A sermon preached before his Maiestie, on Wednesday the fift of Iuly, at White-hall At the solemne fast then held. By the Bishop of S. Davids. Wm. Laud.
THis Psalme in the very Letter is a complaint of the waste that was made vpon the Citie of Ierusalem; and the prophanation of the Temple that was in it. And these goe together.
THis Psalm in the very letter is a complaint of the waste that was made upon the city of Ierusalem; and the profanation of the Temple that was in it. And these go together.
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For Enemies when they haue possessed a Citie seldome thinke themselues Masters of their owne possessions, till they haue (as they thinke) plucked that God out of his House, which defended the citty.
For Enemies when they have possessed a city seldom think themselves Masters of their own possessions, till they have (as they think) plucked that God out of his House, which defended the City.
Downe goes the carued worke with Axes and Hammers, and Fire on the rest, verse 6. A prophanation vpon the Temple, and vpon all the Rights of Religion there was. All agree vpon that.
Downe Goes the carved work with Axes and Hammers, and Fire on the rest, verse 6. A profanation upon the Temple, and upon all the Rights of Religion there was. All agree upon that.
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For some say, the Text refers to the first great desolation by Nebuchadonozor; some, to the last by Titus: some, to that which came between by Antiochus Epiphanes: and some indefinitly to all. The best is you cannot referre the Text amisse.
For Some say, the Text refers to the First great desolation by Nebuchadnezzar; Some, to the last by Titus: Some, to that which Come between by Antiochus Epiphanes: and Some indefinitely to all. The best is you cannot refer the Text amiss.
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This Psalme as in the Letter it lookes backe vpon the State and Church of the Iewes, so in the Figure it lookes forward vpon the whole course of the Church of Christ, entertained in any State: For if the State come to suffer 'tis madnesse to thinke the Church can be free.
This Psalm as in the letter it looks back upon the State and Church of the Iewes, so in the Figure it looks forward upon the Whole course of the Church of christ, entertained in any State: For if the State come to suffer it's madness to think the Church can be free.
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And therefore this Psalme certainely was penned to be Documentum perpetuum an euerlasting document to the Church of Christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdome with Wast, it must needs at once threaten the Church with both Prophanation and Persecution. Well:
And Therefore this Psalm Certainly was penned to be Documentum perpetuum an everlasting document to the Church of christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdom with Wast, it must needs At once threaten the Church with both Profanation and Persecution. Well:
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and vnanimously and stoutly to resist the Insolence and the violence of the Enemie. And to this work euery Subject is bound by all Law, of God, of Nature, and of Nations, to put hand, and meanes, life and liuely-hood.
and unanimously and stoutly to resist the Insolence and the violence of the Enemy. And to this work every Subject is bound by all Law, of God, of Nature, and of nations, to put hand, and means, life and livelihood.
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That vpon the same Repentance, she shall haue the like deliuer ance. And vpon this Faith and hope shee repents and prayes, verse 20. My Text is the conclusion of this Prayer: And it hath two parts.
That upon the same Repentance, she shall have the like deliver ance. And upon this Faith and hope she repents and prays, verse 20. My Text is the conclusion of this Prayer: And it hath two parts.
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The one is that he would pleade and maintaine his owne cause. The other that hee would remember how the foolish man reproaches, or blasphemes him daily.
The one is that he would plead and maintain his own cause. The other that he would Remember how the foolish man Reproaches, or blasphemes him daily.
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Call vpon me in the day of trouble, so will I heare thee, and thou shalt glorifie me, Psal. 50. There 'twas but the day of Trouble. But these Times, might I bee bold to put them vnder their iust character,
Call upon me in the day of trouble, so will I hear thee, and thou shalt Glorify me, Psalm 50. There 'twas but the day of Trouble. But these Times, might I be bold to put them under their just character,
These Times are the very concurse of Feare and Danger. The Clowdes haue threatned from heauen now many daies together, to destroy a hopefull and a plentifull Haruest in the Day of Possessiō.
