A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use.
and shall be an overflowing flood, and shall overflow the Land, &c. What Waters were these? Why, the Armie of the Caldeans or Babilonians, which comming out of the North should overrunne, overflow,
and shall be an overflowing flood, and shall overflow the Land, etc. What Waters were these? Why, the Army of the Chaldaeans or Babylonians, which coming out of the North should overrun, overflow,
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At the noyse of the stamping of the hoofes of the strong Horses, at the rushing of his Chariots, &c. the Fathers shall not looke backe unto their Children for feeblenesse of hands.
At the noise of the stamping of the hoofes of the strong Horses, At the rushing of his Chariots, etc. the Father's shall not look back unto their Children for feebleness of hands.
and to whom it was directed) might not make any doubt of it, the Prophet here in the close of the Chapter, the verses I have now singled out, breaketh forth into a most emphaticall Apostrophe, turning his speech to the Sword it selfe, parlying with it (as it were) about a cessation.
and to whom it was directed) might not make any doubt of it, the Prophet Here in the close of the Chapter, the Verses I have now singled out, breaks forth into a most emphatical Apostrophe, turning his speech to the Sword it self, parleying with it (as it were) about a cessation.
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In each of these, take we notice againe of two particulars: In the former, the Thing expostulated with, and the matter of the expostulation. The thing expostulated with:
In each of these, take we notice again of two particulars: In the former, the Thing expostulated with, and the matter of the expostulation. The thing expostulated with:
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how long will it be ere thou be quiet? In the latter, a Resolution, and a Reason. A Resolution by way of answer to his former Expostulation, How can it be quiet? ] A Reason of that Resolution, seeing the Lord hath given it a charge against Ashkelon, &c. You see the Particulars;
how long will it be ere thou be quiet? In the latter, a Resolution, and a Reason. A Resolution by Way of answer to his former Expostulation, How can it be quiet? ] A Reason of that Resolution, seeing the Lord hath given it a charge against Ashkelon, etc. You see the Particulars;
In this sense understand we the word, Psalm. 7. 12. where the Psalmist speaking of the wicked man, he tells us that if he turne not, God will whet his sword. ] i. e.
In this sense understand we the word, Psalm. 7. 12. where the Psalmist speaking of the wicked man, he tells us that if he turn not, God will whet his sword. ] i. e.
In the same sense the Plague of Pestilence is sometime called the Sword, So you have it, 1 Chron. 21. 27. where, speaking of the cessation of the Pestilence, it is said that The Lord commanded the Angell,
In the same sense the Plague of Pestilence is sometime called the Sword, So you have it, 1 Chronicles 21. 27. where, speaking of the cessation of the Pestilence, it is said that The Lord commanded the Angel,
] Every notable, terrible judgement is a Sword. More rastrainedly, and peculiarly, the judgement of Warre. This in phrase of Scripture is most commonly known by the name of the Sword. And will you know the reason of it? Illiricus gives it fitly.
] Every notable, terrible judgement is a Sword. More rastrainedly, and peculiarly, the judgement of War. This in phrase of Scripture is most commonly known by the name of the Sword. And will you know the reason of it? Illyricus gives it fitly.
In this sense understand the word in the Text. O thou Sword. ] the Sword of a forraigne Enemy, the Armie of the Caldeans or Babilonians, that should come up against the Philistins.
In this sense understand the word in the Text. Oh thou Sword. ] the Sword of a foreign Enemy, the Army of the Chaldaeans or Babylonians, that should come up against the philistines.
though in Gideons hand, yet Gods Sword. Such was the Sword in the Text, The Sword of the Lord, though put into the hand of the Babylonians. So the Prophet Ezekiel explaines it, Ezek. 30. 25. When I shall put my Sword into the hand of the King of Babell.
though in Gideons hand, yet God's Sword. Such was the Sword in the Text, The Sword of the Lord, though put into the hand of the Babylonians. So the Prophet Ezekielem explains it, Ezekiel 30. 25. When I shall put my Sword into the hand of the King of Babel.
Even as the Sword of Magistracy, in whose hands soever it be found, yet still it is the Kings Sword: In acknowledgement whereof, it useth where he cometh in Person, to be delivered into his hand.
Even as the Sword of Magistracy, in whose hands soever it be found, yet still it is the Kings Sword: In acknowledgement whereof, it uses where he comes in Person, to be Delivered into his hand.
The Civill or Homebred Sword (of the two the sharper, being like the Sword of Goliah, which cut off his owne head) the Sword of a Civill warre. Each of these, the Sword of the Lord.
The Civil or Homebred Sword (of the two the sharper, being like the Sword of Goliath, which Cut off his own head) the Sword of a Civil war. Each of these, the Sword of the Lord.
It is that which the Story tells us of the Midianites, who being amazed by Gideons frightfull stratagem, they fell foule one upon another, not without a divine over-ruling providence.
It is that which the Story tells us of the midianites, who being amazed by Gideons frightful stratagem, they fell foul one upon Another, not without a divine overruling providence.
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The Lord (saith the Text) set every mans Sword against his fellow, Judg. 7. 22. The Sword whether Forraigne or Civill, still it is the Sword of the Lord.
The Lord (Says the Text) Set every men Sword against his fellow, Judges 7. 22. The Sword whither Foreign or Civil, still it is the Sword of the Lord.
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So are generally all Rods, Heare the Rod and who hath appointed it, Mic. 6. v. 9. God doth not leave it unto men to chuse their owne Rods. True it is, once he did it,
So Are generally all Rods, Hear the Rod and who hath appointed it, Mic. 6. v. 9. God does not leave it unto men to choose their own Rods. True it is, once he did it,
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David having provoked God by numbring of the people, the Lord sends him his choice of three Rods (a hard choyce) Famine, Sword, Pestilence. J offer thee three things (saith the Lord) choose thou one of them, that I may doe it unto thee.
