of battell, thy Sackcloth help to cloath thee,
perhaps thy tears may help to quench those flames thy Sins have made, thy sighs and mourning may help to Recall the dying groans of many thousands, thy baldness coverothers Heads in the day of battle, thy sackcloth help to cloth thee,
( Weepe therefore) and mourn, and spare not, but to true and unfeined repentance (be sure of that) then God himselfe has promised, he will put all such teares into his bottle. Ile hold you no longer.
(Weep Therefore) and mourn, and spare not, but to true and unfeigned Repentance (be sure of that) then God himself has promised, he will put all such tears into his Bottle. I'll hold you no longer.
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Me thinks with Joseph I see your Hearts full yea and some of your eys too, & defirous to go vent your selves in a corner, goe in Gods name, I'le not detain you.
Me thinks with Joseph I see your Hearts full yea and Some of your eyes too, & defirous to go vent your selves in a corner, go in God's name, I'll not detain you.
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Discite à me non mundum fabricare, non cuncta visibilia & invisibilia creare non in ipso mundo miracula sacere, & mortuos suscitare, sed quoniam mitis sum & humilis, Aug. de verbis Dom. Frustra appellamur Christiani, si imitatores non sucrimus Christi, &c. Leo in Serm. de Nat. Dom. 1 Pet. 5 6. Luke 14.11.
Discite à me non Mundum fabricare, non Everything visibilia & invisibilia Create non in ipso mundo Miracles sacere, & Mortuos suscitare, sed quoniam mitis sum & Humilis, Aug. de verbis Dom. Frustra appellamur Christians, si Imitators non sucrimus Christ, etc. Leo in Sermon de Nat. Dom. 1 Pet. 5 6. Luke 14.11.
Omnes delectat celsitudo sed humilitas gradus est, quid tendis pedem ultrate? cadere vis? non ascende, à gradu incipe & ascendisti, Aug. Cogitas magnam constituere fabricam celsitudinis? de sundamento prius cogita humilitatis, Aug. de verbo Dom.
Omnes delectat celsitudo sed humilitas gradus est, quid tends pedem ultrate? Cadere vis? non ascend, à Grade incipe & Ascended, Aug. Cogitas magnam constituere fabricam celsitudinis? de sundamento prius cogita humilitatis, Aug. de verbo Dom.
Esto parvus in oculis tuis, ut sis magnus in oculis Dei, tanto enim eris apud Deum preciosior, quanto fueris in oculis tuis despectior. Isiod. Psal. 95.6.
Esto Small in oculis tuis, ut sis magnus in oculis Dei, tanto enim eris apud God preciosior, quanto fueris in oculis tuis despectior. Isiod. Psalm 95.6.
Saecus criminum stimulus libido, quae nunquam quietum patitur manere affectum, nocte servet, die anhelat, &c. Ambros. de Abel & Cain. Illecebrosa voluptas est, adulterina incunditas quae mel habet in ore, fel in corde, aculeum in dorso. Beda.
Saecus crimen stimulus libido, Quae Never quietum patitur manner affectum, nocte servet, die anhelat, etc. Ambos de Abel & Cain. Illecebrosa voluptas est, adulterina incunditas Quae mel habet in over, fell in cord, Aculeus in dorso. Beda.
O ignis infernalis luxuria! cuius materia gula, cuius flamma superbia cuius scintillae prava colloquia, cuius fumia infamia, cuius cinis immundities, cuius finis gebenna. Hieron. Ier. 48.6.
O ignis Infernal luxuria! cuius materia gula, cuius Flamma superbia cuius Sparks prava colloquia, cuius fumia infamia, cuius Cinis immundities, cuius finis Gehenna. Hieron. Jeremiah 48.6.
O vera paenitentia quid de te novi referam? omnia ligata tu solvis, omnia clausa tu referas, omnia adversa tu mitigas, omnia comtrita tu sanas, omnia consusa tu lucidas, omnia disparata tu animas. Cyprian. de laude paen. Psal. 51.
O vera Penitence quid de te novi referam? omnia ligata tu solvis, omnia Clausa tu referas, omnia adversa tu mitigas, omnia comtrita tu sanas, omnia consusa tu lucidas, omnia Disparata tu animas. Cyprian. de laud paen. Psalm 51.
Ex perpetuitate creaturarum intelligitur Creator aeternus, ex maguitudine omnipotens, ex ordine & dispositione sapiens, ex gubernatione bonus. Aug. in Iohan.
Ex perpetuitate creaturarum intelligitur Creator Eternal, ex maguitudine omnipotens, ex Order & disposition sapiens, ex gubernatione bonus. Aug. in John
Ante primordia seculorum, & ante omne quod vel ante dici potest, tu es, & Deus es, Dominusque omnium, quae creasti: & apud te rerum omnium instabilium stant causae, & rerum omnium mutabilium immutabiles manent origines, & omnium irrationabilium & temporalium sempiternae vivunt rationes, &c. Aug. Conf. l. 1. c. 6.