These Times Are the very concourse of fear and Danger. The Clouds have threatened from heaven now many days together, to destroy a hopeful and a plentiful Harvest in the Day of Possession.
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As the Prophet speakes, Esay 17. The Pestilence as if it were angry that God had driuen it out of this great Cittie of the Kingdome, wastes and destroyes farre and neere in other places of it.
As the Prophet speaks, Isaiah 17. The Pestilence as if it were angry that God had driven it out of this great city of the Kingdom, wastes and Destroys Far and near in other places of it.
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And if it enter, 'tis worse then Famin and the Pestilence. The Prophet calls it a Rasor, Esay 7. But such as is reddier to cut the Throat, then shaue the Beard.
And if it enter, it's Worse then Famine and the Pestilence. The Prophet calls it a Razor, Isaiah 7. But such as is reddier to Cut the Throat, then shave the Beard.
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And 'tis Gods great blessing vpon the Kingdome, that to meete with the Distractions of the Time, hee hath placed ouer vs in the Throne, a wise, a stout, a vigilant, and a most prouident King. Well:
And it's God's great blessing upon the Kingdom, that to meet with the Distractions of the Time, he hath placed over us in the Throne, a wise, a stout, a vigilant, and a most provident King. Well:
But can you alwaies haue these second helpes at hand? Can you alwaies by them effect your end? Haue you them ready at this time? Haue you the Sinewes that moue them? Tis well if you haue.
But can you always have these second helps At hand? Can you always by them Effect your end? Have you them ready At this time? Have you the Sinews that move them? This well if you have.
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And therefore this is a time for Humiliation vnder that power, that hee which giues Grace to the Humble, would resist the Pride of our Enemies: S. Iaco. 4. I need not presse this any further.
And Therefore this is a time for Humiliation under that power, that he which gives Grace to the Humble, would resist the Pride of our Enemies: S. James 4. I need not press this any further.
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And as it ought to be, so Authority in a most religious hand commands it. And a powerfull Edict hath made that duty publique, which else perhaps would haue beene,
And as it ought to be, so authority in a most religious hand commands it. And a powerful Edict hath made that duty public, which Else perhaps would have been,
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That is, labour by all meanes to make God for the State. First, because if there be any euill Spirit, as you lately heard, got in betweene Abimelech and the Men of Sechem, betweene the King and his People. Iud. 9. There's no Exorcisme so soueraigne to cast him out,
That is, labour by all means to make God for the State. First, Because if there be any evil Spirit, as you lately herd, god in between Abimelech and the Men of Shechem, between the King and his People. Iud. 9. There's no Exorcise so sovereign to cast him out,
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as Fasting and Prayer. For some Diuells, you know, vvill not otherwise out. S. Mat. 17. And because a soule, humbled by Fasting, growes hungrie after God.
as Fasting and Prayer. For Some Devils, you know, will not otherwise out. S. Mathew 17. And Because a soul, humbled by Fasting, grows hungry After God.
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Their God was asleep, and must be awaked, ere he could help them. 3. Reg. 18. Asleepe: Yes, dead asleepe. And it was in iust scorne of their grosse Idolatrie, that hee bid them crie lowder vpon a deafe Idoll.
Their God was asleep, and must be awaked, ere he could help them. 3. Reg. 18. Asleep: Yes, dead asleep. And it was in just scorn of their gross Idolatry, that he bid them cry Louder upon a deaf Idol.
or for some other cause best knowne to himselfe, shall suspend or drawe in the sensible comfort of his prouidence, by which wee are presently exposed to Feare or Danger, our Prayers must bee the Call, to make it appeare by the Actiuenesse of his prouidence that he sleeps not.
or for Some other cause best known to himself, shall suspend or draw in the sensible Comfort of his providence, by which we Are presently exposed to fear or Danger, our Prayers must be the Call, to make it appear by the Activeness of his providence that he sleeps not.