David having provoked God by numbering of the people, the Lord sends him his choice of three Rods (a hard choice) Famine, Sword, Pestilence. J offer thee three things (Says the Lord) choose thou one of them, that I may do it unto thee.
J will call for the Corne, Ezek. 36. 29. And the like hee doth for iudgements; this amongst the rest, the Sword; it never cometh before he calls for it.
J will call for the Corn, Ezekiel 36. 29. And the like he does for Judgments; this among the rest, the Sword; it never comes before he calls for it.
Lo I will call for a Sword upon all the inhabitants of the Earth, saith the Lord of Hoastes, Jer. 25. 29. It is he that calleth for the Forraigne Sword. In that day the Lord shall hisse for the Fly that is at the uttermost part of the floods of Aegypt, and for the Bee that is in the Land of Ashur, (saith the Prophet, speaking of the Egiptians and Assyrians, which God intended to bring against his people) Is. 7 18. And it is he which calleth for the Civill or Homebred Sword. I will call for a Sword against him (saith the Lord, speaking of Gog and Magog the principall enemies of the Church) and every mans Sword shall be against his Brother, Ezek. 38. 21. The Sword, whether Forraigne or Civill it is a Rod of Gods choosing, and in that respect may well be called his Sword.
Lo I will call for a Sword upon all the inhabitants of the Earth, Says the Lord of Hosts, Jer. 25. 29. It is he that calls for the Foreign Sword. In that day the Lord shall hiss for the Fly that is At the uttermost part of the floods of Egypt, and for the Bee that is in the Land of Ashur, (Says the Prophet, speaking of the egyptians and Assyrians, which God intended to bring against his people) Is. 7 18. And it is he which calls for the Civil or Homebred Sword. I will call for a Sword against him (Says the Lord, speaking of Gog and Magog the principal enemies of the Church) and every men Sword shall be against his Brother, Ezekiel 38. 21. The Sword, whither Foreign or Civil it is a Rod of God's choosing, and in that respect may well be called his Sword.
2. As of his Choosing so of his Ʋsing; as of his calling so of his sending, which he doth not without a Charge: so you have it in the Text. The Lord hath given it a Charge against Ashkelon, &c. ] wherin the Prophet gives a Reason why he calleth this Sword, The Sword of the Lord;
2. As of his Choosing so of his Ʋsing; as of his calling so of his sending, which he does not without a Charge: so you have it in the Text. The Lord hath given it a Charge against Ashkelon, etc. ] wherein the Prophet gives a Reason why he calls this Sword, The Sword of the Lord;
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because the Lord had given it a Charge. So he doth where-ever the Sword cometh, he giveth it a Charge, a Commission: not only a Permission, but a Commission, and that under Seale. It is that which Job saith of all Afflictions and Judgements, Job 33. 16. The Lord openeth the Eares of men even by their cor•ections, which hee had sealed. i. e. determined;
Because the Lord had given it a Charge. So he does wherever the Sword comes, he gives it a Charge, a Commission: not only a Permission, but a Commission, and that under Seal. It is that which Job Says of all Afflictions and Judgments, Job 33. 16. The Lord Openeth the Ears of men even by their cor•ections, which he had sealed. i. e. determined;
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as it were, under Seale. So he doth by the Sword, which never cometh without a Commission, a Charge, and that from God, who chargeth and ordereth it: 1. Whither it shall goe. 2. How farre it shall advance. 3. How long it shall stay.
as it were, under Seal. So he does by the Sword, which never comes without a Commission, a Charge, and that from God, who charges and Ordereth it: 1. Whither it shall go. 2. How Far it shall advance. 3. How long it shall stay.
so much we may reade in the Text. The Lord (saith the Prophet) had given the Sword a charge against Palestina, the land of the Philistines; and that not only against the Country in generall,
so much we may read in the Text. The Lord (Says the Prophet) had given the Sword a charge against Palestine, the land of the philistines; and that not only against the Country in general,
] Ashkelon, one particular City of the Philistines, an inland City, paulò remotior (as Calvin notes upon it) a little more remote from the Sea Coasts, viz. Tyre and Sidon, of which the Prophet speaketh, v 4. Maritine Townes bordering upon the Sea. Now the Sword had a Commission against each of these.
] Ashkelon, one particular city of the philistines, an inland city, paulò remotior (as calvin notes upon it) a little more remote from the Sea Coasts, viz. Tyre and Sidon, of which the Prophet speaks, v 4. Maritime Towns bordering upon the Sea. Now the Sword had a Commission against each of these.
Not only a generall, but a particular Charge: so hath it where ever it commeth, a Charge not onely to goe to such a Country, but such a part of that Country.
Not only a general, but a particular Charge: so hath it where ever it comes, a Charge not only to go to such a Country, but such a part of that Country.
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This also we may reade in the Text. The Sword of the Lord had a charge against Ashkelon, and against the Sea coasts, ] it should not only touch the skirts of the Kingdom, but the inland part also.
This also we may read in the Text. The Sword of the Lord had a charge against Ashkelon, and against the Sea coasts, ] it should not only touch the skirts of the Kingdom, but the inland part also.
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whether it shall be only Transiens gladius, a transient Sword, passing through the Land, or else Permanent, staying and abiding, making it the Seat of a warre.
whither it shall be only Transiens gladius, a Transient Sword, passing through the Land, or Else Permanent, staying and abiding, making it the Seat of a war.
