The saints interest in God opened in severall sermons, preached anniversarily upon the fifth of November. By John Goodwin pastor of S. Stephens Coleman-street.
WE are met in the presence of this God of ours (as the Text speaketh to our hearts very gratiously) who is the God of saluation, to pay the yearely tribute of praise and thanksgiving, which a mercy so transcendently glorious,
WE Are met in the presence of this God of ours (as the Text speaks to our hearts very graciously) who is the God of salvation, to pay the yearly tribute of praise and thanksgiving, which a mercy so transcendently glorious,
That which our Prophet spake of the great workes of God in generall, Psal. 111.4. (though some restraine the words to the deliverance from Aegypt ) may in speciall manner be applyed to that great Deliverance wrought for this Land, which wee now celebrate;
That which our Prophet spoke of the great works of God in general, Psalm 111.4. (though Some restrain the words to the deliverance from Egypt) may in special manner be applied to that great Deliverance wrought for this Land, which we now celebrate;
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that is, upon such workes of his, by which hee intends in any more especiall manner to magnifie himselfe on earth, he sets (as it were) such faire and large Characters of his glorious Greatness, Power, Wisdom, and Mercy, that all the world cannot but see,
that is, upon such works of his, by which he intends in any more especial manner to magnify himself on earth, he sets (as it were) such fair and large Characters of his glorious Greatness, Power, Wisdom, and Mercy, that all the world cannot but see,
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that is, he hath as it were compelled the world against the naturall inclination and disposition of it, which stands to neglect, to passe by, to forget any thing that God doth, to preserve the remembrance of them;
that is, he hath as it were compelled the world against the natural inclination and disposition of it, which Stands to neglect, to pass by, to forget any thing that God does, to preserve the remembrance of them;
If these should hold their peace, the Stones would cry. So if wee, the people of this Land, the Men and Women to whom the duty of praising God for such a mercy doth belong,
If these should hold their peace, the Stones would cry. So if we, the people of this Land, the Men and Women to whom the duty of praising God for such a mercy does belong,
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if wee, I say, should have that Miracle (or rather indeed Monster) of sin found amōgst us, not to exalt the name of God under such a provocation, we might have cause to expect that God would provoke us,
if we, I say, should have that Miracle (or rather indeed Monster) of since found amongst us, not to exalt the name of God under such a provocation, we might have cause to expect that God would provoke us,
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David tooke notice by way of thankfulnesse, of that speciall love God bare to Sion above all other places in that Land, in that he would have his praises heard there.
David took notice by Way of thankfulness, of that special love God bore to Sion above all other places in that Land, in that he would have his praises herd there.
And therefore because he would have it plentifully offered and sent up unto him, he hath unbared his holy arme to doe those great things for us, which our soules know right well.
And Therefore Because he would have it plentifully offered and sent up unto him, he hath unbarred his holy arm to do those great things for us, which our Souls know right well.
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When he made this compact with David, I will deliver thee, and thou shalt praise me; Psal. 50.15. it was a signe that he had a minde to Davids praises more then other mens:
When he made this compact with David, I will deliver thee, and thou shalt praise me; Psalm 50.15. it was a Signen that he had a mind to Davids praises more then other men's:
so having delivered this our Nation, once, and again, and the third time also, with so high a hand, What other construction can all the world make of such his dealings with us,
so having Delivered this our nation, once, and again, and the third time also, with so high a hand, What other construction can all the world make of such his dealings with us,
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and desires to heare our voice, let us addresse our selves to this great and honourable service, let us fill the golden Vialls of our hearts with these sweet odors,
and Desires to hear our voice, let us address our selves to this great and honourable service, let us fill the golden Vials of our hearts with these sweet odours,
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To furnish both you and my selfe herewith, I have made choice of this rich Veine in one of the Psalmes of David, (as you have heard) wherein wee shall finde the praise and glory of God bearing very strongly.
To furnish both you and my self herewith, I have made choice of this rich Vein in one of the Psalms of David, (as you have herd) wherein we shall find the praise and glory of God bearing very strongly.
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The Psalme it selfe, is in genere laudativo, that is, of that kinde of Psalme which is in purpose framed for the exaltation of the name and praise of God.
The Psalm it self, is in genere laudativo, that is, of that kind of Psalm which is in purpose framed for the exaltation of the name and praise of God.
The Prophet a few verses before, having set forth severall deliverances and victories, which God had given him and his people Israel, his heart being full with a Commemoration,
The Prophet a few Verses before, having Set forth several Deliverances and victories, which God had given him and his people Israel, his heart being full with a Commemoration,
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and mention of so many mercies, of the love of the Lord, and admiration of his goodnesse, in these two verses (this and the former) not able to hold any longer, hee easeth himselfe,
and mention of so many Mercies, of the love of the Lord, and admiration of his Goodness, in these two Verses (this and the former) not able to hold any longer, he eases himself,
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and bestowes that feare, and love, & other points of worship, which belongs to God indeed, is usually termed (and well may be) their or his God, because such a People,
and bestows that Fear, and love, & other points of worship, which belongs to God indeed, is usually termed (and well may be) their or his God, Because such a People,
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He is the God of salvation, or (as the originall hath it in the plurall number) Salvations, that is, he only stands possessed with a Prerogative Royall of a true God, of a God indeed,
He is the God of salvation, or (as the original hath it in the plural number) Salvations, that is, he only Stands possessed with a Prerogative Royal of a true God, of a God indeed,
Salvation, that is, both the power and the act, of faving and delivering are so proper to the true God, that they are not communicable with any creature,
Salvation, that is, both the power and the act, of faving and delivering Are so proper to the true God, that they Are not communicable with any creature,
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and that they which heare not the first voice, may heare the second) And besides mee there is no Saviour, not only none so great, so mighty, &c. but none at all. Therefore it seemes,
and that they which hear not the First voice, may hear the second) And beside me there is no Saviour, not only none so great, so mighty, etc. but none At all. Therefore it seems,
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[ And to God the Lord belong the issues of death ] the originall sounds, issues against death. This clause may stand under a double interpretation, it may either be taken concerning the destruction of the wicked,
[ And to God the Lord belong the issues of death ] the original sounds, issues against death. This clause may stand under a double Interpretation, it may either be taken Concerning the destruction of the wicked,
he hath death at that command, that hee can send him forth against any man. But I finde Interpreters rather inclining to the other Exposition, which riseth thus:
he hath death At that command, that he can send him forth against any man. But I find Interpreters rather inclining to the other Exposition, which Riseth thus:
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The second, which is the great and singular benefit redounding unto the Church from this her interest in God, comes not much behinde it, leading us directly to the Contemplation of this sweet conclusion;
The second, which is the great and singular benefit redounding unto the Church from this her Interest in God, comes not much behind it, leading us directly to the Contemplation of this sweet conclusion;
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The third, and last thing considerable in the words, the extent of this great benefit, crowneth the soule with the fatness of this observation or doctrine;
The third, and last thing considerable in the words, the extent of this great benefit, Crowneth the soul with the fatness of this observation or Doctrine;
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That the Church of God, by vertue of her interest in God may expect and shall certainly finde safety and deliverance by one meanes or other, not from common or lesser dangers only,
That the Church of God, by virtue of her Interest in God may expect and shall Certainly find safety and deliverance by one means or other, not from Common or lesser dangers only,
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and interest in God, by meanes whereof he may truly and properly bee called theirs, or their God. For the opening and managing this point to the best advantage for Christian service;
and Interest in God, by means whereof he may truly and properly be called theirs, or their God. For the opening and managing this point to the best advantage for Christian service;
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and what is the nature and importance of it. 2. To establish you in the truth of the point, by the mouth and testimony of more witnesses from the Scripture. 3. To lay downe,
and what is the nature and importance of it. 2. To establish you in the truth of the point, by the Mouth and testimony of more Witnesses from the Scripture. 3. To lay down,
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That interest which the Holy Ghost here certifies, the Church and People of God to have in him, may be shadowed out unto you, by some such description or overture as this:
That Interest which the Holy Ghost Here certifies, the Church and People of God to have in him, may be shadowed out unto you, by Some such description or overture as this:
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It is a gracious propriety of himselfe, which God by speciall Covenant, and deed of gift (as it were) hath made over to the creature, willing to enter into such Covenant with him,
It is a gracious propriety of himself, which God by special Covenant, and deed of gift (as it were) hath made over to the creature, willing to enter into such Covenant with him,
for every such benefit and advantage to the creature, which in a lawfull and regular way, such as becomes the Wisdome and Righteousnesse of God, may advance the creature to its greatest happinesse, and perfection of beeing.
for every such benefit and advantage to the creature, which in a lawful and regular Way, such as becomes the Wisdom and Righteousness of God, may advance the creature to its greatest happiness, and perfection of being.