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And God is then said to Arise, when after long with-drawing, as it were his Act of Power and prouidence, (For so 'tis called ver. 12. Why with-drawest thou thy hand? ) he at last shewes he was waking ouer his people.
And God is then said to Arise, when After long withdrawing, as it were his Act of Power and providence, (For so it's called for. 12. Why withdrawest thou thy hand?) he At last shows he was waking over his people.
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For, Nisi Dominus, except the Lord keepe the Citie, the watch-man waketh but in vaine, Psal. 127. And Nisi homo, except Men haue some sensible experience of Gods fauour that he doth keepe the Citie:
For, Nisi Dominus, except the Lord keep the city, the watchman waketh but in vain, Psalm 127. And Nisi homo, except Men have Some sensible experience of God's favour that he does keep the city:
And very ready to thinke he sleepes. Whereas he doth but as earthly Parents sometimes doe with their lesser children, hide themselues that they may bee sought.
And very ready to think he sleeps. Whereas he does but as earthly Parents sometime do with their lesser children, hide themselves that they may be sought.
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For hee tooke opportunitie only of the Tempest, to shew his Disciples that his Command could lay the Sea. If any Enemie come vpon vs, hee must come by Sea. It's therefore fit for vs to pray, that though CHRIST now slumber not,
For he took opportunity only of the Tempest, to show his Disciples that his Command could lay the Sea. If any Enemy come upon us, he must come by Sea. It's Therefore fit for us to pray, that though CHRIST now slumber not,
God resists the proud, S. Iac. 4. Resists: therefore that time which wee would haue God spend to defend vs, our Pride forces him to vse to Resist vs. And certainely Rising against God, and raising our sinnes with vs,
God resists the proud, S. Iac. 4. Resists: Therefore that time which we would have God spend to defend us, our Pride forces him to use to Resist us And Certainly Rising against God, and raising our Sins with us,
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euen aboue Mercy, were it possible, is not the way to make God Arise for vs but against vs. If we will haue God Arise, wee must fall lowe on our face before his Footstoole,
even above Mercy, were it possible, is not the Way to make God Arise for us but against us If we will have God Arise, we must fallen low on our face before his Footstool,
for hee is Holy, Psal. 99. And humble our selues as wee haue begun this day, that hee which is all Mercy and Power, may be as willing, as we know him able to deliuer vs. The other is Security. And the worst kinde of that too Security in and vnder danger.
for he is Holy, Psalm 99. And humble our selves as we have begun this day, that he which is all Mercy and Power, may be as willing, as we know him able to deliver us The other is Security. And the worst kind of that too Security in and under danger.
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And no destruction so suddaine as that which comes when security sings Peace and Safety, 1 Thes. 5. Nay, which is worse, the Apostle there tells vs, that in the time of security God threatens it shall come.
And no destruction so sudden as that which comes when security sings Peace and Safety, 1 Thebes 5. Nay, which is Worse, the Apostle there tells us, that in the time of security God threatens it shall come.
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So Security is both a meanes to bring danger, and a disinabling to resist it. And therefore if you will haue God Arise, you must arise too. Arise in soule by deuotiō:
So Security is both a means to bring danger, and a Disabling to resist it. And Therefore if you will have God Arise, you must arise too. Arise in soul by devotion:
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And men apt to quarrell that for Iniustice, which is not against the Rule, but aboue their reach: As at the day of Iudgement shall plainely appeare saith S. Augustine. Againe;
And men apt to quarrel that for Injustice, which is not against the Rule, but above their reach: As At the day of Judgement shall plainly appear Says S. Augustine. Again;
They would faine know all the secrets of Predestination. But 'tis one of Gods foundations: And such a foundation as hee hath set a Seale vpon it, 2 Tim. 2. The Lord knowes who are his.
They would feign know all the secrets of Predestination. But it's one of God's foundations: And such a Foundation as he hath Set a Seal upon it, 2 Tim. 2. The Lord knows who Are his.