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So much againe we may learne from the Text, where the Prophet treating and Parlying with the Sword about a Cessation, How long will it be ere thou cease? &c. ] In the next verse he corrects and answers himselfe, How can it cease seeing the Lord hath given it a charge? ] a Charge, viz. how long it shall continue,
So much again we may Learn from the Text, where the Prophet treating and Parleying with the Sword about a Cessation, How long will it be ere thou cease? etc. ] In the next verse he corrects and answers himself, How can it cease seeing the Lord hath given it a charge? ] a Charge, viz. how long it shall continue,
Expresse and emphaticall is that of the Prophet Isai, Isa. 34. 5. My Sword (saith the Lord) shall be bathed or made drunke in Heaven. ] A notable expression.
Express and emphatical is that of the Prophet Isaiah, Isaiah 34. 5. My Sword (Says the Lord) shall be bathed or made drunk in Heaven. ] A notable expression.
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First made drunke in Heaven in the Decree and Purpose of God, before it be made drunke upon Earth in doing Execution, which is but the Execution of that Decree.
First made drunk in Heaven in the decree and Purpose of God, before it be made drunk upon Earth in doing Execution, which is but the Execution of that decree.
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So much is intimated in that full expression, Isa. 65. 12. where the Lord denouncing vengeance against those rebellious ones, which had stopped their eares against his Call, he tels them he would number them to the Sword.
So much is intimated in that full expression, Isaiah 65. 12. where the Lord denouncing vengeance against those rebellious ones, which had stopped their ears against his Call, he tells them he would number them to the Sword.
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yet he should not perish by the Sword, Thou shalt not die by the Sword, Jer. 34. 4. The like protection he giveth to Ebedmelech the Black-moore, Jer. 39. v. last.
yet he should not perish by the Sword, Thou shalt not die by the Sword, Jer. 34. 4. The like protection he gives to Ebedmelech the Blackamoor, Jer. 39. v. last.
It was to goe forth to avenge the quarrell of God against the Philistins, those inveterate enemies to him and his people, to take vengeance upon them for all the wrongs and injuries that they had done to the Arke of God,
It was to go forth to avenge the quarrel of God against the philistines, those inveterate enemies to him and his people, to take vengeance upon them for all the wrongs and injuries that they had done to the Ark of God,
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In the first place bring we home this generall Truth to the particular case of this Kingdome, in the bowels whereof there is a Sword, a sharpe Sword, wandring and forraging, wasting and spoiling;
In the First place bring we home this general Truth to the particular case of this Kingdom, in the bowels whereof there is a Sword, a sharp Sword, wandering and foraging, wasting and spoiling;
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It may be at this very instant eating of Flesh, and drinking of blood. A Sword not unlike that in the Text, which beginneth at Ashkelon, reacheth to Tyre and Sidon, beginning in the in-land parts of the Kingdome, extendeth to the Sea Coasts, some whereof have already felt of it,
It may be At this very instant eating of Flesh, and drinking of blood. A Sword not unlike that in the Text, which begins At Ashkelon, reaches to Tyre and Sidon, beginning in the inland parts of the Kingdom, extendeth to the Sea Coasts, Some whereof have already felt of it,
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It is so in this great, and soare judgement, (for so indeed it is, no judgement piercing deeper, The Sword reacheth: unto the soule, saith the Prophet Jeremie, Jer. 4. 10.) Now that we may make a right use of it, that use which God would have us to make, give way to this conviction, acknowledging this to be Gods Sword.
It is so in this great, and soar judgement, (for so indeed it is, no judgement piercing Deeper, The Sword reaches: unto the soul, Says the Prophet Jeremiah, Jer. 4. 10.) Now that we may make a right use of it, that use which God would have us to make, give Way to this conviction, acknowledging this to be God's Sword.
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but alas what are they? Instruments. At the most, NONLATINALPHABET, Living and Rationall, (I dare not say Reasonable; Paul tells us of Wicked and Ʋnreasonable men (so our Translation renders it, 2 Thes. 3. 2.) but Rationall) Instruments, as the Philosopher saith of Servants.
but alas what Are they? Instruments. At the most,, Living and Rational, (I Dare not say Reasonable; Paul tells us of Wicked and Ʋnreasonable men (so our translation renders it, 2 Thebes 3. 2.) but Rational) Instruments, as the Philosopher Says of Servants.
And so looke we upon this Sword which is abroad, and at worke in some parts of this Kingdome already, know we it to be Gods Sword; A Sword which hee hath both called for, and sent;
And so look we upon this Sword which is abroad, and At work in Some parts of this Kingdom already, know we it to be God's Sword; A Sword which he hath both called for, and sent;
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He that here gave the Sword a charge against Palestina, against Ashkelon, and the Sea Coasts, hath now given it a charge against England, and against the severall places where either it hath come, or shall come.
He that Here gave the Sword a charge against Palestine, against Ashkelon, and the Sea Coasts, hath now given it a charge against England, and against the several places where either it hath come, or shall come.
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nor yet terminating his sight in the visible Heavens, but looking through all, let him behold this Sword, furbished and bathed in the highest Heavens, the Heaven of Heavens.
nor yet terminating his sighed in the visible Heavens, but looking through all, let him behold this Sword, furbished and bathed in the highest Heavens, the Heaven of Heavens.
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So much God taught the people of the Jewes by a signe from Heaven, by that prodigious Comes, that flaming Sword hanging perpendicularly, with the point downwards, over the City Hierusalem for a yeare together before the destruction of it;
So much God taught the people of the Jews by a Signen from Heaven, by that prodigious Comes, that flaming Sword hanging perpendicularly, with the point downwards, over the city Jerusalem for a year together before the destruction of it;
I am not over-credulous of a flying report which informes us of a like prodigie in this Nation, a like Sword, hanging after a like manner not many yeares since over the head of that place, that City, which at this present is made the seate of the Warre.
