A32016:23
Gods free mercy to England presented as a precious and powerful motive to humiliationGods free mercy to England presented as a pretious and powerfull motive to humiliation
Gods free mercy to England presented as a precious and powerful motive to humiliation : in a sermon preached before the honourable House of Commons at their late solemn fast, Feb. 23, 1641 / by Edmund Calamy ...Gods free mercy to England presented as a pretious and powerfull motive to humiliation : in a sermon preached before the honourable House of Commons at their late solemne fast, Feb. 23, 1641 / by Edmvnd Calamy ...
London: printed for Christopher Meredith, 1642
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Rabbins say it was Pbine has the son of Eleazar: God hath sent me hither this day as his Angel upon the same Embassage, I am to remind you of Gods mercies to us: And of our ingratitude against him: O that it might have the same effect: That we may all of us lift up our ⟨p. 3⟩voices and weep, and that the Church may be called a Bochim, a place of weepers!
The Rabbines say it was Pbine has the sonne of Eleazar: God hath sent me hither this day as his Angell upon the same Embassage, I am to reminde you of Gods merci•s to us: And of our ingratitude against him: O that it might have the same effect: That we may all of us lift up our ⟨p. 3⟩voyces and weep, and that the Church may be called a Bochim, a place of weepers!
In the words themselves we have four parts, 1. A mercy supposed: in these words, I will do this: which intimates, That God had promised to do something for the house of Israel. 2. The Author of the Mercy proposed: in these words, I will do this saith, the Lord God. 3. The false reason of this mercy deposed, by way of proclamation in these words, Not for your sakes do I this, be it known unto you O house of Israel. 4. The true use of the mercy imposed: in these words, Be ashamed and confounded for your own ways, O house of Israel.
In the words themselves we have foure parts, 1. A mercy supposed: in these words, I will do this: which intimates, That God had promised to do something for the house of Israel. 2. The Author of the Mercy proposed: in these words, I will do this saith, the Lord God. 3. The false reason of this mercy deposed, by way of proclamation in these words, Not for your sakes do I this, be it knowne unto you O house of Israel. 4. The true use of the mercy imposed: in these words, Be ashamed and confounded for your owne wayes, O house of Israel.