The pillar and pattern of Englands deliverances. Presented in a sermon to the Right Honourable the Lord Mayor and aldermen, with the several companies of the City of London, in their solemn meeting at Pauls on the Lords Day, Novem. 5. 1654. Being also the first Sabbath after his Lordships entrance upon his majoralty. / By Thomas Horton Doctor in Divinity, and professor thereof in Gresham-Colledge London.
THis day on, which wee are now met, and assembled together at this time, (Right Honourable and Beloved in our Lord) it carries the signature of a double Solemnity upon it;
THis day on, which we Are now met, and assembled together At this time, (Right Honourable and beloved in our Lord) it carries the signature of a double Solemnity upon it;
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and famous deliverance of this Land and Nation, of which wee are, from that horrid and dreadfull conspiracy of the Gun-powder-Treason. In either of which respects, it is a time much to be observed,
and famous deliverance of this Land and nation, of which we Are, from that horrid and dreadful Conspiracy of the Gunpowder treason. In either of which respects, it is a time much to be observed,
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and regarded by us throughout our Generations; and in reference whereunto wee may say of it, in the words of the Psalmist, this is the Day which the Lord hath made, Ps. 118.24. wee will be glad and rejoyce in it.
and regarded by us throughout our Generations; and in Referente whereunto we may say of it, in the words of the Psalmist, this is the Day which the Lord hath made, Ps. 118.24. we will be glad and rejoice in it.
than by works of Piety. Indeed, every thanksgiving-Day is in the proper nature of it a Sabbath, and accordingly (if wee rightly understand it) is in that manner to be kept by us,
than by works of Piety. Indeed, every Thanksgiving day is in the proper nature of it a Sabbath, and accordingly (if we rightly understand it) is in that manner to be kept by us,
whether we will or no, from the present frame, and disposition of the year, which therefore I hope wee shall improve to the best advantage of the duty it self;
whither we will or no, from the present frame, and disposition of the year, which Therefore I hope we shall improve to the best advantage of the duty it self;
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It is the day wherein the chief Magistrate of this City appears first in this place, with that badge of Government upon him, who cannot lay a better begining and foundation of such an imployment,
It is the day wherein the chief Magistrate of this city appears First in this place, with that badge of Government upon him, who cannot lay a better beginning and Foundation of such an employment,
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But that which I shall especially frame my discourse unto is the commemoration of the deliverance it self, which I have answerably fitted with a Scripture,
But that which I shall especially frame my discourse unto is the commemoration of the deliverance it self, which I have answerably fitted with a Scripture,
as I conceive most suitable to it, in the prophecy of Balaam upon Israel. The occasion briefly was, this Balak the King of Moab, hearing of the general success which the people of Israell found, in all places whithersoever they came,
as I conceive most suitable to it, in the prophecy of balaam upon Israel. The occasion briefly was, this Balak the King of Moab, hearing of the general success which the people of Israel found, in all places whithersoever they Come,
The deliverance it self, that is layd down by way of solomn declarations in the first branch of the verse, 〈 … 〉 is no inchantment &c. The Celebration of the Deliverance, that is by way of prophetical prediction in the second.
The deliverance it self, that is laid down by Way of Solomon declarations in the First branch of the verse, 〈 … 〉 is no enchantment etc. The Celebration of the Deliverance, that is by Way of prophetical prediction in the second.
According to this time it shall be said of Jacob, &c. wee beginne with the first, viz. the Deliverance or Preservation it self, Surely there is no &c. Now this again may bee looked upon three manner of waies. First, In its proposition. Secondly, In its reduplication. Thirdly, In its Reflexion.
According to this time it shall be said of Jacob, etc. we begin with the First, viz. the Deliverance or Preservation it self, Surely there is no etc. Now this again may be looked upon three manner of ways. First, In its proposition. Secondly, In its reduplication. Thirdly, In its Reflection.
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The Proposition of it that is absolute; no inchantment against Jacob. The Reduplication of it, that is the same Truth in a diversity and variety of expression;
The Proposition of it that is absolute; no enchantment against Jacob. The Reduplication of it, that is the same Truth in a diversity and variety of expression;
no inchantment against Jacob, no divination against Israel. The Reflexion of it, that's this Truth considered as comming out of the mouth of such a person as uttered it, wicked Balaam, a sorcerer, one who was of the Counsel of Balak an enemy to God and his people.
no enchantment against Jacob, no divination against Israel. The Reflection of it, that's this Truth considered as coming out of the Mouth of such a person as uttered it, wicked balaam, a sorcerer, one who was of the Counsel of Balak an enemy to God and his people.
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for some read them thus, There is no Inchantment in Jacob, nor no divination in Israel. Thus the Septuagint, Saint Hierom, and the Vulgar Latine, yea our own last Translation in the Margin, as some others afore it in the Text, making it a part of the praise and commendation of the People of God, that they had no such Arts as those of Sorcery & Witchcraft amongst them.
for Some read them thus, There is no Enchantment in Jacob, nor no divination in Israel. Thus the septuagint, Saint Hieronymus, and the vulgar Latin, yea our own last translation in the Margin, as Some Others afore it in the Text, making it a part of the praise and commendation of the People of God, that they had no such Arts as those of Sorcery & Witchcraft among them.
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Wee may carry it (if wee please) a little further, by taking Inchantments and divinations here by a Synecdoche Speciei, for all sinfull and unlawfull means, as to the compassing of any designe.
we may carry it (if we please) a little further, by taking Enchantments and divinations Here by a Synecdoche Speciei, for all sinful and unlawful means, as to the compassing of any Design.
