Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	oath_n	strife_n	swear_v	3,032	5	9.0688	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04160	Iudah must into captivitie Six sermons on Ierem. 7.16. Lately preached in the Cathedrall Church of Christ in Canterburie, and elsevvhere, By Thomas Iackson Doctor in Divinitie, and one of the prebends of the said church.	Jackson, Thomas, d. 1646.	1622 (1622)	STC 14301; ESTC S103336	71,773	128

it shall be given into the hands of the King of Babylon and he shall burne it with fire saith the Lord The like he counselled Zedekiah the King Bring your necks under the yoke of the King of Babylon and serve him and his people and live why will ye die thou and thy people by the sword by the famine and by the pestilence And as he advised the King and people to yeeld themselves so he wrote a letter to those that were carried away captives requiring them in the name of the Lord to be quiet and to pray to the Lord for the peace of the Citie which sheweth that Ieremie well knew that the Lords purpose was absolute and his prohibition to pray for them so too If any man shall aske me whether Gods threatnings be not conditionall I answer that many of Gods threatnings of temporall punishments are conditionall so saith God by our Prophet At what instant I shall speake concerning a nation and concerning a kingdome to plucke up pull downe and destroy it if that nation against whom I have pronounced turne from their evill I will repent of the evill I have thought to doe unto them It was the case of Ninivie against which Ionah by commission from the Lord pronounced Yet fortie dayes and Ninivie shall be destroyed yet Ninivie repenting Ninivie was not then destroyed God changed his revealed will and sentence the prophesie fell but the Citie fell not yea the same punishment which at the first threatning is conditionall yet afterwards may become absolute and unavoidable as the destruction of Sodome conditionally threatned when as at Abrahams suit the Lord was brought from fiftie to ten If there be found but ten righteous persons in Sodome I will spare it for the ten sake but because they could not be found the destruction was absolutely threatned when the Angell said to Lot We will destroy this place the Lord hath sent us to destroy it and if God had not beene mercifull to pull Lot away he had beene destroyed in it Such was the case of this people If when Ieremie began his ministerie reproved them for their sinnes and threatned them with captivitie they had humbled themselves and repented in sackcloth and ashes it might have been prevented but growing worse and worse and unto their former sinnes adding this of extremely abusing the Prophet the Lord grew to be resolute they should into captivitie as well as their brethren he revealed it unto his Prophet and forbade him to pray for them which he did and only counselled them to yeeld themselves into their enemies hands Thirdly by way of prevention God satisfied his Prophet in what he foresaw might be objected The Prophet might object that hereby both his justice and truth might be questioned he satisfieth the Prophet in both first he cleareth his justice and that two wayes first by declaring the greatnesse of this peoples sinne whereof you shall more hereafter for a taste looke but the next verse following my text Seest thou not what they doe in the Cities of Iudah and streets of Ierusalem The children gather wood and the fathers kindle the fire and the women knead their dough to bake cakes to the Queene of Heaven Therefore my furie shall be poured out on such a people unworthie to be prayed for Is it not a just thing to send such into captivitie Secondly he declareth his soveraigne and absolute authoritie over all people and nations so as without controll he may justly build and plant or pull downe and destroy which he shewed in the pottershouse in whose hands a vessel that he made of clay being marred he made it another vessell as seemed good to the potter then came the word of the Lord saying O house of Israel cannot I doe with you as this potter behold as the clay is in the hands of the potter so are yee in mine hands The clay is not beholden to the potter for it had being before and the clay never offended the potter yet the potter may make what vessell he will and the vessell not complaine Why hast thou made me thus But we are beholding to God for our being and we have sinned against him and may he not doe with us as pleaseth him This sinfull people shall into captivitie the Prophet must not pray for them yet is God herein most righteous and just Yea but harken how the Prophet bemoaneth Gods truth saying Ah Lord God the Prophets say unto them yee shall not see the sword but you shall have an assured peace in this place Then sayd the Lord the Prophets prophesie lies in my name I sent them not neither have I commanded them neither spoken unto them they prophesie a false vision and divination the deceit of their owne heart but I will bring the sword yea and by the sword shall those false Prophets also be consumed speake unto the people and charge them that they harken not to the Prophets Diviners Dreamers Inchaunters and Sorcerers which say ye shall not serve the King of Babel for they prophesie a lie unto you Thus God preventeth his Prophet and declareth that this judgement is well deserved and standeth with justice and truth and would have the Prophet to rest therein and not pray for them Lastly though many temporall judgements be denounced conditionally yet that this is absolute and that he meaneth indeed his Prophet should not pray for them in this may be gathered from the manner of his revealing of this purpose which was first with many words of most earnest and vehement asseveration saying The land shall be desolate the earth shall mourne and the heavens above be blacke I have spoken it I have purposed it and will not repent neither will I turne backe from it That must needs stand which the Lord thus avoucheth yet to make it if it were possible more sure the Lord hath sworne it I sweare by my selfe saith the Lord this house shall become a desolation An oath saith the Apostle is amongst men an end of all strife and God that he might fully declare the immutabilitie of his counsell having no greater to sweare by hath sworne by himselfe Loe how the Apostle saith an oath declareth the immutabilitie of his counsell God never sware but hee performed it He hath sworne and will not repent saith David if God sweare he will never repent of it he may change his sentence but never reverse his oath yea God swearing that Moses should not enter into the promised land though he repented of his sinne and most earnestly intreated this favour could not obtaine but received a kinde of rebuke Let it suffice speake no more to me of this matter Deut. 3. 28. He cannot lie much lesse forsweare himselfe he hath seldome sworne but ever made it good Seeing then God revealed to his Prophet that