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2. That which I make the end, or intent of such propriety, (in respect of the creature) which is to have any thing done by God, towards the highest advancement of it, in a regular way.
2. That which I make the end, or intent of such propriety, (in respect of the creature) which is to have any thing done by God, towards the highest advancement of it, in a regular Way.
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it is nothing else, but that power which every man hath over that which is his, to dispose of it as seemes best to himselfe in a lawfull way, for his good.
it is nothing Else, but that power which every man hath over that which is his, to dispose of it as seems best to himself in a lawful Way, for his good.
NONLATINALPHABET, the lawlesse man, he cannot sin, having no Law upon him) but this propriety is of persons in things, which never is mutuall, or reciprocall:
, the lawless man, he cannot sin, having no Law upon him) but this propriety is of Persons in things, which never is mutual, or reciprocal:
This propriety is alwaies mutuall, and reciprocall, though the persons be at never so great a distance, either in civill, or naturall dignity. As for example:
This propriety is always mutual, and reciprocal, though the Persons be At never so great a distance, either in civil, or natural dignity. As for Exampl:
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Now that is here to be considered, that the intent of all these interests and proprieties, betweene person and person, is the same that was in that other propriety of persons in things and possessions.
Now that is Here to be considered, that the intent of all these interests and proprieties, between person and person, is the same that was in that other propriety of Persons in things and possessions.
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Namely, that every person that hath such or such a propriety in another, should reape and enjoy every such benefit and advantage, that by vertue of such a relation, it could in way of equity and reason desire or expect.
Namely, that every person that hath such or such a propriety in Another, should reap and enjoy every such benefit and advantage, that by virtue of such a Relation, it could in Way of equity and reason desire or expect.
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And so on the other hand, the husband should receive from the wife, the like measure of honour, reverence, obedience, &c. by vertue of his interest and propriety in her.
And so on the other hand, the husband should receive from the wife, the like measure of honour, Reverence, Obedience, etc. by virtue of his Interest and propriety in her.
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as we shall heare presently it doth) the meaning is, that looke whatsoever is in God, Power, Wisdome, Justice, Mercy, &c. it may lawfully lay claime to all by vertue of this propriety,
as we shall hear presently it does) the meaning is, that look whatsoever is in God, Power, Wisdom, justice, Mercy, etc. it may lawfully lay claim to all by virtue of this propriety,
and may confidently expect (and shall not bee denied) that God will be unto it according to his excellent greatnesse, proportionably for a God indeed, in due time,
and may confidently expect (and shall not be denied) that God will be unto it according to his excellent greatness, proportionably for a God indeed, in due time,
So that suppose the creature it selfe (if it bee fit to make such a supposition, as to explaine a truth of such importance little question need bee) suppose I say the creature it self were or could bee personally invested & possessed with all that infinite Power, Wisdome, Mercy, Iustice, &c. which are in God,
So that suppose the creature it self (if it be fit to make such a supposition, as to explain a truth of such importance little question need be) suppose I say the creature it self were or could be personally invested & possessed with all that infinite Power, Wisdom, Mercy, justice, etc. which Are in God,
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meaning, he should have as much use and service of him and his, as if they were all his owne, 1 King. 22.4. Thus Paul Ephes. 6.10. teacheth us excellently how to interpret and to conceive of this our propriety in God:
meaning, he should have as much use and service of him and his, as if they were all his own, 1 King. 22.4. Thus Paul Ephesians 6.10. Teaches us excellently how to interpret and to conceive of this our propriety in God:
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Finally my Brethren be strong in the Lord, and in the power (or with the power) of his might. What is it to bee strong in the Lord, and in, or with the power of his might? Doubtlesse the Apostles meaning duely cōsidered, riseth to agreat height;
Finally my Brothers be strong in the Lord, and in the power (or with the power) of his might. What is it to be strong in the Lord, and in, or with the power of his might? Doubtless the Apostles meaning duly considered, Riseth to agreat height;
implying, that by meanes of this propriety in God, they have no more cause to feare or doubt any thing in this kinde then they should or would have, if themselves were omnipotent:
implying, that by means of this propriety in God, they have no more cause to Fear or doubt any thing in this kind then they should or would have, if themselves were omnipotent:
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this is to bee strong in the Lord, and with the power of his might. There is somewhat the like expression, Psal. 84.5. Blessed is the man whose strength is in thee:
this is to be strong in the Lord, and with the power of his might. There is somewhat the like expression, Psalm 84.5. Blessed is the man whose strength is in thee:
It is true in the relations we speake of betweene creature and creature, as betweene wife and husband, son and father, &c. the propriety that mutually intercedes, gives right reciprocally of as much as we speake of.
It is true in the relations we speak of between creature and creature, as between wife and husband, son and father, etc. the propriety that mutually intercedes, gives right reciprocally of as much as we speak of.
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As for instance, the husband being the wives husband (and so she having a propriety in him) stands bound by the Law of God and Conscience, by vertue of that propriety the wife hath in him, to doe as much for her good by all the power he hath,
As for instance, the husband being the wives husband (and so she having a propriety in him) Stands bound by the Law of God and Conscience, by virtue of that propriety the wife hath in him, to do as much for her good by all the power he hath,
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A Wife or Husband shall but wrong themselves, to expect strictly and punctually all that is due from either by the Law of that propriety which each hath in other.
A Wife or Husband shall but wrong themselves, to expect strictly and punctually all that is due from either by the Law of that propriety which each hath in other.
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Where he gives a propriety of, and in himselfe, looke whatsoever the Law of that propriety interpreted in the largest and most favourablest manner for the creatures benefit, can challenge, it is (and so he will esteeme it accordingly) an honor done to him, to expect from him in full paiment to the utmost farthing.
Where he gives a propriety of, and in himself, look whatsoever the Law of that propriety interpreted in the Largest and most favourablest manner for the creatures benefit, can challenge, it is (and so he will esteem it accordingly) an honour done to him, to expect from him in full payment to the utmost farthing.
And this for the first thing propounded, What that right, or propriety is which the Church of God hath in him, what a mighty and glorious an Interest it is.
And this for the First thing propounded, What that right, or propriety is which the Church of God hath in him, what a mighty and glorious an Interest it is.
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IN the next place, That they have indeed such an interest as hath beene expressed, let us see whether the holy Ghost doth not abundantly confirme it in the Scriptures.
IN the next place, That they have indeed such an Interest as hath been expressed, let us see whither the holy Ghost does not abundantly confirm it in the Scriptures.
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This seed of Abraham (as S. Pauls Exposition makes it cleare) are those that walke in the steps of the faith of Abraham, and these are that Church of God we speake of.
This seed of Abraham (as S. Paul's Exposition makes it clear) Are those that walk in the steps of the faith of Abraham, and these Are that Church of God we speak of.
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In what, or in what degree would the Lord have Abraham and his seed conceive their condition to be bettered and advanced by this bargaine (as it were) that God now made with them, in making over himselfe unto them?
In what, or in what degree would the Lord have Abraham and his seed conceive their condition to be bettered and advanced by this bargain (as it were) that God now made with them, in making over himself unto them?
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I will be their God, that is, I will be ready at all times with my outstretched arme, my Almighty power, to helpe them, to relieve them, to provide for them, to doe them good every wayes, according to my greatnesse and excellency.