I am not overcredulous of a flying report which informs us of a like prodigy in this nation, a like Sword, hanging After a like manner not many Years since over the head of that place, that city, which At this present is made the seat of the War.
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The Lyon hath roared who will not feare? saith the Prophet Amos, Amos 3. 8. The Lord God, the Lord of Hoastes hath drawne his Sword, who shall not tremble at it? The Sword of the Lord.
The lion hath roared who will not Fear? Says the Prophet Amos, Amos 3. 8. The Lord God, the Lord of Hosts hath drawn his Sword, who shall not tremble At it? The Sword of the Lord.
And what a Sword is his? Why a fore and great, and strong Sword, so you have it described, Isa. 27. 1. And being so, who or what shall oppose this Sword? How shall it be diverted? how shall it be stayed, quieted? This it is which the Prophet here chiefly drives at in the Text, where (as I told you) he seemes to Parlie with the Sword which was coming against the Philistims, treating with it about a cessation. O thou Sword of the Lord,
And what a Sword is his? Why a before and great, and strong Sword, so you have it described, Isaiah 27. 1. And being so, who or what shall oppose this Sword? How shall it be diverted? how shall it be stayed, quieted? This it is which the Prophet Here chiefly drives At in the Text, where (as I told you) he seems to Parlie with the Sword which was coming against the philistines, treating with it about a cessation. O thou Sword of the Lord,
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how long will it be ere thou be quiet? Put up thy selfe into thy scabbard, &c, ] (Here give me leave to returne a little to the Text, interweaving Explication with Application, that the one may be as the Woofe, the other as the Warpe.) This the Prophet speaketh not in his own person, out of any commiseration, or speciall affection that he bare towards this people, being enemies to God and his people,
how long will it be ere thou be quiet? Put up thy self into thy scabbard, etc., ] (Here give me leave to return a little to the Text, interweaving Explication with Application, that the one may be as the Woof, the other as the Warp.) This the Prophet speaks not in his own person, out of any commiseration, or special affection that he bore towards this people, being enemies to God and his people,
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when they saw the Sword coming towards them, or busie amongst them, they would then begin (to use his words) mulcere blanditijs, to flatter it, using all carnall politick wayes,
when they saw the Sword coming towards them, or busy among them, they would then begin (to use his words) mulcere blanditijs, to flatter it, using all carnal politic ways,
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In this word Calvin findeth a speciall emphasis, and therefore renders it not precepit ei, but Contestatus est ei. Not only, hee commanded, or appointed the Sword unto that service,
In this word calvin finds a special emphasis, and Therefore renders it not precepit ei, but Contestatus est ei. Not only, he commanded, or appointed the Sword unto that service,
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but he bound it to it by a kind of solemne Contestation, laying a solemne Charge upon it, binding it as it were by a Militarie Oath, or before witnesse, as the word ( Tegnatha ) may seeme properly to signifie, viz. to goe thither,
but he bound it to it by a kind of solemn Contestation, laying a solemn Charge upon it, binding it as it were by a Military Oath, or before witness, as the word (Tegnatha) may seem properly to signify, viz. to go thither,
And O who knowes whether the Lord hath given such a Charge to this Sword of his which is now come amongst us? The Sword it selfe, that is unsheathed, and drawne;
And O who knows whither the Lord hath given such a Charge to this Sword of his which is now come among us? The Sword it self, that is unsheathed, and drawn;
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I, but the Charge, the Commission which it bringeth with it, that is as yet in part sealed. The Lambs Booke in the Revelation, it was sealed with six seales, Rev. 6. which were not to be opened all together, but one after another, some of them not yet opened.
I, but the Charge, the Commission which it brings with it, that is as yet in part sealed. The Lambs Book in the Revelation, it was sealed with six Seals, Rev. 6. which were not to be opened all together, but one After Another, Some of them not yet opened.
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Wee may say the like of this Commission which the Sword hath brought with it, God hath sealed it with divers seales, some whereof are opened already, in those sad effects and consequences which it hath already produced;
we may say the like of this Commission which the Sword hath brought with it, God hath sealed it with diverse Seals, Some whereof Are opened already, in those sad effects and consequences which it hath already produced;
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but how farre it may yet goe, how long it shall continue amongst us, what execution it shall doe, who can tell? Certainely the Charge which God hath given it, it will observe,
but how Far it may yet go, how long it shall continue among us, what execution it shall do, who can tell? Certainly the Charge which God hath given it, it will observe,
If God have given the Sword a charge against Ashkelon, it is not all their Land forces, their Rampires and fortifications, that shall keepe it from entring.
If God have given the Sword a charge against Ashkelon, it is not all their Land forces, their Rampires and fortifications, that shall keep it from entering.
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If he hath given it a charge against the Sea-coasts, it is not all their Navall strength, their wooden-walles, their Sea Forces, shall be able to keepe it off.
If he hath given it a charge against the Seacoasts, it is not all their Naval strength, their wooden-walles, their Sea Forces, shall be able to keep it off.
If hee hath given it a charge to goe through a Land, it is not an Armie of Anakims, or Zanzummims, suppose every one a Goliath, that shall be able to stop the course of it.
If he hath given it a charge to go through a Land, it is not an Army of Anakims, or Zanzummins, suppose every one a Goliath, that shall be able to stop the course of it.
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In the feare of God then, let us no longer delude or flatter our selves, suffer not vaine thoughts to lodge within us, beare not our selves upon any possible or probable hopes, or carnall confidences whatever.
In the Fear of God then, let us no longer delude or flatter our selves, suffer not vain thoughts to lodge within us, bear not our selves upon any possible or probable hope's, or carnal confidences whatever.