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Some directly concerne God, and some only by reflex. But God is so tender of his Iustice and his Honor, that nothing can so much as touch vpon him, but 'tis Gods cause presently:
some directly concern God, and Some only by reflex. But God is so tender of his justice and his Honour, that nothing can so much as touch upon him, but it's God's cause presently:
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And since all Sacriledge is a violation of some thing that is Holy; it is euident that the Office and Person of the King is sacred. Sacred; and therefore cannot be violated by the Hand, Tongue, or Heart of any Man, that is, by deede, word or thought.
And since all Sacrilege is a violation of Some thing that is Holy; it is evident that the Office and Person of the King is sacred. Sacred; and Therefore cannot be violated by the Hand, Tongue, or Heart of any Man, that is, by deed, word or Thought.
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And here Kings may learne if they will, I am sure 'tis fit they should, That those Men which are sacrilegious against God and his Church, are for the very Neigbour-hood of the sinne, the likeliest men to offer violence, to the Honour of Princes first, and their Persons after. Secondly:
And Here Kings may Learn if they will, I am sure it's fit they should, That those Men which Are sacrilegious against God and his Church, Are for the very Neighbourhood of the sin, the likeliest men to offer violence, to the Honour of Princes First, and their Persons After. Secondly:
And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Vnity, nor impouerish and abase her in her meanes, but God suffers in the oppression. Nay more:
And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Unity, nor impoverish and abase her in her means, but God suffers in the oppression. Nay more:
no man can wilfully corrupt the Church in her doctrine, but he would haue a false God. Nor persecute the profession of the Church, but he would haue no God. Nor rent the Church into Sects, but hee would haue many Gods. Nor make the Church base, but he would plucke GOD as lowe, Were God as much in his power as the Church is.
no man can wilfully corrupt the Church in her Doctrine, but he would have a false God. Nor persecute the profession of the Church, but he would have no God. Nor rend the Church into Sects, but he would have many God's Nor make the Church base, but he would pluck GOD as low, Were God as much in his power as the Church is.
And therefore the Churches Cause, is Gods Cause. And as Eusebius tells vs, when by Stephen Bishop of Laodicea, the state of that Church was much hazarded;
And Therefore the Churches Cause, is God's Cause. And as Eusebius tells us, when by Stephen Bishop of Laodicea, the state of that Church was much hazarded;
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Now this euer holds true, in whatsoeuer the Church suffers for the name of God and Christ. And therefore if either State or Church will haue their cause Gods, the State must looke their proceedings be iust,
Now this ever holds true, in whatsoever the Church suffers for the name of God and christ. And Therefore if either State or Church will have their cause God's, the State must look their proceedings be just,
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'Tis Gods cause, which is directly against himselfe, when Iniustice that he will not, or weakenesse that hee cannot, Arise and Helpe, are most vnworthily, nay blasphemously cast vpon him.
It's God's cause, which is directly against himself, when Injustice that he will not, or weakness that he cannot, Arise and Help, Are most unworthily, nay blasphemously cast upon him.
So you see the Cause of God what it is, and withall that it is many and but one. Many in the circumference of his creatures, which fill vp the State and the Church: and yet but one in the point of that indiuisible Center which is himselfe.
So you see the Cause of God what it is, and withal that it is many and but one. Many in the circumference of his creatures, which fill up the State and the Church: and yet but one in the point of that indivisible Centre which is himself.
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But yet hee doth not this alwaies with a Iudgement that is visible to vs. Nor with such a one as will make enemies confesse that Gods maintenance is on our part.
But yet he does not this always with a Judgement that is visible to us Nor with such a one as will make enemies confess that God's maintenance is on our part.
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For, the Cause of God is euer iust, and therefore ought euer to bee maintained. Nor is it any partialitie in God to his owne Cause, that hee comes to iudge it.
For, the Cause of God is ever just, and Therefore ought ever to be maintained. Nor is it any partiality in God to his own Cause, that he comes to judge it.
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Now one thing vvhich laies a kinde of Necessitie vpon God to maintaine his own cause, is as I told you, that some Men will not, and some men cannot maintaine it.