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Gracious and holy persons, so far forth as they have Grace in them, and where they are not surprized by a Temptation, they do abhor & withdraw themselves from all unjust and unwarrantable Courses for the effecting of any businesse whatsoever.
Gracious and holy Persons, so Far forth as they have Grace in them, and where they Are not surprised by a Temptation, they do abhor & withdraw themselves from all unjust and unwarrantable Courses for the effecting of any business whatsoever.
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And this now Balaam might seem to speak (though as wee shall hear afterward, by a Spirit above his own) in opposition to what was practised by himself, and Balak the King of Moab, in attempt against Israel. They made use of such meanes as these were (as we may see in the story);
And this now balaam might seem to speak (though as we shall hear afterwards, by a Spirit above his own) in opposition to what was practised by himself, and Balak the King of Moab, in attempt against Israel. They made use of such means as these were (as we may see in the story);
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The Servants of God living by faith in his promises, doe content themselves in the use of those means which himself hath appointed, not diverting or steping aside to any thing which is unconscionable,
The Servants of God living by faith in his promises, do content themselves in the use of those means which himself hath appointed, not diverting or steeping aside to any thing which is unconscionable,
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That is, Iniquity and perversnesse of this kind, whereof hee now speaks, and which by their Enemies was used against them, God saw none of this now in his people;
That is, Iniquity and perverseness of this kind, whereof he now speaks, and which by their Enemies was used against them, God saw none of this now in his people;
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so the Arabick, which is the proper sense of the Text. For the better opening and amplifying of this present passage to us, wee may look upon Jacob and Israel according to a threefold notion or acception, in which they may be taken, First, Personal; Secondly, National; and Thirdly, Mysticall, or Representative. According to the First;
so the Arabic, which is the proper sense of the Text. For the better opening and amplifying of this present passage to us, we may look upon Jacob and Israel according to a threefold notion or acception, in which they may be taken, First, Personal; Secondly, National; and Thirdly, Mystical, or Representative. According to the First;
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so it point• out a particular Person, as the Patriarch Jacob was; whose name was called upon the Family, or by whose name the Family was called. Genesis 48.16. According to the Second, so it relates to that particular Nation and State, and Common-wealth of the Jews.
so it point• out a particular Person, as the Patriarch Jacob was; whose name was called upon the Family, or by whose name the Family was called. Genesis 48.16. According to the Second, so it relates to that particular nation and State, and Commonwealth of the jews.
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And that twofold, First, Sometimes in the thing it self, which they labor to effect. Secondly, At least, and always, as to the evill and mischeivousnesse of it.
And that twofold, First, Sometime in the thing it self, which they labour to Effect. Secondly, At least, and always, as to the evil and mischeivousnesse of it.
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Therefore, he who was so fierce at first to perswade Balaam to curse them, is fain at last to call upon him to suspend, and to do nothing with them at all, ver. 25. of this Chapter, And Balak said unto Balaam, neither curse them at all nor bless them at all;
Therefore, he who was so fierce At First to persuade balaam to curse them, is fain At last to call upon him to suspend, and to do nothing with them At all, ver. 25. of this Chapter, And Balak said unto balaam, neither curse them At all nor bless them At all;
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God will make the Enemys of his Church, before he has done with them, weary of plotting mischief against them, by converting that mischief of theirs, which is plotted by them, to his peoples greater good.
God will make the Enemies of his Church, before he has done with them, weary of plotting mischief against them, by converting that mischief of theirs, which is plotted by them, to his peoples greater good.
God does not onely convert these Conspiracies to the greater advantage of the Church, but moreover to the confusion of the Enemy; so that now there is no inchantment against Jacob, but rather against Balak, nor any Divination against Israel, but rather against Balaam himself;
God does not only convert these Conspiracies to the greater advantage of the Church, but moreover to the confusion of the Enemy; so that now there is no enchantment against Jacob, but rather against Balak, nor any Divination against Israel, but rather against balaam himself;
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That no indeavors against the Church shall be successful, no weapon that is formed against them shall prosper, and every tongue that rises in judgement against them shall be condemned, &c. Isa. 54.17. Would we know whence this comes about;
That no endeavours against the Church shall be successful, no weapon that is formed against them shall prosper, and every tongue that rises in judgement against them shall be condemned, etc. Isaiah 54.17. Would we know whence this comes about;
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It is much in his heart, and therefore it is much in his preservation: He loves it, and therefore defends it, and keeps it from wrong, according to that famous place, Isa. 27.3. speaking concerning the Church, Sing ye unto her a Vineyard of red wine.
It is much in his heart, and Therefore it is much in his preservation: He loves it, and Therefore defends it, and keeps it from wrong, according to that famous place, Isaiah 27.3. speaking Concerning the Church, Sing you unto her a Vineyard of read wine.
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and which his own hands have set, than the Lord is of his Church and People, which his own hands have made and fashioned, which are his workmanship, created in Christ Jesus unto good works, Ephes. 2.10. These are precious, and tender in his eyes;
and which his own hands have Set, than the Lord is of his Church and People, which his own hands have made and fashioned, which Are his workmanship, created in christ jesus unto good works, Ephesians 2.10. These Are precious, and tender in his eyes;
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His bowels here yern in him, as Queen Hesters sometime did in her, upon the like occasion, How can I indure to see the evill that shall come unto my people? or how can I indure to see the destruction of my kindred? Hest. 8.6.