I will be their God, that is, I will be ready At all times with my outstretched arm, my Almighty power, to help them, to relieve them, to provide for them, to do them good every ways, according to my greatness and excellency.
then if he had said he would bee a Friend, yea, then if hee had said hee would bee a Father, as appeares by such other places where both these expressions are used together of being a Father unto his people,
then if he had said he would be a Friend, yea, then if he had said he would be a Father, as appears by such other places where both these expressions Are used together of being a Father unto his people,
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and being a God, this being still put in the last place, as more weighty, and adding somewhat unto the former, Joh. 20.17. I ascend unto my Father, and your Father, and to my God, and to your God.
and being a God, this being still put in the last place, as more weighty, and adding somewhat unto the former, John 20.17. I ascend unto my Father, and your Father, and to my God, and to your God.
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For although for a creature to receive such a promise from God, that he would be a Father unto him, may imply as much in a direct and ready consequence,
For although for a creature to receive such a promise from God, that he would be a Father unto him, may imply as much in a Direct and ready consequence,
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as for example, to be unto them as Abraham was unto Isaac, to give them an earthly inheritance; or as Ioshuah to the people, an earthly Deliverance; or as David to Solomon, an earthly Kingdome: any of these,
as for Exampl, to be unto them as Abraham was unto Isaac, to give them an earthly inheritance; or as Joshua to the people, an earthly Deliverance; or as David to Solomon, an earthly Kingdom: any of these,
as a member of his Church, and confirmeth likewise the generall title, and right which the Church of God hath in him. Psal. 144.15. Blessed be the people that be in such a case;
as a member of his Church, and confirmeth likewise the general title, and right which the Church of God hath in him. Psalm 144.15. Blessed be the people that be in such a case;
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namely, that the Lord is the God of his People & Church, (for it is cleare he speaks of these, these are the persons upon whose heads he sets this crowne of blessednesse) but withall more particularly,
namely, that the Lord is the God of his People & Church, (for it is clear he speaks of these, these Are the Persons upon whose Heads he sets this crown of blessedness) but withal more particularly,
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and fully he informes in what sense it must needs be taken, where it is said that God is the God of his people, or that they have a propriety in him; namely, in the sense already expressed:
and Fully he informs in what sense it must needs be taken, where it is said that God is the God of his people, or that they have a propriety in him; namely, in the sense already expressed:
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Now if their interest extended no further but to some inferiour degree of his power, the people that had some creature for their God, might be as blessed as they.
Now if their Interest extended no further but to Some inferior degree of his power, the people that had Some creature for their God, might be as blessed as they.
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AMongst many considerations that might be laid downe as grounds or reasons of this interest and propriety of the Church in God, I shall only insist upon foure which are most obvious,
among many considerations that might be laid down as grounds or Reasons of this Interest and propriety of the Church in God, I shall only insist upon foure which Are most obvious,
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It is true that now he loves them, because they are his in that peculiar maner that now he hath made them his, by the great cost and charge both of his Son, and Spirit bestowed on them:
It is true that now he loves them, Because they Are his in that peculiar manner that now he hath made them his, by the great cost and charge both of his Son, and Spirit bestowed on them:
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And yet I conceive hee loves them as much (or rather more) because he is theirs, then because they are his. An upright and just man loves his promise and upright dealing more,
And yet I conceive he loves them as much (or rather more) Because he is theirs, then Because they Are his. an upright and just man loves his promise and upright dealing more,
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but loving them because he is theirs, and they have a propriety in him, hee loves them as he doth his owne truth and faithfulnesse, in the performance of his promise;
but loving them Because he is theirs, and they have a propriety in him, he loves them as he does his own truth and faithfulness, in the performance of his promise;
And if God had not loved his Church and People before they became either the one or the other unto him, it is certaine hee would never have loved them;
And if God had not loved his Church and People before they became either the one or the other unto him, it is certain he would never have loved them;
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Of this love of God towards his Church, before their Church-making or drawing neare to him in any such relation, the Scripture speaketh exprefly. John 3.16.
Of this love of God towards his Church, before their Church-making or drawing near to him in any such Relation, the Scripture speaks expressly. John 3.16.
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Love, and Gift, affection, and expression in God we shall still finde together, John 3.16. So God loved the world that he gave, &c. and 2 Thes. 2.16. Even the Father which hath loved us, and given us everlasting consolation.
Love, and Gift, affection, and expression in God we shall still find together, John 3.16. So God loved the world that he gave, etc. and 2 Thebes 2.16. Even the Father which hath loved us, and given us everlasting consolation.
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Now the love of God to his Church being the greatest and most transcendent love, he must finde out an expression or gift answerable to it, otherwise there would be losse of some part of the glory belonging to it.
Now the love of God to his Church being the greatest and most transcendent love, he must find out an expression or gift answerable to it, otherwise there would be loss of Some part of the glory belonging to it.
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The gift that should expresse the height, depth, breadth, length of this love to the full, can be no other then himselfe, and that as God; all other would be defective.
The gift that should express the height, depth, breadth, length of this love to the full, can be no other then himself, and that as God; all other would be defective.
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or rather indeed very neare to that we now speake of, in that Scripture Heb. 6.13. When God (saith the Apostle) made the promise to Abraham, because he had no greater to sweare by, he sware by himselfe.
or rather indeed very near to that we now speak of, in that Scripture Hebrew 6.13. When God (Says the Apostle) made the promise to Abraham, Because he had no greater to swear by, he sware by himself.
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[ Because he had no greater, &c. ] if that be the spirit of the words which I conceive, (neither can I apprehend what other it should be with any tolerable congruity of Reason) they are a straine of speech to be heard out of the mouth of an infinite God, fearefully high and glorious.
[ Because he had no greater, etc. ] if that be the Spirit of the words which I conceive, (neither can I apprehend what other it should be with any tolerable congruity of Reason) they Are a strain of speech to be herd out of the Mouth of an infinite God, fearfully high and glorious.
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Because he had no greater to sweare by, therefore he sware by himselfe, clearely implying, that if he had a greater then himselfe, he would have sworne by him.
Because he had no greater to swear by, Therefore he sware by himself, clearly implying, that if he had a greater then himself, he would have sworn by him.
For this is the reason delivered in plaine and expresse tearmes why he sware by himselfe, because he had no greater: As if the infinite Al-sufficiency of God himselfe did not give him that satisfaction which he desired,
For this is the reason Delivered in plain and express terms why he sware by himself, Because he had no greater: As if the infinite All-sufficiency of God himself did not give him that satisfaction which he desired,
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for the confirmation of his oath, made to the heires of promise, in respect of the weaknesse and marvellous backwardnesse of their hearts to beleeve, unto perfect establishment and assurance:
for the confirmation of his oath, made to the Heirs of promise, in respect of the weakness and marvellous backwardness of their hearts to believe, unto perfect establishment and assurance:
but rather the greatnesse of his desire to satisfie the heires of promise (as they are called) that is his Church and People, with the strongest and mightiest consolations touching the truth and stablenesse of that promise of life by Christ.
but rather the greatness of his desire to satisfy the Heirs of promise (as they Are called) that is his Church and People, with the Strongest and Mightiest consolations touching the truth and stableness of that promise of life by christ.
and the words thus understood, are but an expression and breaking out of the mighty power of that love of his towards his Children, which all this while we speake of, which moves him to give his owne selfe unto them;
and the words thus understood, Are but an expression and breaking out of the mighty power of that love of his towards his Children, which all this while we speak of, which moves him to give his own self unto them;
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Thus you see the love and affection in God towards his Church to be one cause or reason why he gives them this interest and propriety in himselfe, which the Doctrine speaketh of.
Thus you see the love and affection in God towards his Church to be one cause or reason why he gives them this Interest and propriety in himself, which the Doctrine speaks of.
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A second Ground of the point is, The gift, or bestowing of Iesus Christ upon the world, So God loved the world, that hee gave his only begotten Son, &c. as you heard before, Iohn 3. Though the love of God to his Church was the Basis, or prime cause of that propriety it now hath in him,
A second Ground of the point is, The gift, or bestowing of Iesus christ upon the world, So God loved the world, that he gave his only begotten Son, etc. as you herd before, John 3. Though the love of God to his Church was the Basis, or prime cause of that propriety it now hath in him,
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This affection of his, notwithstanding they were yet afarre off (as S. Paul speakes) and lay at as great a distance as is between heaven and earth, from being a Church or holy People unto him, from having any such peculiar interest or propriety in him.