Now one thing which lays a kind of Necessity upon God to maintain his own cause, is as I told you, that Some Men will not, and Some men cannot maintain it.
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And marke and tremble at the curse of God which vvas called for vpon some of that People for this sinne, Iudg 5. Curse yee Meroz, (saith the Angell of the Lord) curse the Inhabitants thereof.
And mark and tremble At the curse of God which was called for upon Some of that People for this sin, Judge 5. Curse ye Meroz, (Says the Angel of the Lord) curse the Inhabitants thereof.
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To helpe the Lord: Why, What cause of God vvas this? What? Why'twas his cause of Warre against Sisera; as appeares, Iudg. 4. Against Sisera; yet to helpe the Lord.
To help the Lord: Why, What cause of God was this? What? Why'twas his cause of War against Sisera; as appears, Judges 4. Against Sisera; yet to help the Lord.
if in the meane time they vvill put nor hand nor purse to maintaine either their owne, or Gods. Their owne in the State; Or Gods in the Church. These Men perhaps are of Tiberius his minde Deorum iniuriae Dijs curae; And vvhat that Oracle meant,
if in the mean time they will put nor hand nor purse to maintain either their own, or God's Their own in the State; Or God's in the Church. These Men perhaps Are of Tiberius his mind Gods iniuriae Dis Curae; And what that Oracle meant,
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This was the case of Hezekiah; He durst not trust to himselfe, and his owne strength against the Hoste of Assiria. Therefore to his Prayers he went, 4. Reg. 19. O Lord our God, do thou saue vs out of his hand:
This was the case of Hezekiah; He durst not trust to himself, and his own strength against the Host of Assyria. Therefore to his Prayers he went, 4. Reg. 19. Oh Lord our God, do thou save us out of his hand:
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First, the Text tells me, the Enemies that came vp against Gods cause were fierce, & had got some hope of Aduantage; Implyed in this, that the Israelites were faine to call for maintenance, and supply against them.
First, the Text tells me, the Enemies that Come up against God's cause were fierce, & had god Some hope of Advantage; Employed in this, that the Israelites were feign to call for maintenance, and supply against them.
Thirdly, the Enemies were many, and not like to be beaten or mastered at once. And that's expressed, ver. 20. A multitude of Enemies. And last of all, they vvere as cruell, as strong and numerous. For so vvee read, ver. 5. Where they are called Roaring Enemies. A name vvhich euer had some affinitie with the Diuell, 1. S. Peter 5. So in all likelihood nothing remain'd but to get God to be absent,
Thirdly, the Enemies were many, and not like to be beaten or mastered At once. And that's expressed, ver. 20. A multitude of Enemies. And last of all, they were as cruel, as strong and numerous. For so we read, ver. 5. Where they Are called Roaring Enemies. A name which ever had Some affinity with the devil, 1. S. Peter 5. So in all likelihood nothing remained but to get God to be absent,
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and then they might easily swallow his People and his Cause together. To preuent this was the Prophets praier, and so it is ours this day. For so the Psalme begins:
and then they might Easily swallow his People and his Cause together. To prevent this was the prophets prayer, and so it is ours this day. For so the Psalm begins:
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O God (considering how thy cause is streitned) Wherefore art thou absent from vs so long? And it ends at Arise and maintaine thy Cause against them.
Oh God (considering how thy cause is straightened) Wherefore art thou absent from us so long? And it ends At Arise and maintain thy Cause against them.
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The first thing the Prophet aimes at is the Cause; the equity & right that belongs to it, not the respect it had to Persons. And this out of question is the vvay of Iustice, to honour the person for the Cause, not to esteeme the cause for the person.
The First thing the Prophet aims At is the Cause; the equity & right that belongs to it, not the respect it had to Persons. And this out of question is the Way of justice, to honour the person for the Cause, not to esteem the cause for the person.
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And his other eye downwards, but open, vpon his People to take care of them, and maintaine them, with the same support that hee hath receiued from God.