His bowels Here yern in him, as Queen Hesters sometime did in her, upon the like occasion, How can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? Hest. 8.6.
so far forth as it is fitting for us; The Lord will preserve me from every evil work, saies Paul, 2 Tim. 4.18. whether we take it actively or passively, from doing evill, or suffering it, from both he will preserve me, from his special ingagement to me.
so Far forth as it is fitting for us; The Lord will preserve me from every evil work, Says Paul, 2 Tim. 4.18. whither we take it actively or passively, from doing evil, or suffering it, from both he will preserve me, from his special engagement to me.
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The conspiracies which are laid at any time against the Church of God, are not so much against the Persons as the Cause; not so much against these or those men, as against the Truth, which is professed by them,
The conspiracies which Are laid At any time against the Church of God, Are not so much against the Persons as the Cause; not so much against these or those men, as against the Truth, which is professed by them,
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So blessed and happy a thing is it to be found in good ways, and to be maintaining of good causes, that whiles we stir for the promoting of them, we defend our selves, because we make God a party with us,
So blessed and happy a thing is it to be found in good ways, and to be maintaining of good Causes, that while we stir for the promoting of them, we defend our selves, Because we make God a party with us,
so that he cannot forsake us, but he must deny himself. Therefore there is no Inchantment against Jacob, because there is no Device against God. There is no wisdom,
so that he cannot forsake us, but he must deny himself. Therefore there is no Enchantment against Jacob, Because there is no Device against God. There is no Wisdom,
How shall I curse, whom God hath not curst? or how shall I defie, whom the Lord hath not desied? says Balaam himself to this purpose, vers. 8. of this Chapter.
How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not desied? Says balaam himself to this purpose, vers. 8. of this Chapter.
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Happy is the people that is in such a case; yea, blessed is the people, whose God is the Lord, says the Psalmist, Psal. 144.13. And again, Psal. 33.12. Blessed is the NATION whose God is the Lord, and the people whom he hath chosen for his own Inheritance;
Happy is the people that is in such a case; yea, blessed is the people, whose God is the Lord, Says the Psalmist, Psalm 144.13. And again, Psalm 33.12. Blessed is the NATION whose God is the Lord, and the people whom he hath chosen for his own Inheritance;
and the assaults of evill men, from evill hands, from evill tongues, and from evill devices, Psal. 31.19, 20. Thus much of the words also personally; And so much likewise of them in the simple and absolute proposition.
and the assaults of evil men, from evil hands, from evil tongues, and from evil devices, Psalm 31.19, 20. Thus much of the words also personally; And so much likewise of them in the simple and absolute proposition.
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The second is in the Reduplication. Not onely no inchantment against Jacob, but besides, No divination against Israel; the same Truth repeated in a diversity and variety of expression;
The second is in the Reduplication. Not only no enchantment against Jacob, but beside, No divination against Israel; the same Truth repeated in a diversity and variety of expression;
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and that for this reason especially, to shew the certainty of the thing it self, as in Pharaohs dream, which was doubled, because the thing was established; Even so it was here;
and that for this reason especially, to show the certainty of the thing it self, as in Pharaohs dream, which was doubled, Because the thing was established; Even so it was Here;
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That they are secured and protected by God himself, from the Assaults and Attempts of Enemies plotting against them, who though they may use their endeavors, yet shall not prevail;
That they Are secured and protected by God himself, from the Assaults and Attempts of Enemies plotting against them, who though they may use their endeavors, yet shall not prevail;
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They may prevail over the Preacher, but they shall not prevail over the Truth; over the Person, but not over the Cause; over the life, but not over the heart, and spirit, this they shall not do.
They may prevail over the Preacher, but they shall not prevail over the Truth; over the Person, but not over the Cause; over the life, but not over the heart, and Spirit, this they shall not do.
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but the Lord shall laugh at him, for he seeth that his day is a coming, He that fitteth in the Heavens shall laugh, the Lord shall have them in derision.
but the Lord shall laugh At him, for he sees that his day is a coming, He that fits in the Heavens shall laugh, the Lord shall have them in derision.
And whiles He laughs in scorn, they have no cause to laugh in triumph. His laughter it may justly provoke their tears, as being a fore-runner of ruin unto them;
And while He laughs in scorn, they have no cause to laugh in triumph. His laughter it may justly provoke their tears, as being a forerunner of ruin unto them;
as she did against Ashur, Isa. 37.22. The Virgin the Daughter of Syon hath despised thee, and laughed thee to scorn, the Daughter of Jerusalem hath shaken her head at thee.
as she did against Ashur, Isaiah 37.22. The Virgae the Daughter of Syon hath despised thee, and laughed thee to scorn, the Daughter of Jerusalem hath shaken her head At thee.
who would not now be in the number of Gods servants, and in love with the state of Gods people, who have so great a privilege as this belonging unto them!
who would not now be in the number of God's Servants, and in love with the state of God's people, who have so great a privilege as this belonging unto them!
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The Third and last is in the Reflexion, as comming from Balaam. Speeches they have regard given unto them, much according to the quality of the persons from whom they proceed.
The Third and last is in the Reflection, as coming from balaam. Speeches they have regard given unto them, much according to the quality of the Persons from whom they proceed.