This affection of his, notwithstanding they were yet afar off (as S. Paul speaks) and lay At as great a distance as is between heaven and earth, from being a Church or holy People unto him, from having any such peculiar Interest or propriety in him.
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and had fixed a great gulfe betwixt the one and the other (moveable only by him that hath power to remove the earth out of his place) which kept them asunder from comming one at the other.
and had fixed a great gulf betwixt the one and the other (movable only by him that hath power to remove the earth out of his place) which kept them asunder from coming one At the other.
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God could not reach or come at his creature with any other expression of his love, till this gulfe was removed, till sin that hindered was taken out of the way:
God could not reach or come At his creature with any other expression of his love, till this gulf was removed, till since that hindered was taken out of the Way:
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or any wayes commensurable thereunto, but only one, that might lawfully count it no robbery to be equall with God, being God himselfe blessed for ever. The infinitely wise, just,
or any ways commensurable thereunto, but only one, that might lawfully count it no robbery to be equal with God, being God himself blessed for ever. The infinitely wise, just,
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and righteous God, could have found no other consideration of value and weight sufficient to have built a dispensation of that most righteous and just Law of his upon, [ In the day thou eatest thereof thou shalt die the death ] but only the death of his owne only begotten.
and righteous God, could have found no other consideration of valve and weight sufficient to have built a Dispensation of that most righteous and just Law of his upon, [ In the day thou Eatest thereof thou shalt die the death ] but only the death of his own only begotten.
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Had all other creatures in heaven and earth consented together in one to have given out their strength and beeings to the uttermost, to have raised a consideration,
Had all other creatures in heaven and earth consented together in one to have given out their strength and beings to the uttermost, to have raised a consideration,
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or reason amongst them why God should have passed over those words of his, as if they had never beene spoken, should have let fall that solemne intermination or threatning of his to the ground, never to have executed what he had threatned, the wisdome of God doubtlesse,
or reason among them why God should have passed over those words of his, as if they had never been spoken, should have let fallen that solemn intermination or threatening of his to the ground, never to have executed what he had threatened, the Wisdom of God doubtless,
and zeale to his glory would have despised it, and laughed it to scorne (whatsoever possibly it might have amounted unto) and would have beene more ready to have fallen upon Mediators and Offenders together with fiery indignation,
and zeal to his glory would have despised it, and laughed it to scorn (whatsoever possibly it might have amounted unto) and would have been more ready to have fallen upon Mediators and Offenders together with fiery Indignation,
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It was no worke, no undertaking for creatures to salve the glory of an infinite Wisdome and Majesty, in case he should let such words of his goe for nought,
It was no work, no undertaking for creatures to salve the glory of an infinite Wisdom and Majesty, in case he should let such words of his go for nought,
and suspend the execution thereof for ever, as far as it concernes those that shall unfainedly acknowledge this inestimable grace of his, who hath thus bought them from under so heavy a curse and condemnation.
and suspend the execution thereof for ever, as Far as it concerns those that shall unfeignedly acknowledge this inestimable grace of his, who hath thus bought them from under so heavy a curse and condemnation.
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or the least diminishing of the authority of any of his Lawes, or threatnings whatsoever, to let Lawes and threatnings sleep upon such a Pillow as this is,
or the least diminishing of the Authority of any of his Laws, or threatenings whatsoever, to let Laws and threatenings sleep upon such a Pillow as this is,
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And thus we see how the gift of Iesus Christ likewise was of absolute necessity to bring about this great and wonderfull thing in the world, that sinfull men and women, the generation of which the Church of God is made, should have this deare interest and propriety in him.
And thus we see how the gift of Iesus christ likewise was of absolute necessity to bring about this great and wonderful thing in the world, that sinful men and women, the generation of which the Church of God is made, should have this deer Interest and propriety in him.
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God notwithstanding his love to his People, before they were a People unto him, had yet no other way to communicate himselfe in any grace or favour unto them, much lesse to make them his Church,
God notwithstanding his love to his People, before they were a People unto him, had yet no other Way to communicate himself in any grace or favour unto them, much less to make them his Church,
and give them so deepe an interest in him, but only by the living way of the death and sufferings of his owne Son, his zeale to his owne glory in doing what he had said, in executing what he had threatned, would have eaten up and devoured all this affection to them, had it not fed upon the death of Christ, and been therewith satisfied.
and give them so deep an Interest in him, but only by the living Way of the death and sufferings of his own Son, his zeal to his own glory in doing what he had said, in executing what he had threatened, would have eaten up and devoured all this affection to them, had it not fed upon the death of christ, and been therewith satisfied.
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He hath power to dispose of himselfe in this kinde, or any other, (for unto whose will can he be in subjection but unto his owne?) and this is the gracious disposition he hath pleased to make of himselfe, he thinkes himselfe well bestowed on men,
He hath power to dispose of himself in this kind, or any other, (for unto whose will can he be in subjection but unto his own?) and this is the gracious disposition he hath pleased to make of himself, he thinks himself well bestowed on men,
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He was at liberty in the making of it, and was no wayes forced upon it, the creature was far enough from soliciting him therunto, from enforcing any such thing upon him,
He was At liberty in the making of it, and was no ways forced upon it, the creature was Far enough from soliciting him thereunto, from enforcing any such thing upon him,
This Covenant is that which holds and keepes him close to his Church, when other bands are somewhat loose, as Psal. 105.8. He hath alway remembred his Covenant.
This Covenant is that which holds and keeps him close to his Church, when other bans Are somewhat lose, as Psalm 105.8. He hath always remembered his Covenant.
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Now this Covenant of God by which he hath disposed himselfe to his Church in respect of the different expressions of it, may be conceived to be two-fold: (Though it is true that both these are in effect and for substance but the same) First, Conditionall. Secondly, Positive, and absolute.
Now this Covenant of God by which he hath disposed himself to his Church in respect of the different expressions of it, may be conceived to be twofold: (Though it is true that both these Are in Effect and for substance but the same) First, Conditional. Secondly, Positive, and absolute.
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There is no creature under heaven, but God hath thus far conditioned or covenanted with it, that if it will believe and accept of Jesus Christ from his hand, he will receive it,
There is no creature under heaven, but God hath thus Far conditioned or covenanted with it, that if it will believe and accept of jesus christ from his hand, he will receive it,
though for their vilenesse and brutishnesse of their lives and dispositions, they seemed beasts or any thing whatsoever, rather then men or women to them;
though for their vileness and brutishness of their lives and dispositions, they seemed beasts or any thing whatsoever, rather then men or women to them;
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yet if they had but the Image or Superscription of creatures upon them, they should neither scruple the lawfulnesse of tendring the offer of grace unto them,
yet if they had but the Image or Superscription of creatures upon them, they should neither scruple the lawfulness of tendering the offer of grace unto them,
Now, by preaching of the Gospell, in this place, to every creature, our Saviour meanes nothing else but the propounding and pressing that great and gracious Covenant of God to every man and woman in the world which he hath established with the world in Christ;
Now, by preaching of the Gospel, in this place, to every creature, our Saviour means nothing Else but the propounding and pressing that great and gracious Covenant of God to every man and woman in the world which he hath established with the world in christ;
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For all this (and much more) is evidently contained in that conditionall promise, Whosoever believeth shall be saved, &c. So in that of S. Iohn often mentioned, this conditionall Covenant is clearely expressed.
For all this (and much more) is evidently contained in that conditional promise, Whosoever Believeth shall be saved, etc. So in that of S. John often mentioned, this conditional Covenant is clearly expressed.
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As for example, David covenanting with his Souldiers, that whosoever should smite the Iebusites first, should be Captaine, or Chiefe. 1 Chron. 11.6. made in effect an absolute Covenant with Ioab, having now performed the condition, to make him Captaine.
As for Exampl, David covenanting with his Soldiers, that whosoever should smite the Jebusites First, should be Captain, or Chief. 1 Chronicles 11.6. made in Effect an absolute Covenant with Ioab, having now performed the condition, to make him Captain.
or generall Covenant, (as hath been said) yet is it sometimes distinctly expressed by it selfe, Exod. 6.7. I will take you for my people, and I will be your God: with divers such like.
or general Covenant, (as hath been said) yet is it sometime distinctly expressed by it self, Exod 6.7. I will take you for my people, and I will be your God: with diverse such like.