Ante Primordia seculorum, & ante omne quod vel ante dici potest, tu es, & Deus es, Dominusque omnium, Quae creasti: & apud te rerum omnium instabilium stant causae, & rerum omnium mutabilium immutabiles manent origines, & omnium irrationabilium & Temporalium sempiternae Vivunt rationes, etc. Aug. Confutation l. 1. c. 6.
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Dic animae m• …, salus tua ego sum: sic dic ut audiam: ecce aurese, •dis mei antete Domine, aperi eas, & dic animae mea, salus tua ego sum: curram post vocem hanc & apprehendam te. Aug. Conf. l. 1. c. t.
Die Spirits m• …, salus tua ego sum: sic Die ut audiam: ecce aurese, •dis mei antete Domine, aperi eas, & Die Spirits mea, salus tua ego sum: curram post vocem hanc & apprehendam te. Aug. Confutation l. 1. c. tO.
Etsi non loquatur Dominus, satis tamen flagell's ipsis & plagis vo•at; Vt enim Scripturam nobis omnem, Prophetas, Doctores, & Monitores deesse fingamus aerumnis tamen & calamitatibus nos crudit, ut breviter definire possimus, quamvis plagam, vocationem ad poenitentiam esse. Calvin. in loc.
Though non loquatur Dominus, satis tamen flagell's Ipse & plagis vo•at; Vt enim Scripturam nobis omnem, Prophets, Doctors, & Monitores deesse fingamus aerumnis tamen & calamitatibus nos crudit, ut Briefly definire possimus, Quamvis Plague, vocationem ad poenitentiam esse. calvin. in loc.
In •da ipsa die, qua impleta erat & matura illorum iniquitas, tempusque aderat iusti Judicii, acsupplicii de impaenitentibus sumendi. Musculus in loe.
In •da ipsa die, qua Fulfilled erat & matura Illorum iniquitas, tempusque aderat Justi Judicii, acsupplicii de impaenitentibus sumendi. Musculus in lo.
Quis NONLATINALPHABET illam ubi nullus animam tangit offectus, stuporem innanem, qui nulla prorsus erigatur & excitetur, nullo stectatur atque inclinetur affect is non omuibus vitiu iudicet esse peiorem? Ang. Ci. Dei, l. 14 c. 9
Quis Illam ubi nullus animam tangit offectus, stuporem innanem, qui nulla prorsus erigatur & excitetur, nullo stectatur atque inclinetur affect is non omuibus vitiu iudicet esse peiorem? Ang. Ci. Dei, l. 14 c. 9
Sisrateres compatere fratri pro te patienti, compunctus pro to qui pro te prior punctus est, si non doles, lugis, plangis; deliras, drsipit belluem sapis, &c. Bern. in Psal. 90.
Sisrateres compatere fratri Pro te patienti, compunctus Pro to qui Pro te prior punctus est, si non doles, lugis, plangis; deliras, drsipit belluem sapis, etc. Bern. in Psalm 90.
Fermè acerrima proximorum odia sunt. Tacitus. Dilectio sola discernit inter si lios Dei & filios Diaboli. Aug. in 1 Ioh. Tract. 5. NONLATINALPHABET. Greg. Naz. Vbi odium ibi charitas esse non potest, ubi charitas abcst, ibi nil boni. Aug. super Matth.
Fermè acerrima proximorum Odia sunt. Tacitus. Love sola discernit inter si Lios Dei & Sons Diaboli. Aug. in 1 John Tract. 5.. Greg. Nazareth Vbi odium There charitas esse non potest, ubi charitas abcst, There nil boni. Aug. super Matthew
Vitam anima quaelibet culpa polluit, servatus vero dolor contra proximum occidit, mentimamque ut gladius figitur, & mucrone illius, ipsa viscerum occulta persorantur. Greg. l. 10. Mor.
Vitam anima Quaelibet culpa polluit, servatus vero dolour contra Proximum occidit, mentimamque ut gladius figitur, & mucrone Illius, ipsa viscerum Hidden persorantur. Greg. l. 10. Mor.
Potentissimi quondam reges nudo latere palpitabunt, exhibebitur tunc cum prole sua igneus Iupiter adducetur cum suis Plato discipulis, Aristoteli argumenta non proderunt, &c. Hieron. ad Heliodor.
Potentissimi quondam reges nudo later palpitabunt, exhibebitur tunc cum prole sua Igneous Iupiter adducetur cum suis Plato discipulis, Aristoteli Argumenta non proderunt, etc. Hieron. ad Heliodor.
Quid mirum tremere homines, cum aspectu Iudicis tremant Angelicae potestates? Bed. Quid facient Tabulae quando trement Columnae? quomodo Virgula Deserti quatietur cum Cedrus Paradisi concutitur Oreg. 2 Co. 5.10.
Quid Mirum tremere homines, cum aspectu Judges tremant Angelicae potestates? Bed Quid facient Tabulae quando trement Columnae? quomodo Virgula Deserti quatietur cum Cedrus Paradisi concutitur Oreg. 2 Co. 5.10.