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or at the best, but out of Divine suggestion and impulse, and the like, here Balaam is no better than his Ass, which upon occasion speaks as well as himself;
or At the best, but out of Divine suggestion and impulse, and the like, Here balaam is no better than his Ass, which upon occasion speaks as well as himself;
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Then are Sermons, and Treatises, and good Speeches, that which they should bee, when they carry upon them an impression of the Spirit of those they come from,
Then Are Sermons, and Treatises, and good Speeches, that which they should be, when they carry upon them an impression of the Spirit of those they come from,
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Otherwise they may profit others, but will little benefit those themselves whose they are, except it be so much the more to aggravate and increase their Condemnation,
Otherwise they may profit Others, but will little benefit those themselves whose they Are, except it be so much the more to aggravate and increase their Condemnation,
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even wicked Balaam. This is one of his Apophthegms, Surely there is no inchantment against Jacob, &c. Where (before we proceed to the Second part of the Text) we may look upon Jacob and Israel in one Notion and Acception more than as yet we have done, and that is by considering it in its Moral. And here two things more;
even wicked balaam. This is one of his Apophthegms, Surely there is no enchantment against Jacob, etc. Where (before we proceed to the Second part of the Text) we may look upon Jacob and Israel in one Notion and Acception more than as yet we have done, and that is by considering it in its Moral. And Here two things more;
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Secondly, as an expression of importunity; Israel, a Prince with God; which gives us a double qualification in Gods people, intitling them to this protection.
Secondly, as an expression of importunity; Israel, a Prince with God; which gives us a double qualification in God's people, entitling them to this protection.
No inchantment against Jacob. When men are free from Plottings themselves, they are likeliest to be free from the mischief of the Plottings of other men. God takes a special delight in a simple-hearted Christian, that hath no reaches, nor fetches in him an Israelite indeed in whom is no guile, and partaking of the simplicity which is in Christ.
No enchantment against Jacob. When men Are free from Plottings themselves, they Are likeliest to be free from the mischief of the Plottings of other men. God Takes a special delight in a simplehearted Christian, that hath no reaches, nor Fetches in him an Israelite indeed in whom is no guile, and partaking of the simplicity which is in christ.
Secondly, Those which are much in acquaintance and communion with him, which are Israelites, Princes with God, to wrastle and contend with him in prayer.
Secondly, Those which Are much in acquaintance and communion with him, which Are Israelites, Princes with God, to wrestle and contend with him in prayer.
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This it does signifie to us, what account shall be made of Gods Mercies and Deliverances of his Church in future Ages, that they shall then be spoken of in the world,
This it does signify to us, what account shall be made of God's mercies and Deliverances of his Church in future Ages, that they shall then be spoken of in the world,
First, by way of Acknowledgement, and Secondly, by way of Astonishment; by way of simple acknowledgement, It shall be said, and by way of greater Astonishment, what hath God wrought!
First, by Way of Acknowledgement, and Secondly, by Way of Astonishment; by Way of simple acknowledgement, It shall be said, and by Way of greater Astonishment, what hath God wrought!
or if now, yet and then too, according to that of the Prophet, Micah 6.5. O my people, remember now what Balak the King of Moab consulted, and what Balaam the Son of Beor answered him from Shittim unto Gilgal, that yee may know the righteousness of the Lord.
or if now, yet and then too, according to that of the Prophet, micah 6.5. Oh my people, Remember now what Balak the King of Moab consulted, and what balaam the Son of Beor answered him from Shittim unto Gilgal, that ye may know the righteousness of the Lord.
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therefore it shall be said, That his Name may be known through the earth, and that all the ends of the earth may see the salvation of our God, Psal. 98.3.
Therefore it shall be said, That his Name may be known through the earth, and that all the ends of the earth may see the salvation of our God, Psalm 98.3.
From their Attempt first, When ever it shall be mentioned, what they have endeavored against Gods people, it will lie as a reproach upon them, that it should ever enter into their hearts to devise and contrive such a wickedness as that was.
From their Attempt First, When ever it shall be mentioned, what they have endeavoured against God's people, it will lie as a reproach upon them, that it should ever enter into their hearts to devise and contrive such a wickedness as that was.
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what a Disgrace will this be to them for ever, and standing upon record? as ye know it was with Pharaoh and the Egyptians; and it is said of them to this day, Exod. 15.9, 10. The Enemy said, I will pursue, I will over take, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them.
what a Disgrace will this be to them for ever, and standing upon record? as you know it was with Pharaoh and the egyptians; and it is said of them to this day, Exod 15.9, 10. The Enemy said, I will pursue, I will over take, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them.
and activity for his people, as to discourse of it amongst themselves. Thus Psal. 126.2. Then they said among the HEATHEN, The Lord hath done great things for them. And Psal. 46.10. Be still, and know that I am God;
and activity for his people, as to discourse of it among themselves. Thus Psalm 126.2. Then they said among the HEATHEN, The Lord hath done great things for them. And Psalm 46.10. Be still, and know that I am God;
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I will be exalted among the Heathen, I will be exalted in the Earth. And again, Isa. 61.9. Their seed shall be known among the Gentiles, and their off-spring among the people.
I will be exalted among the Heathen, I will be exalted in the Earth. And again, Isaiah 61.9. Their seed shall be known among the Gentiles, and their offspring among the people.
Because it shall be said of Jacob and Israel, for the occasion; therefore, it shall be said by Jacob and Israel, for the celebration: Therefore, in the place before cited does the Church, as it were, take it at the rebound, and eccho's to it.
Because it shall be said of Jacob and Israel, for the occasion; Therefore, it shall be said by Jacob and Israel, for the celebration: Therefore, in the place before cited does the Church, as it were, take it At the rebound, and echo's to it.