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and that affection in God which procured it, was necessary as a meanes for him to conveigh himselfe over to his Church in such a manner as hath been declared, may appeare,
and that affection in God which procured it, was necessary as a means for him to convey himself over to his Church in such a manner as hath been declared, may appear,
Nay, secondly, the truth is, though God be of an omnipotent and irresistible power, yet can he not compell any creature whatsoever, indued with understanding and will, to receive and owne him against their will,
Nay, secondly, the truth is, though God be of an omnipotent and irresistible power, yet can he not compel any creature whatsoever, endued with understanding and will, to receive and own him against their will,
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and so long as there remaineth an unwillingnesse in a man to receive, or owne him for his God, impossible it is that he should be received or owned by him.
and so long as there remains an unwillingness in a man to receive, or own him for his God, impossible it is that he should be received or owned by him.
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And so in pleading his owne infinite worth and excellency incomparably above the emptinesse and vanity of other things, to fall in with the effectuall working of his Spirit,
And so in pleading his own infinite worth and excellency incomparably above the emptiness and vanity of other things, to fallen in with the effectual working of his Spirit,
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and hereby to awaken, quicken, raise, and strengthen the heart and soule of his creature, to a willingnesse of embracing and accepting his offer, that is himselfe.
and hereby to awaken, quicken, raise, and strengthen the heart and soul of his creature, to a willingness of embracing and accepting his offer, that is himself.
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which is nothing else but their acceptance of him, according to his offer, for their God. This is another thing that makes him theirs, in that full and compleate manner that he is.
which is nothing Else but their acceptance of him, according to his offer, for their God. This is Another thing that makes him theirs, in that full and complete manner that he is.
or to give them the entire propriety (we speake of) in himselfe, but barely that, without which it is simply & absolutely impossible that he should be theirs.
or to give them the entire propriety (we speak of) in himself, but barely that, without which it is simply & absolutely impossible that he should be theirs.
Dagon could not possibly have been the God of the Philistims, nor Chemosh the God of the Ammonites, &c. except they had been willing to acknowledge and have them for their gods.
Dagon could not possibly have been the God of the philistines, nor Chemosh the God of the Ammonites, etc. except they had been willing to acknowledge and have them for their God's.
All violence and compulsion in the world, exercised upon them, could not have made these Idols or false gods theirs, had they not been willing and consented to have acknowledged and owned them in that relation.
All violence and compulsion in the world, exercised upon them, could not have made these Idols or false God's theirs, had they not been willing and consented to have acknowledged and owned them in that Relation.
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which word the Holy Ghost taking as it were in his hand, and managing it upon the soule, overcommeth the evill of the heart with the goodnesse thereof:
which word the Holy Ghost taking as it were in his hand, and managing it upon the soul, Overcometh the evil of the heart with the Goodness thereof:
and smiting the crooked spirit of unbeliefe (which is the grand indisposition of the soule to accept of God for our God ) with the glorious brightnesse and power of the truth of it, createth a right spirit of Faith in the stead, which is nothing else in the first breaking of it in the soul,
and smiting the crooked Spirit of unbelief (which is the grand indisposition of the soul to accept of God for our God) with the glorious brightness and power of the truth of it, Createth a right Spirit of Faith in the stead, which is nothing Else in the First breaking of it in the soul,
For before there can be a distinct and compleat act of Faith, or of accepting God for our God put forth in the soule, there must be in the order of Nature,
For before there can be a distinct and complete act of Faith, or of accepting God for our God put forth in the soul, there must be in the order of Nature,
Now as the first and weakest act of Faith, or accepting God for our God, being a reall performance of the condition required in the Covenant whilest it is yet secret, in the hidden man of the heart, gives a right and propriety in God according to the tenour thereof:
Now as the First and Weakest act of Faith, or accepting God for our God, being a real performance of the condition required in the Covenant whilst it is yet secret, in the hidden man of the heart, gives a right and propriety in God according to the tenor thereof:
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The stumbling block is now removed out of the worlds way, all the world cannot but confesse it just and equall that God should bee theirs that trust in him.
The stumbling block is now removed out of the world's Way, all the world cannot but confess it just and equal that God should be theirs that trust in him.
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And so the Scripture still gives the reason of those speciall and extraordinary favours vouchsafed by God unto his Church, to be their faith or dependance upon him. Esay 26.3. Thou wilt keep him in perfect peace whose mind is staid on thee, because hee trusteth in thee. And Chap. 57.13.
And so the Scripture still gives the reason of those special and extraordinary favours vouchsafed by God unto his Church, to be their faith or dependence upon him. Isaiah 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, Because he Trusteth in thee. And Chap. 57.13.
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For Shecinah (i.e. the Divine presence, or Majesty of God) dwelled not in Israel, till they had done the work (as it is written Exod. 39.43.) When the Faith of Gods Church worketh by love,
For Shekinah (i.e. the Divine presence, or Majesty of God) dwelled not in Israel, till they had done the work (as it is written Exod 39.43.) When the Faith of God's Church works by love,
and manifests it self unto the world, God is now at liberty to shew, and manifest himselfe from heaven to be theirs, by mercies poured out in abundance upon them,
and manifests it self unto the world, God is now At liberty to show, and manifest himself from heaven to be theirs, by Mercies poured out in abundance upon them,
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and soule-indearing disposition in God, wherein he inclines to that poore creature of his called Man; which wrought mightily in him in that day, wherein he raised up the Tabernacle of Adam that was fallen,
and soule-indearing disposition in God, wherein he inclines to that poor creature of his called Man; which wrought mightily in him in that day, wherein he raised up the Tabernacle of Adam that was fallen,
The fountain and spring-head of this rich interest, and blessed propriety the Church hath in God, can be no other but such a nature or disposition as this, gloriously ruling and triumphing in him.
The fountain and springhead of this rich Interest, and blessed propriety the Church hath in God, can be no other but such a nature or disposition as this, gloriously ruling and triumphing in him.
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Who would have said that ever that roote of bitternesse should have been healed? that such a prey should have been taken away from the mighty? that the captivity of the world should be turned againe? that Adam with his poore, blinde, naked,
Who would have said that ever that root of bitterness should have been healed? that such a prey should have been taken away from the mighty? that the captivity of the world should be turned again? that Adam with his poor, blind, naked,
Hee that had knowne, or possibly could have seen the glorious enlargements of the soule of the Almighty towards man, that could have measured the height and depth, the length and bredth of that love of God towards him, hee might have prophecied of, and foretold these great wonders:
He that had known, or possibly could have seen the glorious enlargements of the soul of the Almighty towards man, that could have measured the height and depth, the length and breadth of that love of God towards him, he might have prophesied of, and foretold these great wonders:
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or should God have laid himselfe as open and naked before his creature as all things are to him, hiding only from him this affection to man (we speake of) together with the secret of his purpose for the accomplishment of the thing;
or should God have laid himself as open and naked before his creature as all things Are to him, hiding only from him this affection to man (we speak of) together with the secret of his purpose for the accomplishment of the thing;
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yea, should Man, or Angell have added to this knowledge of God, the perfect knowledge of all things whatsoever besides, of all mysteries, of all secrets either in heaven,
yea, should Man, or Angel have added to this knowledge of God, the perfect knowledge of all things whatsoever beside, of all Mysteres, of all secrets either in heaven,
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or in earth, or under the earth, it would have been impossible that by all the strength of this knowledge, the least or feeblest thought should ever have been conceived for the raising up of flesh and blood from that great death, under which it was so hopelesly fallen.
or in earth, or under the earth, it would have been impossible that by all the strength of this knowledge, the least or feeblest Thought should ever have been conceived for the raising up of Flesh and blood from that great death, under which it was so hopelessly fallen.