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The Lord hath given it a charge against Ashkelon, saith the Text. Ashkelon, one of the chiefe Cities of the Philistines, if not the Metropolis, the head City, yet one of the chiefe,
The Lord hath given it a charge against Ashkelon, Says the Text. Ashkelon, one of the chief Cities of the philistines, if not the Metropolis, the head city, yet one of the chief,
So much wee may collect from that of the Prophet Amos, Amos 1. 8. where the Lord threatning vengeance against divers Cities in that Kingdome, amongst other he tells them, that he would Cut off him that held the Scepter from Ashkelon. There was the Kings Court;
So much we may collect from that of the Prophet Amos, Amos 1. 8. where the Lord threatening vengeance against diverse Cities in that Kingdom, among other he tells them, that he would cut off him that held the Sceptre from Ashkelon. There was the Kings Court;
This is the lesson which the Prophet Nahum reades to the inhabitants of Nineveh, Nah. 3 8. Ninoveh the Imperiall City of the Assyrian Monarch, for Circuit, People, Walles, Towers, Fortifications, all incredible;
This is the Lesson which the Prophet Nahum reads to the inhabitants of Nineveh, Nah. 3 8. Nineveh the Imperial city of the assyrian Monarch, for Circuit, People, Walls, Towers, Fortifications, all incredible;
yet, (what saith the Lord?) Art thou better then populous Noe, that was scituate amongst the Rivers, that had the waters round about it, whose rampart was the Sea,
yet, (what Says the Lord?) Art thou better then populous Noah, that was situate among the rivers, that had the waters round about it, whose rampart was the Sea,
and her wall was from the Sea, &c. ] Marke it, Noe, the City of Alexandria, (as it is generally conceived,) a famous Port Towne in Egipt, for scituation, (by the Prophets description of it) not much unlike that wherein we now are;
and her wall was from the Sea, etc. ] Mark it, No, the city of Alexandria, (as it is generally conceived,) a famous Port Town in Egypt, for situation, (by the prophets description of it) not much unlike that wherein we now Are;
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strongly fortified both by Sea and Land; withall at that time secured, and strengthened by the Confederacies, and Associations of potent Neighbours: so it followes, ver. 9. Ethiopia and Egipt were her strength, it was infinite, Put and Lubim, (Affrica and Lybia) were thy helpers; ] Yet all this could not secure her.
strongly fortified both by Sea and Land; withal At that time secured, and strengthened by the Confederacies, and Associations of potent Neighbours: so it follows, ver. 9. Ethiopia and Egypt were her strength, it was infinite, Put and Libyans, (Africa and Libya) were thy helpers; ] Yet all this could not secure her.
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Yet was she carried away, she went into captivity, &c. v. 10. I shall not neede to make the Application: It applies it selfe, teaching us not to repose any confidence in any Locall Advantages, or Neighbouring Associations.
Yet was she carried away, she went into captivity, etc. v. 10. I shall not need to make the Application: It Applies it self, teaching us not to repose any confidence in any Local Advantages, or Neighbouring Associations.
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Nor yet in any Personall Protections, which men in such cases are very ready to forge unto themselves, promising to themselves a Personall security in the midst of Common Calamity. This the great men of the world are very ready to doe.
Nor yet in any Personal Protections, which men in such cases Are very ready to forge unto themselves, promising to themselves a Personal security in the midst of Common Calamity. This the great men of the world Are very ready to do.
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But alas upon what ground? If God once give the Sword a charge against them, it is not Greatnesse, it is not Honour, it is not Estate shall buy, or beare off the blow.
But alas upon what ground? If God once give the Sword a charge against them, it is not Greatness, it is not Honour, it is not Estate shall buy, or bear off the blow.
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I remember what the Lord saith to Job concerning Behemoth, the Elephant (as it is thought,) Job 40. 19. Hee is the chiefe of the wayes of God, (the chiefest amongst the Bruit Creatures) yet, Hee that made him can make his Sword approach unto him.
I Remember what the Lord Says to Job Concerning behemoth, the Elephant (as it is Thought,) Job 40. 19. He is the chief of the ways of God, (the chiefest among the Bruit Creatures) yet, He that made him can make his Sword approach unto him.
A tru•h which the Prophet sets forth most fully in that elegant Allegorie, Isa. 34. 6, 7. The Sword of the Lord is filled with blood, it is made fat with the blood of the Lambs,
A tru•h which the Prophet sets forth most Fully in that elegant Allegory, Isaiah 34. 6, 7. The Sword of the Lord is filled with blood, it is made fat with the blood of the Lambs,
though I confesse not so properly, the word being there Masculine, not Feminine, Parim, not Paroth, not Heighfers, but Bullocks ) the Bullocks with the Bulls, as the new Translation hath it, meaning thereby the mighty,
though I confess not so properly, the word being there Masculine, not Faemin, Parim, not Paroth, not Heighfers, but Bullocks) the Bullocks with the Bulls, as the new translation hath it, meaning thereby the mighty,
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The Prophet Amos, Cap. 4. v. 1. insisting in the same allegorie, he threatens the very same judgement against Kine, as the Prophet Esai had done against Bullocks, and Bulls Heare this word ye Kine of Bashan, ] where the word (as Pagnine observes) is Feminine, not Parim, but Paroth, not Bulls or Bullocks, but Kine or Heighfers; meaning thereby (as he interprets it) Pingues & Potentes foeminae, the high fed, pampered Dames of Samaria ', who gave themselves over unto sensuall, and voluptuous courses;
The Prophet Amos, Cap. 4. v. 1. insisting in the same allegory, he threatens the very same judgement against Kine, as the Prophet Isaiah had done against Bullocks, and Bulls Hear this word you Kine of Bashan, ] where the word (as Pagnine observes) is Faemin, not Parim, but Paroth, not Bulls or Bullocks, but Kine or Heighfers; meaning thereby (as he interprets it) Pringles & Potentes foeminae, the high fed, pampered Dams of Samaria ', who gave themselves over unto sensual, and voluptuous courses;
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So impartiall an Officer will the Sword shew it selfe, when it commeth to doe execution, it shall observe the Charge given it against whomsoever, proceeding according to the warrant which it hath received, not sparing any which by divine appointment are destinated to it, bee they what they will.