And yet (when we think of it) how dry and barren are we for the most part in this particular? How seldom do we practice this Duty, which wee now speak of? how do the Mercies of God rather die and go out with us? were it not for some singular kind of men who have taken pains in such businesses as these are to divulge them,
And yet (when we think of it) how dry and barren Are we for the most part in this particular? How seldom do we practice this Duty, which we now speak of? how do the mercies of God rather die and go out with us? were it not for Some singular kind of men who have taken pains in such businesses as these Are to divulge them,
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and transmit them by Writing; or were it not for such solemn Times as these are, which are set apart on purpose for their Commemoration, they would be as things which were never done or thought of in the world.
and transmit them by Writing; or were it not for such solemn Times as these Are, which Are Set apart on purpose for their Commemoration, they would be as things which were never done or Thought of in the world.
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What? hath God done? and shall not we speak? Hath he wrought? and shall not we declare? Hath he accomplished? and shall it not be said? How ill does this silence become us, especially considering how our selves are so much interested in it as we are, in a very great degree?
What? hath God done? and shall not we speak? Hath he wrought? and shall not we declare? Hath he accomplished? and shall it not be said? How ill does this silence become us, especially considering how our selves Are so much interested in it as we Are, in a very great degree?
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But again, As we should be speaking of the Mercies of God to our Progenitors, so we should likewise be speaking of our own Mercies and Deliverances to our children, and convey them down to posterity, that still it may be said. Tell it your childrens children,
But again, As we should be speaking of the mercies of God to our Progenitors, so we should likewise be speaking of our own mercies and Deliverances to our children, and convey them down to posterity, that still it may be said. Tell it your Children's children,
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but shewing to the Generations to come, the praises of the Lord, his strength, and his wonderful works that he hath done, Psal. 78.4. Parents should to this purpose instruct their Children, and Masters of Families, those which belong unto them.
but showing to the Generations to come, the praises of the Lord, his strength, and his wondered works that he hath done, Psalm 78.4. Parents should to this purpose instruct their Children, and Masters of Families, those which belong unto them.
As they should instruct them in other things, in the Grounds and Principles of Religion, and the mysteries of Christianity, and the way to eternal Salvation;
As they should instruct them in other things, in the Grounds and Principles of Religion, and the Mysteres of Christianity, and the Way to Eternal Salvation;
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when your children-shall say unto you, What mean you by this service? that ye shall say, It is the sacrifice of the Lords Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And so of the stones in Jordan, Josh. 4.21. When your children shall ask their Fathers in time to come, saying, What mean these stones? Then shall you let your children know, saying;
when your children-shall say unto you, What mean you by this service? that you shall say, It is the sacrifice of the lords Passover, who passed over the houses of the children of Israel in Egypt, when he smote the egyptians, and Delivered our houses. And so of the stones in Jordan, Josh. 4.21. When your children shall ask their Father's in time to come, saying, What mean these stones? Then shall you let your children know, saying;
Israel came over this Jordan on dry land, for the Lord your God dried up the waters of Jordan before you. Thus I say are Parents to teach and inform their children in such like passages, that it may be said what God hath wrought.
Israel Come over this Jordan on dry land, for the Lord your God dried up the waters of Jordan before you. Thus I say Are Parents to teach and inform their children in such like passages, that it may be said what God hath wrought.
And thus much for the word of acknowledgement, or Commemoration. The next is the word of Astonishment, or Admiration, by carrying it a little higher, and with some further elevation;
And thus much for the word of acknowledgement, or Commemoration. The next is the word of Astonishment, or Admiration, by carrying it a little higher, and with Some further elevation;
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how excellent is thy Name, &c. And when he speaks but of his own framing, I am fearfully and wonderfully made. And marvelous are thy works, and that my Soul knoweth right well, Psal. 139.14. Take him further in his Works of Redemption, and the new Creature, And what hath God wrought there? in changing our Natures, in stamping his own Image upon us, in conforming us to himself, in translating us from darkness to light, from death to life, from the power of Satan, to God:
how excellent is thy Name, etc. And when he speaks but of his own framing, I am fearfully and wonderfully made. And marvelous Are thy works, and that my Soul Knoweth right well, Psalm 139.14. Take him further in his Works of Redemption, and the new Creature, And what hath God wrought there? in changing our Nature's, in stamping his own Image upon us, in conforming us to himself, in translating us from darkness to Light, from death to life, from the power of Satan, to God:
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But yet none of these are meant here in this Text. We are in this place to understand it concerning the works of his Providence, in the deliverance of his Church;
But yet none of these Are meant Here in this Text. We Are in this place to understand it Concerning the works of his Providence, in the deliverance of his Church;
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God is here oftentimes very admirable, and full of wonder, and we may very well say of them indeed, What hath God wrought? The Scripture is full of expressions to this purpose;
God is Here oftentimes very admirable, and full of wonder, and we may very well say of them indeed, What hath God wrought? The Scripture is full of expressions to this purpose;
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The passages of Gods Providence here are wonderful, in sundry respects. First, In regard of the Unlikelihood and improbability of the things themselves.
The passages of God's Providence Here Are wondered, in sundry respects. First, In regard of the Unlikelihood and improbability of the things themselves.
The accomplishment of things improbable and unlikely they cause astonishment. Why, thus are the dealings of God with his Church many times, in this respect.
The accomplishment of things improbable and unlikely they cause astonishment. Why, thus Are the dealings of God with his Church many times, in this respect.