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then without the knowledge of the unconceivable love of God towards man, to have said that man being once fallen, should ever have recovered any favour or interest in God more;
then without the knowledge of the unconceivable love of God towards man, to have said that man being once fallen, should ever have recovered any favour or Interest in God more;
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and therefore as in Sarahs being brought back again from the unfruitfulnesse and uncomfortablenesse of old age to the priviledge and solace of youth (as the sunne in the Dyall of Ahaz ) being made a nurse, the invisible power of God was made visible:
and Therefore as in Sarahs being brought back again from the unfruitfulness and uncomfortableness of old age to the privilege and solace of youth (as the sun in the Dial of Ahaz) being made a nurse, the invisible power of God was made visible:
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so in this interest and propriety which now the Church and People of God have in God, that far more exceeding abundant love of God towards man is brought forth into a perfect light,
so in this Interest and propriety which now the Church and People of God have in God, that Far more exceeding abundant love of God towards man is brought forth into a perfect Light,
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Secondly, from this propriety of the Church in God, we may likewise observe by way of instruction a further confirmation then yet happily we have attained, in that, which (I suppose) wee have often heard of concerning the nature and property of good,
Secondly, from this propriety of the Church in God, we may likewise observe by Way of instruction a further confirmation then yet happily we have attained, in that, which (I suppose) we have often herd of Concerning the nature and property of good,
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and the full streames of light issuing from that, then to Wax Tapers or Torches, or other inferiour Luminaries that give out their light by measure, and with more malignancy.
and the full streams of Light issuing from that, then to Wax Tapers or Torches, or other inferior Luminaries that give out their Light by measure, and with more malignancy.
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To know how the glory and greatnesse of the world tastes and rellishes in the heart and soule of a man, what contentments or discontentments they bring with them, the greatest Prince,
To know how the glory and greatness of the world tastes and Relishes in the heart and soul of a man, what contentment's or discontentments they bring with them, the greatest Prince,
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Men of inferiour place or standing on earth can certifie but in part, and give but a broken and imperfect answer to him that should aske the question, in comparison of the other.
Men of inferior place or standing on earth can certify but in part, and give but a broken and imperfect answer to him that should ask the question, in comparison of the other.
So to gaine a perfect understāding and knowledge what the maner, law, motion, influence, &c. of good and goodnesse are, there is no such opportunity as to looke stedfastly upon the glorious God of heaven,
So to gain a perfect understanding and knowledge what the manner, law, motion, influence, etc. of good and Goodness Are, there is no such opportunity as to look steadfastly upon the glorious God of heaven,
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none good, entirely, and without some touch of malignity, but God: none good comparatively, with a full, perfect, inexhaustible, unwearied goodnesse, but God.
none good, entirely, and without Some touch of malignity, but God: none good comparatively, with a full, perfect, inexhaustible, unwearied Goodness, but God.
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It is the excellent prerogative of his infinite and incomprehensible beeing, to doe with himselfe what he will, what he can to the uttermost, to give, bestow, alienate, exchange himselfe, &c. and yet to be never the further off from the entire and full possession of the enjoyment of himselfe,
It is the excellent prerogative of his infinite and incomprehensible being, to do with himself what he will, what he can to the uttermost, to give, bestow, alienate, exchange himself, etc. and yet to be never the further off from the entire and full possession of the enjoyment of himself,
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how they come to shine like Stars in the world in Knowledge, Faith, Love, Patience, Humility, Goodnesse, Temperance, Zeale, &c. whereas other men made of the same flesh and blood with them, are but as dull, dusky,
how they come to shine like Stars in the world in Knowledge, Faith, Love, Patience, Humility, goodness, Temperance, Zeal, etc. whereas other men made of the same Flesh and blood with them, Are but as dull, dusky,
and magnificence of heaven be found upon them, if they be arrayed in holinesse like the Angels of God? We use to say there is no fishing to fishing in the Sea;
and magnificence of heaven be found upon them, if they be arrayed in holiness like the Angels of God? We use to say there is no fishing to fishing in the Sea;
in his greatest love and dearest affections, should suffer his sons and daughters to be clothed with rags, to walke up and downe the world with their nakednesse seen,
in his greatest love and dearest affections, should suffer his Sons and daughters to be clothed with rags, to walk up and down the world with their nakedness seen,
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In former times there was a rate of costlinesse in garments allowed in Kings children, which (it seemes) was not permitted others of inferiour Parentage (at least not practised) 2 Sam. 13.18.
In former times there was a rate of costliness in garments allowed in Kings children, which (it seems) was not permitted Others of inferior Parentage (At least not practised) 2 Sam. 13.18.
Ignorant and carnall men whose thoughts intermeddle not with this deare and deep interest the Saints have in God, are ready and apt to take offence at their singular Holinesse, Zeale, exquisitenesse of life and waies above other men,
Ignorant and carnal men whose thoughts intermeddle not with this deer and deep Interest the Saints have in God, Are ready and apt to take offence At their singular Holiness, Zeal, exquisiteness of life and ways above other men,
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and to thinke they doe but artificially counterfait, and dissemble by rule, and hold (as it were) correspondence with the devill, that he might furnish them with these shewes and semblances, and appearances of great things;
and to think they do but artificially counterfeit, and dissemble by Rule, and hold (as it were) correspondence with the Devil, that he might furnish them with these shows and semblances, and appearances of great things;
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but supposing he had Father and Mother amongst them, of as meane and ordinary ranke as most of them had, were offended at him, in respect of that wisdome,
but supposing he had Father and Mother among them, of as mean and ordinary rank as most of them had, were offended At him, in respect of that Wisdom,
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whereby it comes to passe that the heavenly graces of the Saints which come down from above, from God the Father of Lights (as S. Iames speaketh) are reproached by their Parentage,
whereby it comes to pass that the heavenly graces of the Saints which come down from above, from God the Father of Lights (as S. James speaks) Are reproached by their Parentage,
When we see a woman richer then ordinary in Jewels, Habit, and Attire, if she be knowne to be the wife or daughter of some Nobleman, who is both nobly minded,
When we see a woman Richer then ordinary in Jewels, Habit, and Attire, if she be known to be the wife or daughter of Some Nobleman, who is both nobly minded,
The knowledge of his greatnesse every wayes, both for estate and spirit, to whom this woman stands in so neare a relation, stops the way against all such reasonings as these, and over-rules our thoughts.
The knowledge of his greatness every ways, both for estate and Spirit, to whom this woman Stands in so near a Relation, stops the Way against all such reasonings as these, and overrules our thoughts.
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So if men first knew the unsearchable riches of God, and of what spirit he is this way, together with the mightinesse of his power to give spirituall treasure,
So if men First knew the unsearchable riches of God, and of what Spirit he is this Way, together with the mightiness of his power to give spiritual treasure,
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and secondly, how neare the relation is betwixt him and his Church and People, they could not (lightly) so much as in all their thoughts blaspheme their Graces,
and secondly, how near the Relation is betwixt him and his Church and People, they could not (lightly) so much as in all their thoughts Blaspheme their Graces,
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Fourthly, you may see (in the Doctrine delivered) that faire Fountaine opened that hath sent forth (and still sendeth) all those sweet and pleasant streames wherewith the City of God hath been refreshed and made glad in all ages, I meane all those mercies, blessings, those great and strange deliverāces which have been brought about for them, wherein they have been blessed above other men.
Fourthly, you may see (in the Doctrine Delivered) that fair Fountain opened that hath sent forth (and still sends) all those sweet and pleasant streams wherewith the city of God hath been refreshed and made glad in all ages, I mean all those Mercies, blessings, those great and strange Deliverances which have been brought about for them, wherein they have been blessed above other men.
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That interest they had in God hath stood them in this stead, this hath been as a Fountaine of living waters unto them, springing up continually to relieve them.
That Interest they had in God hath stood them in this stead, this hath been as a Fountain of living waters unto them, springing up continually to relieve them.
we that are but a few, weake, and unarmed, (in comparison) and yet we stand? The reason of this difference may well be gathered out of the former verse.
we that Are but a few, weak, and unarmed, (in comparison) and yet we stand? The reason of this difference may well be gathered out of the former verse.
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whereas all the world besides having no other strength then themselves, no better hope then what an arme of flesh could doe for them, have not been able to stand.
whereas all the world beside having no other strength then themselves, no better hope then what an arm of Flesh could do for them, have not been able to stand.