And his other eye downwards, but open, upon his People to take care of them, and maintain them, with the same support that he hath received from God.
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Let not your hearts be troubled, neither feare, S. Ioh. 14. Here are two Kings at once at Prayer for you, Dauid and your owne King. They are vp and calling vp on God to Arise. For shame Lagge not behinde God and your King. You haue beene and I hope are, a valiant Nation, let nothing dead your spirits, in Gods & your Countries Seruice.
Let not your hearts be troubled, neither Fear, S. John 14. Here Are two Kings At once At Prayer for you, David and your own King. They Are up and calling up on God to Arise. For shame Lag not behind God and your King. You have been and I hope Are, a valiant nation, let nothing dead your spirits, in God's & your Countries Service.
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Else, if you shal not be firme to deliberated Counsells, they which are bound to serue you, may seeke and finde opportunities to serue themselues vpon you.
Else, if you shall not be firm to deliberated Counsels, they which Are bound to serve you, may seek and find opportunities to serve themselves upon you.
The Enemies of Gods Truth, and of the peace of his People, it seemes, doe not onely seeke to ouerthrow his Cause, but base & vnciuilly irreligious as they are, they flye vpon his person too.
The Enemies of God's Truth, and of the peace of his People, it seems, do not only seek to overthrow his Cause, but base & uncivilly irreligious as they Are, they fly upon his person too.
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euen into enmity against God himselfe. And therefore this sin here, a high and a presumptuous sinne, is not called the presumption of them that hate Gods Cause, but of them which hate God himselfe, Ver. 24. Presumption easily falls to Reproach goodnes itselfe.
even into enmity against God himself. And Therefore this since Here, a high and a presumptuous sin, is not called the presumption of them that hate God's Cause, but of them which hate God himself, Ver. 24. Presumption Easily falls to Reproach Goodness itself.
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For since all Blasphemie is a Derogation of some Excellencie chiefly in God: the Schoole collects and truly, That vvhosoeuer denies to God any attribute that is due vnto him:
For since all Blasphemy is a Derogation of Some Excellency chiefly in God: the School Collects and truly, That whosoever Denies to God any attribute that is due unto him:
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And vvhat reason can this State or Church haue, to thinke these Enemies, or their like, that spared not God nor his Cause, vvill if they haue power enough, spare them or theirs.
And what reason can this State or Church have, to think these Enemies, or their like, that spared not God nor his Cause, will if they have power enough, spare them or theirs.
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The Prophet no question knew these Enemies what they were, and that they had other names beside Fooles. But hee fits them with their Name of Merit: That they deserued, that he giues them.
The Prophet no question knew these Enemies what they were, and that they had other names beside Fools. But he fits them with their Name of Merit: That they deserved, that he gives them.
But Malignity against Gods cause, and Blasphemie against his Person, vvill make the greatest Wisedome in the world turne Foole. And Follie dares aduenture any thing against Man: Nay, against God too:
But Malignity against God's cause, and Blasphemy against his Person, will make the greatest Wisdom in the world turn Fool And Folly dares adventure any thing against Man: Nay, against God too:
For their Blasphemy carries their Wisedome round into Folly. And their Folly turnes their malice round into heigher degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Foole: And no sooner a Foole, but a greater Blasphemer. So Blasphemy is punished with Folly, and Folly vvith Blasphemy. Ther's the vvheele, both in the sinne, and the punishment. And I pray obserue:
For their Blasphemy carries their Wisdom round into Folly. And their Folly turns their malice round into higher Degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Fool: And no sooner a Fool, but a greater Blasphemer. So Blasphemy is punished with Folly, and Folly with Blasphemy. Ther's the wheel, both in the sin, and the punishment. And I pray observe:
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And this Sinne is as able to Foole a whole Nation, as a particular Man. Nay the holy Ghost heere speakes of them as of one Man. As if Blasphemie could change a whole Nation into one Foole. And surely, 'tis no hard thing with God to make the wisedome of the whole world Foolishnesse, 1 Cor. 1. And 'tis as easie with him, to confound the wisedome of a whole Nation, as of one Achitophell.