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And so the Arabick translation (though not in our last Printed Copy) yet according to the Erpenian Edition, seems to carry it in the very Text. God hath wrought a DESPERATE thing. As Paul speaking of himself and his Companions in their great danger in Asia, says, They were prest out of measure, above strength, insomuch, that they despaired even of life,
And so the Arabic Translation (though not in our last Printed Copy) yet according to the Erpenian Edition, seems to carry it in the very Text. God hath wrought a DESPERATE thing. As Paul speaking of himself and his Sodales in their great danger in Asia, Says, They were pressed out of measure, above strength, insomuch, that they despaired even of life,
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It was so in the Israelites redemption from the Babylonish Captivity, Psal. 126.1. When the Lord turned again the Captivity of Sion, we were like to them that dream:
It was so in the Israelites redemption from the Babylonish Captivity, Psalm 126.1. When the Lord turned again the Captivity of Sion, we were like to them that dream:
All this comes to this purpose, That we for our parts be so much the more affected with his dealings with us, we should not look upon them as ordinary matters,
All this comes to this purpose, That we for our parts be so much the more affected with his dealings with us, we should not look upon them as ordinary matters,
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As the things themselves are admirable, so accordingly should they be admired by us, and we should bless and praise him for them upon his consideration,
As the things themselves Are admirable, so accordingly should they be admired by us, and we should bless and praise him for them upon his consideration,
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as they themselves shall be ready to Wonder at then when they are done. And so much of the first Branch observable in this second General, viz. The Prediction,
as they themselves shall be ready to Wonder At then when they Are done. And so much of the First Branch observable in this second General, viz. The Prediction,
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The second is the Qualification, or particular Regulation of it, according to this time. Now this again it may be understood two manner of ways, either as the Occasion, or as the Pattern. According to this time, that is, derivatively from it;
The second is the Qualification, or particular Regulation of it, according to this time. Now this again it may be understood two manner of ways, either as the Occasion, or as the Pattern. According to this time, that is, derivatively from it;
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when future Ages shall reflect upon the Mercy which God hath vouchsafed to his people, in their deliverance from this Conspiracy, they shall exceedingly bless him for it,
when future Ages shall reflect upon the Mercy which God hath vouchsafed to his people, in their deliverance from this conspiracy, they shall exceedingly bless him for it,
As it was matter of Astonishment, so it was likewise matter of Acknowledgement; as of Admiration, so also of Thankfulness. And according to this time, that is,
As it was matter of Astonishment, so it was likewise matter of Acknowledgement; as of Admiration, so also of Thankfulness. And according to this time, that is,
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These words, It shall be said, do not only denote the acknowledgement and celebration, in regard of the Persons, but also the ground of it, in regard of the thing, there shall be matter for this saying afforded to following times, agreeable to what there is now. There are two Conclusions which do hence natually arise from these words;
These words, It shall be said, do not only denote the acknowledgement and celebration, in regard of the Persons, but also the ground of it, in regard of the thing, there shall be matter for this saying afforded to following times, agreeable to what there is now. There Are two Conclusions which do hence natually arise from these words;
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First, the Unchangeableness which is in God himself considered in his own Nature; I the Lord change not, therefore yee Sons of Jacob are not consumed, Mal. 3.6.
First, the Unchangeableness which is in God himself considered in his own Nature; I the Lord change not, Therefore ye Sons of Jacob Are not consumed, Malachi 3.6.
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God is the same in himself, therefore the same also in his dealings, and passages of Providence towards his Church. He does the same, because he is the same;
God is the same in himself, Therefore the same also in his dealings, and passages of Providence towards his Church. He does the same, Because he is the same;
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If the enemies of the Church were lesse wicked and malicious than ever they had been, the Preserver of the Church needed not to be so vigilent and watchful over it;
If the enemies of the Church were less wicked and malicious than ever they had been, the Preserver of the Church needed not to be so vigilent and watchful over it;
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but now there is the same naughtiness and cruelty in wicked men, and therefore the same activity in God. Balaam was not only confined to the times of Israel, he lives even still, now, and to this day we have those which are true and perfect resemblances of him,
but now there is the same naughtiness and cruelty in wicked men, and Therefore the same activity in God. balaam was not only confined to the times of Israel, he lives even still, now, and to this day we have those which Are true and perfect resemblances of him,
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Which have forsaken the right way, and are gone astray, following the way of Balaam the Son of Basor, who loved the wages of unrighteousness, &c. Satan, he is as busie himself,
Which have forsaken the right Way, and Are gone astray, following the Way of balaam the Son of Basor, who loved the wages of unrighteousness, etc. Satan, he is as busy himself,
That enmity which was fore-told should be put between the seed of the Serpent, and the seed of the Woman, it holds out to this present day, from the beginning of the World, without any diminution at all.
That enmity which was foretold should be put between the seed of the Serpent, and the seed of the Woman, it holds out to this present day, from the beginning of the World, without any diminution At all.
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and confidently go to him in the behalf of his Church now, as ever could Moses, or Elias himself heretofore, and may be as sure to speed and to prevail in these his Addresles, as ever they might;
and confidently go to him in the behalf of his Church now, as ever could Moses, or Elias himself heretofore, and may be as sure to speed and to prevail in these his Addresles, as ever they might;
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As there is no decay in the World (which some have taken pains to prove) so neither in the Church; Which therefore may expect the same dealings from God himself, in the same circumstances, that ever he hath shown.
As there is no decay in the World (which Some have taken pains to prove) so neither in the Church; Which Therefore may expect the same dealings from God himself, in the same Circumstances, that ever he hath shown.
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This Mercy of God to Israel, in delivering them from the Cursing of Balaam, upon the importunity of Balak, it should be a copy which God would set to himself in his following Deliverings of them.
This Mercy of God to Israel, in delivering them from the Cursing of balaam, upon the importunity of Balak, it should be a copy which God would Set to himself in his following Deliverings of them.