So impartial an Officer will the Sword show it self, when it comes to do execution, it shall observe the Charge given it against whomsoever, proceeding according to the warrant which it hath received, not sparing any which by divine appointment Are destinated to it, be they what they will.
It is the Sword of the Lord ▪ O then, let us feare and tremble before this Sword; knowing that it is no carnall way or means, w••ther Power or Policie, that shall divert,
It is the Sword of the Lord ▪ Oh then, let us Fear and tremble before this Sword; knowing that it is no carnal Way or means, w••ther Power or Policy, that shall divert,
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Pestilence rather then the Sword, in the one he had to deale only with God, in the other with Man. Let us fall into the hands of the Lord (saith he) for his mercies are great,
Pestilence rather then the Sword, in the one he had to deal only with God, in the other with Man. Let us fallen into the hands of the Lord (Says he) for his Mercies Are great,
In warre (though that be his worke also, yet) he maketh use of Man as his Instrument. Now with God there are mercies, I great mercies, but with man oftimes there are none, Homo homini Lupus, nay Daemon. Man is sometimes to man little better then a Woolfe, a Devill, a mercilesse Enemy.
In war (though that be his work also, yet) he makes use of Man as his Instrument. Now with God there Are Mercies, I great Mercies, but with man Oftimes there Are none, Homo Homini Lupus, nay Daemon. Man is sometime to man little better then a Wolf, a devil, a merciless Enemy.
If that be darke how great is that darkenesse? So, if the very bowels (the proper seat of tendernesse and compassion) be cruell, ô how great is that cruelty? In this regard it must be acknowledged, warre is the more dreadfull judgement, more terrible then either Famine or Pestilence, both which ordinarily are attendants upon the Sword. Man hath an hand in the one, not so in the other.
If that be dark how great is that darkness? So, if the very bowels (the proper seat of tenderness and compassion) be cruel, o how great is that cruelty? In this regard it must be acknowledged, war is the more dreadful judgement, more terrible then either Famine or Pestilence, both which ordinarily Are attendants upon the Sword. Man hath an hand in the one, not so in the other.
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No, should it be so, Gods people must looke but for little mercy, no favour, nothing but the height and quintessence of Cruelty. But here is the Comfort:
No, should it be so, God's people must look but for little mercy, no favour, nothing but the height and quintessence of Cruelty. But Here is the Comfort:
So the Geneva Translation readeth that of the Prophet Ezekiel, Ezek. 21. 11. Where the Prophet speaking of that sharpe Sword, which the Lord would put into the hand of the Babylonians, arming them against his people;
So the Geneva translation readeth that of the Prophet Ezekielem, Ezekiel 21. 11. Where the Prophet speaking of that sharp Sword, which the Lord would put into the hand of the Babylonians, arming them against his people;
though Swords, nay Razours (so the Prophet calls that Assyrian Monarch, Novacula mercenaria, or conductitia, a Razour which God had hired to shave his people with, Isa. 7. 20. In that day shall the LORD shave with a razour that is hired, &c. ] yet cannot they draw the least droppe of blood, or take off the least haire from any,
though Swords, nay Razors (so the Prophet calls that assyrian Monarch, Novacula mercenaria, or conductitia, a Razour which God had hired to shave his people with, Isaiah 7. 20. In that day shall the LORD shave with a razour that is hired, etc. ] yet cannot they draw the least drop of blood, or take off the least hair from any,
It was Balaams speech (I remember) to the servants of Balack, Numb. 22. 18. If Bal•ck would give me his house full of silver and gold (a tempt•ng Bribe) J cannot goe beyond the word of the Lord my God, to doe lesse or more.
It was Balaams speech (I Remember) to the Servants of Balak, Numb. 22. 18. If Bal•ck would give me his house full of silver and gold (a tempt•ng Bribe) J cannot go beyond the word of the Lord my God, to do less or more.
The same God hath in like manner put a Bridle into the mouth of the Sword, so as it cannot goe beyond the word of the Lord, to doe lesse or more then he hath given it in Charge; To doe lesse, it will not be bribed; and to doe more, it will not be hired. The Charge which it hath received from the Lord, it will, it shall, it must observe.
The same God hath in like manner put a Bridle into the Mouth of the Sword, so as it cannot go beyond the word of the Lord, to do less or more then he hath given it in Charge; To do less, it will not be bribed; and to do more, it will not be hired. The Charge which it hath received from the Lord, it will, it shall, it must observe.
For an instance hereof, reade but that 19. Chap. 2 Kings. You shall there see the Assyrian Monarch with 〈 ◊ 〉 puissant Army in the Field, marching against Jerusalem, with a full purpose,
For an instance hereof, read but that 19. Chap. 2 Kings. You shall there see the assyrian Monarch with 〈 ◊ 〉 puissant Army in the Field, marching against Jerusalem, with a full purpose,
at such an houre it shall rise, so many houres it shall be above the Horizon, at such an houre it shall set; hee hath also by a like providence ordered the rising and setting, the comming and going of the Sword, which wandereth upon Earth.