And this Sin is as able to Fool a Whole nation, as a particular Man. Nay the holy Ghost Here speaks of them as of one Man. As if Blasphemy could change a Whole nation into one Fool And surely, it's no hard thing with God to make the Wisdom of the Whole world Foolishness, 1 Cor. 1. And it's as easy with him, to confound the Wisdom of a Whole nation, as of one Achitophel.
And this is noted in the circumstance Tota Die, and Quotidie, Daily, and all the day long at this Blasphemy: And 'tis vsuall this with Enemies; All the day:
And this is noted in the circumstance Tota Die, and Quotidie, Daily, and all the day long At this Blasphemy: And it's usual this with Enemies; All the day:
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And euery day: For these Enemies were the same in Blasphemy, The day of their preparation: The day of their Fight; & the day of their Victory. And Ruffinus obserues that this Blasphemy grew in the continuance.
And every day: For these Enemies were the same in Blasphemy, The day of their preparation: The day of their Fight; & the day of their Victory. And Ruffinus observes that this Blasphemy grew in the Continuance.
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And either it derided God in his Seruants, or it menaced men for seruing God How it flatter'd it self there while against both Man and God, is thus far apparant in the Text: That they neuer durst haue bin daily Blasphemers against God,
And either it derided God in his Servants, or it menaced men for serving God How it flattered it self there while against both Man and God, is thus Far apparent in the Text: That they never durst have been daily Blasphemers against God,
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For he beginnes this Prayer, at Remember the Rebuke of the Enemy, verse 20. And hee ends his Prayer with Remember the Blasphemy of this Foole, v. 23. Remember and forget it not, verse 24. This was the Prophet's Zeale for Gods Cause,
For he begins this Prayer, At remember the Rebuke of the Enemy, verse 20. And he ends his Prayer with remember the Blasphemy of this Fool, v. 23. remember and forget it not, verse 24. This was the Prophet's Zeal for God's Cause,
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though God cannot forget, yet because in his prouidence, he somtimes carries himselfe to our sense and apprehension, Ad modum obliuiscentis, as if hee did forget;
though God cannot forget, yet Because in his providence, he sometimes carries himself to our sense and apprehension, Ad modum obliuiscentis, as if he did forget;
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that is, to punish, What is done amisse, Psal. 130. And the Church hath learn'd not only to speake, but to pray of the Prophet. For so the Church praies in the Letanie: Not, punish not,
that is, to Punish, What is done amiss, Psalm 130. And the Church hath learned not only to speak, but to pray of the Prophet. For so the Church prays in the Letanie: Not, Punish not,
And certainly the greatest hope and confidence of Gods Assistance to any Nation, to anie Man, that can preceed deliuerance itself, is to make their Cause all one with Gods. And that is done by vpholding his, and conforming theirs.
And Certainly the greatest hope and confidence of God's Assistance to any nation, to any Man, that can precede deliverance itself, is to make their Cause all one with God's And that is done by upholding his, and conforming theirs.
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Our danger when they differ. But what is it that puts the difference betweene them? What? why that which put the first Enmity betweene God and Man, Sinne. And therefore if wee will quit the Enmity and bee made friends, the onely vvay to reconcile vs with God,
Our danger when they differ. But what is it that puts the difference between them? What? why that which put the First Enmity between God and Man, Sin. And Therefore if we will quit the Enmity and be made Friends, the only Way to reconcile us with God,
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vvhich cannot be till our Cause be one with Gods: One, and yet vvhen 'tis one the preheminence is still vvith Gods Cause, vve must not suffer ours to step on before him.
which cannot be till our Cause be one with God's: One, and yet when it's one the pre-eminence is still with God's Cause, we must not suffer ours to step on before him.
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yet God's is to haue the precedence. For be ours neuer so good, I must begge of your humility to Remember, that Gods Grace did both preuent and follow, to make it so.
yet God's is to have the precedence. For be ours never so good, I must beg of your humility to remember, that God's Grace did both prevent and follow, to make it so.