He would deal with them all along much alike as he had done in this. All Gods carriages to his people, they are the Dispensations of much loving kindness,
He would deal with them all along much alike as he had done in this. All God's carriages to his people, they Are the Dispensations of much loving kindness,
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And therefore when God would perswade his people of his favour and good will towards them, he calls them to the remembrance of this in the place before alledged;
And Therefore when God would persuade his people of his favour and good will towards them, he calls them to the remembrance of this in the place before alleged;
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O my people, remember now what Balak the King of Moab consulted, &c. Mich. 6.5. why remember that? because it was a more eminent Deliverance, and a pledge of many more answerable to it.
Oh my people, Remember now what Balak the King of Moab consulted, etc. Mich. 6.5. why Remember that? Because it was a more eminent Deliverance, and a pledge of many more answerable to it.
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when he gives them his Law upon Mount Sinai, as that which might stick closer by them, I am the Lord thy God that brought thee up out of the Land of Aegypt, Exod. 20.2. so afterwards when they were delivered out of Captivity, and restored to their own Land again;
when he gives them his Law upon Mount Sinai, as that which might stick closer by them, I am the Lord thy God that brought thee up out of the Land of Egypt, Exod 20.2. so afterwards when they were Delivered out of Captivity, and restored to their own Land again;
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As we may see in Jer. 23.7, 8. Therefore behold the days come (saith the Lord) that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Aegypt.
As we may see in Jer. 23.7, 8. Therefore behold the days come (Says the Lord) that they shall no more say, The Lord lives, which brought up the Children of Israel out of the Land of Egypt.
According to this time it shall be said of us, and by us, What hath God wrought! It is a great fault and infirmity in us that we do no more make use of Experiences in this kinde,
According to this time it shall be said of us, and by us, What hath God wrought! It is a great fault and infirmity in us that we do no more make use of Experiences in this kind,
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It was that which God laid to the charge of the people of Israel, that they forgat his Works, and the Wonders which he had shewen amongst them, forgat them? How so? What is the meaning of that? Not that they were absolutely out of their memories, that they could not well be,
It was that which God laid to the charge of the people of Israel, that they forgot his Works, and the Wonders which he had shown among them, forgot them? How so? What is the meaning of that? Not that they were absolutely out of their memories, that they could not well be,
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they forgat them so as to be thankful, and they forgat them so as to be fruitful, and they forgat them so as to be faithful; They were to them in regard of any Benefit or Spiritual good which they got by them,
they forgot them so as to be thankful, and they forgot them so as to be fruitful, and they forgot them so as to be faithful; They were to them in regard of any Benefit or Spiritual good which they god by them,
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We cannot say there hath been none in regard of Attempt, no more than Jacob or Israel could say in regard of then selves, for that there hath been sufficiently and apparently enough.
We cannot say there hath been none in regard of Attempt, no more than Jacob or Israel could say in regard of then selves, for that there hath been sufficiently and apparently enough.
Nation was by the Devisers of it devoted to destruction, what was it else but an Inchantment against our Jacob and Israel? Inchantment we know whence it is fetcht, it is a word which smels of the Vault, which savours of Hell, and takes in the Devil himself for the efficacy of it.
nation was by the Devisers of it devoted to destruction, what was it Else but an Enchantment against our Jacob and Israel? Enchantment we know whence it is fetched, it is a word which smells of the Vault, which savours of Hell, and Takes in the devil himself for the efficacy of it.
but transcendent to that of Balaks and Balaams by farre, in several Circumstances. First, if we consider the quality and condition of the Persons on either side;
but transcendent to that of Balaks and Balaams by Far, in several circumstances. First, if we Consider the quality and condition of the Persons on either side;
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because there should be so much meekness as to overcome those injuries which are offered) yet where the Provocation is the less, the Iniquity is the greater.
Because there should be so much meekness as to overcome those injuries which Are offered) yet where the Provocation is the less, the Iniquity is the greater.
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And this was the case again here, above that of Moab to Israel; for there there was some cause of jealousie, and probable danger from them, Numb. 22.4.
And this was the case again Here, above that of Moab to Israel; for there there was Some cause of jealousy, and probable danger from them, Numb. 22.4.
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There was no such matter in this; they were Persons which were tolerated, connived at, favoured, had received many courtesies from the State in which they were,
There was no such matter in this; they were Persons which were tolerated, connived At, favoured, had received many courtesies from the State in which they were,
This makes it more Prodigious still, and this Inchantment more Devilish by farre than that in the Text. Then thirdly (which is the main of all) consider the matter of it likewise,
This makes it more Prodigious still, and this Enchantment more Devilish by Far than that in the Text. Then Thirdly (which is the main of all) Consider the matter of it likewise,
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But here in this present design there was not only saying, but doing; not only wishing, but working; not only cursing, but acting; There was digging, and undermining,
But Here in this present Design there was not only saying, but doing; not only wishing, but working; not only cursing, but acting; There was digging, and undermining,
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it was absolutely and directly to destroy without Mercy, or Pity, or Compassion, or Commiseration, on a sudden, in a moment, all at once, without any warning, King and Peers,
it was absolutely and directly to destroy without Mercy, or Pity, or Compassion, or Commiseration, on a sudden, in a moment, all At once, without any warning, King and Peers,
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and Judges, and Knights, and Citizens, and Burgesses, and a great many more besides, Spectators and Auditors with them, the very prime and flower of the Land. A thing almost incredible that it should come into mens Heads to think of it, into their Hearts to close with it, into their Hands to undertake it!
and Judges, and Knights, and Citizens, and Burgesses, and a great many more beside, Spectators and Auditors with them, the very prime and flower of the Land. A thing almost incredible that it should come into men's Heads to think of it, into their Hearts to close with it, into their Hands to undertake it!