Abraham so am I are they the Prophets of God I am more in labours more abundant in stripes above measure in prisons more frequent in deaths often So much concerning his name His Tribe Levi his father Hilkiah a Priest his countrie Anathoth one of the Cities allotted to the Levites in Beniamin his Prophesie one of the greatest and his continuance long for the space of forty yeares But that which is precisely registred and most materiall for you to take knowledge of is the time when he prophesied which is said to begin in the thirteenth year of Iosiah King of Iudah and to hold on in the dayes of Iehoiachim and Zedekiah to the carrying away of Ierusalem into captivitie So then this Prophet was raised of God and sent to Iudah and Ierusalem after that the ten Tribes were carried away into captivity in a loving desire to save that Citie and Temple yet withall to reprove them for their sinnes yea to threaten them with captivitie also if they repented not In which his Ministerie he was seconded by Ezechiel Ioel Sophonie Habacuk and others who also labored in the same argument with him Oh see the goodnesse of God that by so many his Prophets did thus plainly foreshew their miserie reprove their sinnes the cause thereof that by repentance they might have repented and prevented it But see the obstinacie of the Iewes who being thus fairely and roundly dealt withall and warned by the example of Gods judgement on their brethren the ten Tribes now carried into captivity they would take no warning nor be reformed but proceeded from evill to worse extremely abusing Gods Prophets and specially our Prophet Ieremie wherefore at the last God sware he would make them desolate revealed unto Ieremie and bade him prophesie their carrying into captivity that God would do to Ierusalem as he had done to Shiloh and serue Iudah as he had done Ephraim in the verse immediately before yea and to assure him that it should be to remove the peoples odiū from him and to prevent discouragement in him in the words of my text he giveth a strait and expresse charge not to pray for them Therefore pray not for them for I will not heare thee q. d. Oh my servant sonne of man thou seest how wicked and sinfull this people is how neither my judgements on their brethren nor thy Ministery doth them any good but they grow worse and worse I therefore let thee know that I am stedfastly purposed to punish them and in the same kind I haue done their brethren and lay this house waste wherein they so vainly trust and lest thou shouldest thinke this sentence mutable I bid thee goe not about to hinder me or crosse me by thy prayer for it shall stand yea lest they should conceive a great fault in thee that thou art wanting in love and the testification thereof by prayer let them know and write it downe that I have forbidden thee to pray for them yea lastly lest thou shouldest poure out many prayers and supplications and cry to me for them with sighes and grones and teares and be discouraged because I heare thee not for these considerations and to prevent all these inconveniences take knowledge of it I charge thee pray not nor cry nor make intercession for them for I will not heare thee Oh an heavie charge I know not how it moved them but I am sure to reade it is enough to cast us all into a Balthazar 's fit make our countenance pale loose the joynts of our loynes and make our knees knocke one against another For doth it not concerne us as much as them Doth not the Apostle say All holy Scriptures are written for our learning and Are not examples of old written to admonish us on whom the ends of the world are come Assuredly it may be your owne case if England will not repent but provoke the Lord trust in vaine and lying words and not be warned by the fearfull judgements of God upon Bohemia Palatinate and other places hee may sweare in his just anger to be avenged and not heare his servants though they pray and cry for it I am no Ieremie no Prophet to threaten the like calamitie to you that is fallen upon your brethren but as one of Gods poore servants desirous to be faithfull and to be free from the blood of all men and to finde mercy in time of judgement I come unto you in the name of the Lord and from this Scripture to acquaint you with what I have received from the Lord not by vision or dreame but by revelation from the Word written plainly to lay before you your sinnes and to call upon you earnestly for repentance and a Christian use of Gods just judgements both abroad and at home lest in the end it be too late to pray and cry for you and the more to move your attention let mee tell you this is one of the fearfullest charges that we reade in all the Scriptures of God and a preparing of way to execution of one of the heaviest judgements of God upon his Church and people yea it is at least in appearance contrary to as many comforts as there are words in it As first call on me in the day of thy trouble and I will heare and deliver thee Oh what a comfort is that that though many troubles may befall Gods people and servants yet he hath commanded them to call on him and hath promised to heare and deliver them But this is fearfull God forbiddeth now pray not David saith that all flesh shall come to God by prayer that there is no respect of persons with God but the poore may as confidently pray to God as the rich and the base as well as the noble but this is fearefull that now his Prophet his sanctified Prophet may not come to him by prayer but is expresly forbidden pray not thou No prayers so acceptable unto God as those that are made unto him for his Church and people David biddeth us pray for the peace of Ierusalem and for encouragement saith they shall prosper that love it and therefore presently falleth to practise peace be within thy wals But here hee expresly forbiddeth his Prophet to pray for Iudah and Ierusalem pray not thou for this people The King of Ninivie commanded both man and beast to put on sackcloth and cry mightily unto God and was perswaded God would heare even the cry of bruit beasts and he did so A most comfortable story But here the Prophet is expresly forbid to lift up any cry for them Oh that is fearfull that God will heare no prayers though made with sighes and groanes which was Moses crying nor with lamentation and teares which was Davids crying no cry will now be heard yea no cry must now be made that is fearefull The Lord sometime did complaine