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Father and Mother, Wife and Children, Brethren and Sisters, Life and all, must be accounted as nothing to Gods Cause, S. Luke 14. And it hath euer been a signe that the Soule of a Man goes right:
Father and Mother, Wife and Children, Brothers and Sisters, Life and all, must be accounted as nothing to God's Cause, S. Luke 14. And it hath ever been a Signen that the Soul of a Man Goes right:
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when they seeke first the Kingdome of GOD and the righteousnesse thereof, and leaue God to minister and maintaine the rest, S. Mat. 6. When they are more tenderly affected to the Cause of God,
when they seek First the Kingdom of GOD and the righteousness thereof, and leave God to minister and maintain the rest, S. Mathew 6. When they Are more tenderly affected to the Cause of God,
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And yet our giuing Gods Cause the precedence, in our loue to it, and our Prayers for it, is no exclusion of our own Cause: Nay, the preferring of Gods before our owne,
And yet our giving God's Cause the precedence, in our love to it, and our Prayers for it, is no exclusion of our own Cause: Nay, the preferring of God's before our own,
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And the making of our owne conformable to Gods, Is the way to make God as iealous of our safety from all extremity, as he is to vindicate his owne honour from Reproach and Blasphemy. And therefore though the Prophet heere (as Theodoret obserues) doth not say Arise, O God, and maintaine Causam meam, my cause, but thine owne.
And the making of our own conformable to God's, Is the Way to make God as jealous of our safety from all extremity, as he is to vindicate his own honour from Reproach and Blasphemy. And Therefore though the Prophet Here (as Theodoret observes) does not say Arise, Oh God, and maintain Causam meam, my cause, but thine own.
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Pleade thou my cause O Lord with them that striue with me, and fight thou against them, that fight against me, Psal. 35. And defend my cause, O God, against the vngodly People, Psal. 43. 1. Well then: Thy cause O God; and my Cause O God.
Plead thou my cause Oh Lord with them that strive with me, and fight thou against them, that fight against me, Psalm 35. And defend my cause, Oh God, against the ungodly People, Psalm 43. 1. Well then: Thy cause Oh God; and my Cause Oh God.
That hee will Arise, and blow ouer these feares from vs. 'Tis but his Breath, and he can drie the Cloudes, that they drop not Rottennesse vpon our Haruest.
That he will Arise, and blow over these fears from us It's but his Breath, and he can dry the Clouds, that they drop not Rottenness upon our Harvest.
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That God being Arisen and come neere in prouidence, will pleade first, and after maintaine his owne Cause. His owne in the hand of the King: His owne in the heart of the Church: And his owne in the Holinesse of his Name. That he will giue this State and Church, and euery Member of both such grace, that our cause may bee his, and his Maintenance ours.
That God being Arisen and come near in providence, will plead First, and After maintain his own Cause. His own in the hand of the King: His own in the heart of the Church: And his own in the Holiness of his Name. That he will give this State and Church, and every Member of both such grace, that our cause may be his, and his Maintenance ours.
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That our Enemies and his, how-wise soeuer in other things, yet in their plots and practises against vs may be written in the Text-Letters FOOLES. That we, being preserued from them and all other Aduersity, may take warning in time to mend our liues,
That our Enemies and his, how-wise soever in other things, yet in their plots and practises against us may be written in the Text-Letters FOOLES. That we, being preserved from them and all other Adversity, may take warning in time to mend our lives,
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and so heereafter liue to honour and serue him, that the world may see he hath beene mercifull, and wee labour to be Thankfull. That after the maintenance of his and our Cause heere, we may in our seuerall times be receiued vp to him in Glory, Through Iesus Christ our Lord:
and so hereafter live to honour and serve him, that the world may see he hath been merciful, and we labour to be Thankful. That After the maintenance of his and our Cause Here, we may in our several times be received up to him in Glory, Through Iesus christ our Lord:
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