At such an hour it shall rise, so many hours it shall be above the Horizon, At such an hour it shall Set; he hath also by a like providence ordered the rising and setting, the coming and going of the Sword, which wandereth upon Earth.
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If Joab blow the Trumpet and sound a Retreat, the whole Army retires, Every man to his Tent, 2 Sam. 20. 22. If God the great Generall shall say to the Sword, Put up thy selfe into thy scabbard, it shall Rest and bee still.
If Joab blow the Trumpet and found a Retreat, the Whole Army retires, Every man to his Tent, 2 Sam. 20. 22. If God the great General shall say to the Sword, Put up thy self into thy scabbard, it shall Rest and be still.
what Persons it shall 〈 ◊ 〉, what blood it shall draw, Even as a Surgeon in letting of blood, he is ordered by his Physitian, what veyne he shall strike, in what part of •he body,
what Persons it shall 〈 ◊ 〉, what blood it shall draw, Even as a Surgeon in letting of blood, he is ordered by his physician, what vein he shall strike, in what part of •he body,
So the Sword, which God maketh use of, as his Lancet to open a veyne in a Kingdom, in a Towne, &c. it is ordered by him what persons it shall 〈 ◊ 〉, what incision it shall make,
So the Sword, which God makes use of, as his Lancet to open a vein in a Kingdom, in a Town, etc. it is ordered by him what Persons it shall 〈 ◊ 〉, what incision it shall make,
In the battle at Ra• … oth Gilead, a certaine man (a common Souldier) drew a Bow at a venture (saith the Text) which smote the King of Israel, 1 King. 22. 34. That act to him it was casuall, not so to God who directed the Arrow, to the white, to the fa• … rest marke in the Field, conducted that Messenger of death into the sides of Majesty it selfe.
In the battle At Ra• … oath Gilead, a certain man (a Common Soldier) drew a Bow At a venture (Says the Text) which smote the King of Israel, 1 King. 22. 34. That act to him it was casual, not so to God who directed the Arrow, to the white, to the fa• … rest mark in the Field, conducted that Messenger of death into the sides of Majesty it self.
As it is said of Ahaz, and his people, when they heard of the strong confederacies that were made and intended against them, The heart of the King was mooved (saith the Text) and the hearts of his people,
As it is said of Ahaz, and his people, when they herd of the strong confederacies that were made and intended against them, The heart of the King was moved (Says the Text) and the hearts of his people,
Belli alea (saith the Proverbe.) A pitcht Battle is but like a game at Tables, where though something be left to the skill of the Gamester, in the playing and ordering of his Men, yet the successe depends much upon the Lot: Or like a Set at Tennis, a playing at the Hazard. But yet not wholly hazardous. He who disposeth of the Lot when it is cast into the lappe, Prov. 16 ▪ 33. and by his generall providence directeth every Ball that slieth into the Hazard, he also disposeth of all the events,
Belli Alea (Says the Proverb.) A pitched Battle is but like a game At Tables, where though something be left to the skill of the Gamester, in the playing and ordering of his Men, yet the success depends much upon the Lot: Or like a Set At tennis, a playing At the Hazard. But yet not wholly hazardous. He who Disposeth of the Lot when it is cast into the lap, Curae 16 ▪ 33. and by his general providence directeth every Ball that slieth into the Hazard, he also Disposeth of all the events,
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I suppose there is none of us here present, but would be willing to doe something for the quieting and stilling of that Sword, which is now abroad in the Kingdome, at least for the keeping of the dint from our selves.
I suppose there is none of us Here present, but would be willing to do something for the quieting and stilling of that Sword, which is now abroad in the Kingdom, At least for the keeping of the dint from our selves.
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so displeased, as that hee intended to make warre upon them (so much the word signifieth, NONLATINALPHABET, He bare an Hostile minde towards them ) they presently Came with one accord to him, and having made a friend at Court, they desired Peace, Acts 12. 20. There is none of us,
so displeased, as that he intended to make war upon them (so much the word signifies,, He bore an Hostile mind towards them) they presently Come with one accord to him, and having made a friend At Court, they desired Peace, Acts 12. 20. There is none of us,
but must needs take notice of a like displeasure conceived in Heaven against us of this Nation, God himselfe being NONLATINALPHABET, hostily minded against us, making warre upon us. (This he may doe upon, and against his owne people;
but must needs take notice of a like displeasure conceived in Heaven against us of this nation, God himself being, hostilely minded against us, making war upon us. (This he may do upon, and against his own people;
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for the quieting of this Sword, that it may upon honourable and comfortable tearmes bee put into the Sheath againe, by those hands into which at the present GOD hath put it.
for the quieting of this Sword, that it may upon honourable and comfortable terms be put into the Sheath again, by those hands into which At the present GOD hath put it.
This Sword, it is the Sword of the LORD, and therefore unlesse hee command it into the Scabbard, all our Petitions and Supplications to men will bee of little availe.
This Sword, it is the Sword of the LORD, and Therefore unless he command it into the Scabbard, all our Petitions and Supplications to men will be of little avail.
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Man that hath but any drop of mercy and compassion in his bowels, if his enemie fall downe at his feete, cast away his Armes and beg for Quarter, so submitting himselfe wholy to his mercy,
Man that hath but any drop of mercy and compassion in his bowels, if his enemy fallen down At his feet, cast away his Arms and beg for Quarter, so submitting himself wholly to his mercy,
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Surely, with the LORD our GOD there is mercy. It was Davids reason why hee would rather fall into the hands of GOD then of Man, His mercies are great:
Surely, with the LORD our GOD there is mercy. It was Davids reason why he would rather fallen into the hands of GOD then of Man, His Mercies Are great:
All the Mercy that is to be found diffused through the Bowels of all the mercifull Men and Women in the world, is but a drop, not a drop to that Ocean.