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if that they might have had their wills 〈 ◊ 〉 so that there is no question to be made of that, but there was Inchantment enough against our Israel, as to matter of Attempt; that must be needs acknowledged.
if that they might have had their wills 〈 ◊ 〉 so that there is no question to be made of that, but there was Enchantment enough against our Israel, as to matter of Attempt; that must be needs acknowledged.
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For the making of this Mercy compleat, as it was here in the case of Israel, we are from hence not only never the worse, but much the better; it hath tended to our greater Advantage,
For the making of this Mercy complete, as it was Here in the case of Israel, we Are from hence not only never the Worse, but much the better; it hath tended to our greater Advantage,
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According to this time it shall be said of Jacob, and of Israel, what hath God wrought! It shall be said by way of Astonishment, and by way of Acknowledgement both;
According to this time it shall be said of Jacob, and of Israel, what hath God wrought! It shall be said by Way of Astonishment, and by Way of Acknowledgement both;
I say it is matter of Astonishment; we may here hold up our hands and cry, VVhat hath God wrought! As we may wonder at the Conspiracy, so we may as well wonder at the Deliverance, especially in the Circumstances of it,
I say it is matter of Astonishment; we may Here hold up our hands and cry, What hath God wrought! As we may wonder At the conspiracy, so we may as well wonder At the Deliverance, especially in the circumstances of it,
and hinder our speech, as matters of Wonder sometimes do so amaze as that they put to silence; No, it shall be spoken of for all that, It shall be said of Jacob;
and hinder our speech, as matters of Wonder sometime do so amaze as that they put to silence; No, it shall be spoken of for all that, It shall be said of Jacob;
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Said? when should it be so? It may be just at that time when the thing was newly done; when Balaams mouth was wreathed to the blessing of Israel, when Israel was delivered from Balak, it should be said then; nay not only so,
Said? when should it be so? It may be just At that time when the thing was newly done; when Balaams Mouth was wreathed to the blessing of Israel, when Israel was Delivered from Balak, it should be said then; nay not only so,
And so likewise shall this be of ours, it was wrought nine and forty years ago, but it shall be spoken of now, yea and nine hundred and forty years hence,
And so likewise shall this be of ours, it was wrought nine and forty Years ago, but it shall be spoken of now, yea and nine hundred and forty Years hence,
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so terrified and disturbed, and wasted with the late Civil Warres, whiles we our selves have in the mean time sate in peace and quiet, in a manner all the while, under our own Vines, and our own Fig-trees;
so terrified and disturbed, and wasted with the late Civil Wars, while we our selves have in the mean time sat in peace and quiet, in a manner all the while, under our own Vines, and our own Figtrees;
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Now as one Question commonly begets another, so likewise here, This of what hath God wrought? infers this, of what have we wrought? what have we done for our particulars in answer to all this Goodness and Mercy of God towards us? It is a question which will one day be asked us by one who will have Authority to do it;
Now as one Question commonly begets Another, so likewise Here, This of what hath God wrought? infers this, of what have we wrought? what have we done for our particulars in answer to all this goodness and Mercy of God towards us? It is a question which will one day be asked us by one who will have authority to do it;
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let us afore hand ask it our selves, that so we may be able to answer it more comfortably then, That as God hath wrought for us, so we have wrought for him; and as he hath preserved us, our Lives and Friends,
let us afore hand ask it our selves, that so we may be able to answer it more comfortably then, That as God hath wrought for us, so we have wrought for him; and as he hath preserved us, our Lives and Friends,
Beloved, we can be no further sure of preservation than we are careful of Innocency, when we shall once depart from this, we strike at the very root and foundation of all the comforts which we ever yet injoy'd, or do injoy;
beloved, we can be no further sure of preservation than we Are careful of Innocency, when we shall once depart from this, we strike At the very root and Foundation of all the comforts which we ever yet enjoyed, or do enjoy;
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we forfeit our claime and title to all Gods Blessings of us, which we can expect upon no other terms than this of our Good behaviour, and faithful discharge of our Duties in the opportunities we are intrusted withall.
we forfeit our claim and title to all God's Blessings of us, which we can expect upon no other terms than this of our Good behaviour, and faithful discharge of our Duties in the opportunities we Are Entrusted withal.
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It will be our wisdom therefore to get an interest in God, and his favour in Christ, which is better than life it self, that so whatever befalls the VVorld, it may be sure to be well with us for our particular;
It will be our Wisdom Therefore to get an Interest in God, and his favour in christ, which is better than life it self, that so whatever befalls the World, it may be sure to be well with us for our particular;
which that we might in some manner guesse at, and conceive with our selves, God hath been pleased of late to give us some experiments of the force of such mixtures, both in a Town in our Neighbour-Country, as also but a few years since by a sad event here in this City; that so this Deliverance from Gunpowder might the better take with us.
which that we might in Some manner guess At, and conceive with our selves, God hath been pleased of late to give us Some experiments of the force of such mixtures, both in a Town in our Neighbour-Country, as also but a few Years since by a sad event Here in this city; that so this Deliverance from Gunpowder might the better take with us.
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To conclude all, Let our Experience of Gods Power and Goodness both, in this remarkable passage of his Providence so much the more ingage us to him, in dependance and new obedience.
To conclude all, Let our Experience of God's Power and goodness both, in this remarkable passage of his Providence so much the more engage us to him, in dependence and new Obedience.
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