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If the Lord had not been Ps. 124.1. on our side, (saith David ) that is, had not God been ours, may Israel now say, if it had not been the Lord who was on our side when men rose up against us:
If the Lord had not been Ps. 124.1. on our side, (Says David) that is, had not God been ours, may Israel now say, if it had not been the Lord who was on our side when men rose up against us:
then they had swallowed us up quicke when their wrath was kindled against us, then had the Waters over-whelmed us, &c. So may we say in this our solemne rejoycing and thanksgiving for that great deliverance now remembred (and for many others formerly) If the Lord had not been on our side,
then they had swallowed us up quick when their wrath was kindled against us, then had the Waters overwhelmed us, etc. So may we say in this our solemn rejoicing and thanksgiving for that great deliverance now remembered (and for many Others formerly) If the Lord had not been on our side,
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When mens owne tongues fall upon them, and cause them to fall, All men saith David, shall see and know it is the Lords worke. Psal. 64.8, 9. Let me say one thing further to you;
When men's own tongues fallen upon them, and cause them to fallen, All men Says David, shall see and know it is the lords work. Psalm 64.8, 9. Let me say one thing further to you;
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I would not have you only to consider how great the deliverance is, what a glorious train of mercies and blessings it hath to follow it, and attend upon it:
I would not have you only to Consider how great the deliverance is, what a glorious train of Mercies and blessings it hath to follow it, and attend upon it:
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and brings forth fruitfully to this day) but reserve your selves rather to consider who it was that wrought it for you, it was the Lord, it was your God.
and brings forth fruitfully to this day) but reserve your selves rather to Consider who it was that wrought it for you, it was the Lord, it was your God.
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The woman of Samaria, Iohn 4.12. thought their Wel of Sychar had a kinde of blessing upon it above others, because so great a man as their Father Iacob dranke of it;
The woman of Samaria, John 4.12. Thought their Well of Sychar had a kind of blessing upon it above Others, Because so great a man as their Father Iacob drank of it;
and with sobernesse of judgement thinke our selves blessed indeed, that we draw all the waters we drinke, all the mercies and preservations we enjoy from such a Fountaine,
and with soberness of judgement think our selves blessed indeed, that we draw all the waters we drink, all the Mercies and preservations we enjoy from such a Fountain,
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It is a rule and principle in common reason and experience, (and weak apprehensions will reach it) which Xenophon well expresseth in his language, thus:
It is a Rule and principle in Common reason and experience, (and weak apprehensions will reach it) which Xenophon well Expresses in his language, thus:
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NONLATINALPHABET. Things that are alike, or of equall worth & contentment in themselves, comming from persons unequall in place and dignity, doe not equally affect men that receive them;
. Things that Are alike, or of equal worth & contentment in themselves, coming from Persons unequal in place and dignity, do not equally affect men that receive them;
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Observe from the premises yet further (by way of instruction) one speciall Ground and Reason of all that exceeding love which the Church of God beareth towards him,
Observe from the premises yet further (by Way of instruction) one special Ground and Reason of all that exceeding love which the Church of God bears towards him,
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and this they apprehending and beleeving, the full streame and current of their love keeping but the naturall and ordinary course, runs towards him, and falls wholly upon him.
and this they apprehending and believing, the full stream and current of their love keeping but the natural and ordinary course, runs towards him, and falls wholly upon him.
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The Church and People of God having this speciall interest in God, which makes him theirs, if they love him, what singular or strange thing do they? (in this respect) they love but their owne, which every man is apt to doe.
The Church and People of God having this special Interest in God, which makes him theirs, if they love him, what singular or strange thing do they? (in this respect) they love but their own, which every man is apt to do.
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and giving attendance at her Posts, serving him night and day, and that instantly, or else ingaged deeper then ordinary, either in their Estate, Credit, Friends, Liberty, Life, &c. for the advancement of his glory, make darknesse of light,
and giving attendance At her Posts, serving him night and day, and that instantly, or Else engaged Deeper then ordinary, either in their Estate, Credit, Friends, Liberty, Life, etc. for the advancement of his glory, make darkness of Light,
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and interpret that strength of affection which ruleth thus gloriously in the wayes and practises of such men, to be nothing else but either weaknesse of judgement,
and interpret that strength of affection which Ruleth thus gloriously in the ways and practises of such men, to be nothing Else but either weakness of judgement,
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is judged of no man, that is, is not rightly and truly judged of, by any man (but only by his owne society, men that are spirituall like himself) by any certaine rule of judgement,
is judged of no man, that is, is not rightly and truly judged of, by any man (but only by his own society, men that Are spiritual like himself) by any certain Rule of judgement,
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then he, and these as wilde, and inconsistent with themselves as lightly can be: As it is with unskilfull Archers, that shoot over, and under, and on both sides,
then he, and these as wild, and inconsistent with themselves as lightly can be: As it is with unskilful Archers, that shoot over, and under, and on both sides,
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But if men did fully apprehend and believe this speciall relation of theirs we speake of, this peculiar interest they have in God, it would neither be thought either defect in wisdome,
But if men did Fully apprehend and believe this special Relation of theirs we speak of, this peculiar Interest they have in God, it would neither be Thought either defect in Wisdom,
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Nebuchadnezzar (doubtlesse) was at great expences, and lavisht Gold apace out of the bagge (what other inconveniences soever he put himselfe upon) when he built that royall Palace of Babel: but because it was his owne, and for the house of his Kingdome,
Nebuchadnezzar (doubtless) was At great expenses, and lavished Gold apace out of the bag (what other inconveniences soever he put himself upon) when he built that royal Palace of Babel: but Because it was his own, and for the house of his Kingdom,
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If he had built for another, no wayes related to him, after such a rate and proportion of charge, men might well have asked, how the King and his Treasure came so soone parted? and have deemed him greater in power then in wisdome.
If he had built for Another, no ways related to him, After such a rate and proportion of charge, men might well have asked, how the King and his Treasure Come so soon parted? and have deemed him greater in power then in Wisdom.
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Behold, is he not their God? have they not a peculiar right and propriety in him? He that loveth his Wife (saith the Apostle Ephes. 5.28. and may not I say much more, he that loveth his God?) loveth Himself:
Behold, is he not their God? have they not a peculiar right and propriety in him? He that loves his Wife (Says the Apostle Ephesians 5.28. and may not I say much more, he that loves his God?) loves Himself:
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yea what greater profit and advantage can, in a regular way, be expected then that it should be publikely knowne and acknowledged in the world, that that God whom wee serve,
yea what greater profit and advantage can, in a regular Way, be expected then that it should be publicly known and acknowledged in the world, that that God whom we serve,
and majesty? The true God is called the glory of those that worship him. They changed their glory into the similitude of an Oxe that eateth grasse, Psal. 106.20. So again, Psal. 62.7.
and majesty? The true God is called the glory of those that worship him. They changed their glory into the similitude of an Ox that Eateth grass, Psalm 106.20. So again, Psalm 62.7.
and to be coupled with a strange god, with a filthy Idoll, (as the best of all worshipped gods are, the true God only excepted) is a great reproach and staine to the dignity and excellency of a man.
and to be coupled with a strange god, with a filthy Idol, (as the best of all worshipped God's Are, the true God only excepted) is a great reproach and stain to the dignity and excellency of a man.
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They went to Baal-Peor, and separated themselves to that shame, &c. Hos. 9.10. So Ier. 11.13. You set up Altars to that shame, &c. Yea, to be under question or just suspition of such an error and great evill, is not a thing so well consisting with any mans reputation in the world.
They went to Baal-peor, and separated themselves to that shame, etc. Hos. 9.10. So Jeremiah 11.13. You Set up Altars to that shame, etc. Yea, to be under question or just suspicion of such an error and great evil, is not a thing so well consisting with any men reputation in the world.
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when he serves him with an evill eye, or thinkes any thing too good, or too great for him? Cursed be the deceiver (saith the Lord by his Prophet, Mal. 1.14.) which hath in his flocke a Male,
when he serves him with an evil eye, or thinks any thing too good, or too great for him? Cursed be the deceiver (Says the Lord by his Prophet, Malachi 1.14.) which hath in his flock a Male,
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But why should such a man be cursed? or how is he a deceiver? The Reason of both followeth (and is the same) For I am a great King, saith the Lord of Hosts.