Clamoris plena, Doctrina Hereticorum quae non in sensu, sed in multiloquio & clamore versatur. Ob multitudinem deceptorum frequens civitas & exultans propter superbiam appellatur. Hieron. in locum.
Clamoris plena, Doctrina Hereticorum Quae non in sensu, sed in multiloquio & Noise versatur. Ob multitudinem deceptorum Frequent Civitas & exultans propter Superbiam Appellatur. Hieron. in locum.
Signa quidem sola non suffi• … nt, nam conversio à corde miliam habet, non quod signa •epudiare velit; 〈 ◊ 〉 non sufficere, nec Deo per se grata esse estendebat. Calvin. in loc.
Signs quidem sola non suffi• … nt, nam Conversion à cord miliam habet, non quod Signs •epudiare velit; 〈 ◊ 〉 non sufficere, nec God per se Grata esse estendebat. calvin. in loc.
Non ergo paenitentia in sacco aut cilicio, aut alla re externa sed in animo consistit. Quos v. rèpaenitet, ij displ cent sibi, peccatum ode•unt, & tam acri doloris sensu punguntur, at seipsos & anteactam vitam exhorreant Calvin. ibid.
Non ergo Penitence in sacco Or Cilicio, Or Alla re External sed in animo consistit. Quos v. rèpaenitet, ij displ cent sibi, peccatum ode•unt, & tam acri doloris sensu punguntur, At seipsos & anteactam vitam exhorreant calvin. Ibid.
Sed cum hoc fieri non potest, quin simul in confessionem erumpant coram hominibus, ideo Vates signa exteriora nominat, quibus conversionem nostram testamur, &c. Idem & ibid.
said cum hoc fieri non potest, quin simul in confessionem erumpant coram hominibus, ideo Vates Signs exteriora nominate, quibus conversionem nostram testamur, etc. Idem & Ibid.
Non loquitur Vates de hypocritico Calvitio & amictu sacci (quibus & reprobi absque paeniten tia non inter Judaeos tantum, sed, inter Christianos etiam in speciem uti solent) sed de veris verae rescipiscentiae indiciis, quapropter & fletum & lamentum praemisit, testem veri doloris & paenitudinis non fictae. Musculus in loc.
Non loquitur Vates de hypocritico Calvitio & amictu sacci (quibus & Reprobate absque Penitent tia non inter Judeans Tantum, sed, inter Christians etiam in Specimen uti solent) said the veris Verae rescipiscentiae indiciis, quapropter & Fletum & lamentum praemisit, Testimony very doloris & paenitudinis non fictae. Musculus in loc.
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Hinc collige qui l fit of ficii nostri, quum Irae Dei signa nobis apparent, nempe profitendam esse paenitentiam nostram, non tantum coram Deo, sed etiam coram hominibustritus quidem indifferentes sunt, nec iubemur saccum induere, aut evell•re capillum: sed veritas horum signorum serio atque ex animo capescenda est. Calvin. in loc.
Hinc collige qui l fit of ficii Our, Whom Irae Dei Signs nobis apparent, nempe profitendam esse paenitentiam nostram, non Tantum coram God, sed etiam coram hominibustritus quidem indifferentes sunt, nec iubemur saccum Indure, Or evell•re capillum: sed veritas horum signorum serio atque ex animo capescenda est. calvin. in loc.
Ita quatenus incitamenta, sunt causae paenitentiae, quatenus verò testimonia effectus dici possuntmam quae gerimus nostri reatus irsignia, nos magis commovent, ut nos peccatores & reos agnoscamus: sunt autem effectus, quia nisi antecederet paenitentia nunquam ad ea ex animo suscipienda impelleremur. Calvin.
Ita quatenus Incitamenta, sunt causae paenitentiae, quatenus verò Testimonies effectus dici possuntmam Quae gerimus Our Rheatus irsignia, nos magis commovent, ut nos Peccatores & Reos We recognize: sunt autem effectus, quia nisi antecederet Penitence Never ad ea ex animo suscipienda impelleremur. calvin.
Semetipsum abuegat qui mutatus in mel: ora, incipit esse quod non erat, & desinit esse quod erat. Greg. in Ezek. Tanto quis { que } debetesse bumilior, at { que } ad servien. dum promptior ex munere, quante in se obligationem conspicit in reddend• ratione. Idem.
Semetipsum abuegat qui mutatus in mel: ora, incipit esse quod non erat, & desinit esse quod erat. Greg. in Ezekiel Tanto quis { que } debetesse bumilior, At { que } ad servien. dum promptior ex munere, quante in se obligationem conspicit in reddend• ratione. Idem.
Omnia quae à nobis veruntur, non ad nostram solutem conferre d•bemus. Cicero in 4 Cat l. Nullus est casus pro dignitete & libertate patriae non ferendus. Idem.
Omnia Quae à nobis veruntur, non ad nostram solutem confer d•bemus. Cicero in 4 Cat l. Nullus est casus Pro dignitete & Libertate patriae non ferendus. Idem.