All the Mercy that is to be found diffused through the Bowels of all the merciful Men and Women in the world, is but a drop, not a drop to that Ocean.
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In this case, that we may prevaile with God, that his Bowels may be stirred with compassion towards us, O let us fall downe at his foot-stoole Humbling our selves in the Confession of our owne sinnes and the sinnes of the Nation, acknowledging the Righteousnesse of Gods judgements against us.
In this case, that we may prevail with God, that his Bowels may be stirred with compassion towards us, Oh let us fallen down At his footstool Humbling our selves in the Confessi of our own Sins and the Sins of the nation, acknowledging the Righteousness of God's Judgments against us.
What then? Then will I remember my Covenant with Jocob, &c. and I will remember the Land. Wee heere see both the Counsell, and the promise. Take wee the one, and rest upon the other.
What then? Then will I Remember my Covenant with Jacob, etc. and I will Remember the Land. we Here see both the Counsel, and the promise. Take we the one, and rest upon the other.
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and often doth visit upon Posterity.) Withall Accept wee the punishment of our iniquity, acknowledging GOD to be Just and Righteous in what ever hee hath done or shall doe against us.
and often does visit upon Posterity.) Withal Accept we the punishment of our iniquity, acknowledging GOD to be Just and Righteous in what ever he hath done or shall do against us.
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Secondly, Thus Humbling our selves for those sinnes which have beene the provokers of this Wrath, the Causes of this Evill, Indeavour wee (in the second place) to put them away, to wash our hands of them.
Secondly, Thus Humbling our selves for those Sins which have been the provokers of this Wrath, the Causes of this Evil, Endeavour we (in the second place) to put them away, to wash our hands of them.
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Till Sheba•s head be throwne over the walles, Joab will not sound a Retreat. Till the crying •••es of the Land be taken away by a Nationall Reformation, wee cannot expect that the storme of GODS wrath should cease,
Till Sheba•s head be thrown over the walls, Joab will not found a Retreat. Till the crying •••es of the Land be taken away by a National Reformation, we cannot expect that the storm of GOD'S wrath should cease,
onely observing our stations. Publick persons in their places, and private persons in theirs. Every one beginning at home, at his owne heart, owne life.
only observing our stations. Public Persons in their places, and private Persons in theirs. Every one beginning At home, At his own heart, own life.
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I meane not so much the Formality, as the Reality of a Covenant. To avenge an Old Covenant which hath bene broken, to Require a New Covenant which may be kept.
I mean not so much the Formality, as the Reality of a Covenant. To avenge an Old Covenant which hath be broken, to Require a New Covenant which may be kept.
Every of us in our particulars bewaile our frequent breaches of former Covenants, made in Baptisme, renewed in the Supper of the LORD: and this day strike wee a New Covenant with and before the LORD:
Every of us in our particulars bewail our frequent Breaches of former Covenants, made in Baptism, renewed in the Supper of the LORD: and this day strike we a New Covenant with and before the LORD:
Withall indeavouring (as much as in us lyeth) the renewing of a Nationall Covenant, that the whole Kingdome may be bound and engaged to a Closer cleaving to the LORD, and walking with him, in an universall subjection to all his Ordinances,
Withal endeavouring (as much as in us lies) the renewing of a National Covenant, that the Whole Kingdom may be bound and engaged to a Closer cleaving to the LORD, and walking with him, in an universal subjection to all his Ordinances,
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what the Worlds Poore, such as are outwardly Poore? Not so, (alas, they are frequently made a forlorne hope, sacrificed to the fury of the Sword, to dull,
what the World's Poor, such as Are outwardly Poor? Not so, (alas, they Are frequently made a forlorn hope, sacrificed to the fury of the Sword, to dull,
and blunt the edge of it:) But GODS Poore, the Poore in Spirit, such as Humble themselves before the LORD, (as the Geneva glosse explaines it.) Or if it doe touch us,
and blunt the edge of it:) But GOD'S Poor, the Poor in Spirit, such as Humble themselves before the LORD, (as the Geneva gloss explains it.) Or if it do touch us,
It shall be unto us but as our Heavenly Fathers Red Horse, (so it is called in the Revelation, Chap. 6. ver. 4.) sent by him to bring us home to himselfe;
It shall be unto us but as our Heavenly Father's Read Horse, (so it is called in the Revelation, Chap. 6. ver. 4.) sent by him to bring us home to himself;
It is that which the LORD threatens against the Jewes, Jer. 5. 15, 17. Loe I will bring a Nation upon you from farre, &c. And they shall impoverish (or Plunder) thy fenced Cities wherein thou trustedst, with the Sword.
It is that which the LORD threatens against the Jews, Jer. 5. 15, 17. Lo I will bring a nation upon you from Far, etc. And they shall impoverish (or Plunder) thy fenced Cities wherein thou trustedst, with the Sword.
so as seemingly there was little hope of safety left for David; his Enemies by way of insulting, or his Friends by way of advising, they said unto his soule, Flye yee as a Bird to your Mountaine, ver. 1. willing him to betake himselfe,
so as seemingly there was little hope of safety left for David; his Enemies by Way of insulting, or his Friends by Way of advising, they said unto his soul, Fly ye as a Bird to your Mountain, ver. 1. willing him to betake himself,
In this case Carnall reason will be dictating, and suggesting unto us, as they to him, Flye wee as a Bird to our Mountaine, &c. Seeke we out some places of Refuge and Safety for our selves, and ours.
In this case Carnal reason will be dictating, and suggesting unto us, as they to him, Fly we as a Bird to our Mountain, etc. Seek we out Some places of Refuge and Safety for our selves, and ours.
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