But why should such a man be cursed? or how is he a deceiver? The Reason of both follows (and is the same) For I am a great King, Says the Lord of Hosts.
and glory of his Majesty, and goeth about (as it were) to perswade the world, that God is not the God which indeed he is, so great and terrible: and so deceiveth it.
and glory of his Majesty, and Goes about (as it were) to persuade the world, that God is not the God which indeed he is, so great and terrible: and so deceives it.
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This peculiar interest of the Church in God, is a sure ground of a most certaine and infallible presage, what will be the end of all the enemies thereof,
This peculiar Interest of the Church in God, is a sure ground of a most certain and infallible presage, what will be the end of all the enemies thereof,
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there is no medling with them but only in a way of love and kindnesse: and so they are the profitablest men under heaven to converse and deale withall.
there is no meddling with them but only in a Way of love and kindness: and so they Are the profitablest men under heaven to converse and deal withal.
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It is true, The People of God seem to be of all men Opportuni injuriis, (as he said) Men, that if any man had a minde to doe mischiefe good cheape, were for his turne,
It is true, The People of God seem to be of all men Opportuni injuriis, (as he said) Men, that if any man had a mind to do mischief good cheap, were for his turn,
and pollute that blessed Name that is called upon you, and by you? Will you unsanctifie the holy One? Will you proclaime it in the hearing of the world? shall Gath and Ashkelon have information from you, that his arme is shortened? that he is now become as man,
and pollute that blessed Name that is called upon you, and by you? Will you unsanctify the holy One? Will you proclaim it in the hearing of the world? shall Gaza and Ashkelon have information from you, that his arm is shortened? that he is now become as man,
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and no longer a God? that his horse are flesh, and not spirit? What do you else (my Brethren) that cast away your hope and confidence, (which your enemies gather up,
and no longer a God? that his horse Are Flesh, and not Spirit? What do you Else (my Brothers) that cast away your hope and confidence, (which your enemies gather up,
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as fast as they perceive you to scatter, and make hope and confidence of it for themselves) and give the cause and state of the Church of God and Religion amongst you as good as lost, which is yet more worth then many worlds? Sampsons courage was above his strength, ( Iudg. 16.20.) because (saith the Text) He knew not that the Lord was departed from him:
as fast as they perceive you to scatter, and make hope and confidence of it for themselves) and give the cause and state of the Church of God and Religion among you as good as lost, which is yet more worth then many world's? Sampsons courage was above his strength, (Judges 16.20.) Because (Says the Text) He knew not that the Lord was departed from him:
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when he that is your God stepped in between the Match and the Powder, and kept them from comming the one at the other? Only now (it may be) you see and apprehend more:
when he that is your God stepped in between the Match and the Powder, and kept them from coming the one At the other? Only now (it may be) you see and apprehend more:
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how sharply doth our Saviour rebuke them, as fooles, and without understanding, Mar. 8.17, 18. Why reason ye thus, because ye have no Bread? perceive ye not yet,
how sharply does our Saviour rebuke them, as Fools, and without understanding, Mar. 8.17, 18. Why reason you thus, Because you have no Bred? perceive you not yet,
neither understand? have ye your heart yet hardened? having eyes, see you not? and having eares, heare you not? and doe ye not remember? When I brake the five Loaves among five thousand,
neither understand? have you your heart yet hardened? having eyes, see you not? and having ears, hear you not? and do you not Remember? When I brake the five Loaves among five thousand,
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and mightinesse of my power in making provision of Bread for you, to suspect or feare inconvenience that way, that ever you should suffer hunger or be affamished.
and mightiness of my power in making provision of Bred for you, to suspect or Fear inconvenience that Way, that ever you should suffer hunger or be affamished.
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and protection of God over us, for the preservation of our lives, liberties, goods, Religion? and shall we suffer such an unworthy and sacrilegious apprehension to tyrannize over us as this, that God will now deliver us up to the will of our enemies,
and protection of God over us, for the preservation of our lives, Liberties, goods, Religion? and shall we suffer such an unworthy and sacrilegious apprehension to tyrannise over us as this, that God will now deliver us up to the will of our enemies,
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Again, in Eighty eight, how many Ships did ye batter, spoile, and sinke? how many did you take for your selfe? how plentifull and royall a feast did you prepare for the fish of the Sea with the flesh of your enemies,
Again, in Eighty eight, how many Ships did you batter, spoil, and sink? how many did you take for your self? how plentiful and royal a feast did you prepare for the Fish of the Sea with the Flesh of your enemies,
and the blood of the mighty? David hath such an expression concerning the Providence of God towards his People in the destruction of Pharaoh, as this, Ps. 74.14. Thou brakest the head of Leviathan in pieces:
and the blood of the mighty? David hath such an expression Concerning the Providence of God towards his People in the destruction of Pharaoh, as this, Ps. 74.14. Thou brakest the head of Leviathan in Pieces:
The People when they came into the Wildernesse, and saw small or no meanes to support them, saw no table, no provision, &c. might be tempted to doubt of,
The People when they Come into the Wilderness, and saw small or no means to support them, saw no table, no provision, etc. might be tempted to doubt of,
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that is, that great overthrow that was given unto Pharaoh, and that wonderfull deliverance which God wrought for his people thereby, was sufficient to uphold their spirits,
that is, that great overthrow that was given unto Pharaoh, and that wonderful deliverance which God wrought for his people thereby, was sufficient to uphold their spirits,
and maintaine a life of hope and confidence within them, that God that had done such great things for them, would never suffer them to perish by forgetfulnesse of them, by withdrawing the arme of his preservation and protection from them,
and maintain a life of hope and confidence within them, that God that had done such great things for them, would never suffer them to perish by forgetfulness of them, by withdrawing the arm of his preservation and protection from them,
if they would but looke up unto him, and make their dependance upon him, according to the glorious encouragement and triumphing provocation of so great and unheard of a deliverance.
if they would but look up unto him, and make their dependence upon him, according to the glorious encouragement and triumphing provocation of so great and unheard of a deliverance.
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So, suppose we be now in the Wildernesse, we see no meanes of support, of subsisting before us, we have not those visible, those sensible testimonies of Gods presence with us,
So, suppose we be now in the Wilderness, we see no means of support, of subsisting before us, we have not those visible, those sensible testimonies of God's presence with us,
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those 36. Barrells of Gunpowder, wherewith God furnished us out of the Cellar at our enemies cost, let us drinke downe them, they will breed good blood, spirit, and courage:
those 36. Barrels of Gunpowder, wherewith God furnished us out of the Cellar At our enemies cost, let us drink down them, they will breed good blood, Spirit, and courage:
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When the Israelites afterwards, so oft proveked God in the Wildernesse, (as David speaketh, Psal. 78.40.) and grieved him in the Desart, viz. by murmuring,
When the Israelites afterwards, so oft proveked God in the Wilderness, (as David speaks, Psalm 78.40.) and grieved him in the Desert, viz. by murmuring,
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they forsook the meate God had given them, they gave over feeding on Leviathan, and so they fainted, their Faith was affamished, and themselves perished.
they forsook the meat God had given them, they gave over feeding on Leviathan, and so they fainted, their Faith was affamished, and themselves perished.
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Such a Preservation, such a Deliverance as this, so deep and downe laden (as it were) with the precious spoiles of heaven, the ingredients and substance of it being nothing else but the infinite, incomprehensible wisdome, power, goodnesse, love,
Such a Preservation, such a Deliverance as this, so deep and down laden (as it were) with the precious spoils of heaven, the ingredients and substance of it being nothing Else but the infinite, incomprehensible Wisdom, power, Goodness, love,
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and Houses, and Lands, by faire and full Estates, by Pleasures, and Ease, and Liberty, &c. that a man (in Scripture phrase) is not able to live without these,
and Houses, and Lands, by fair and full Estates, by Pleasures, and Ease, and Liberty, etc. that a man (in Scripture phrase) is not able to live without these,
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Are there not many that would bee thought people of God, and to have interest in him, that yet are as effeminate and impotent in their desires and lustings after things of this life,
are there not many that would be Thought people of God, and to have Interest in him, that yet Are as effeminate and impotent in their Desires and lustings After things of this life,
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and they are Like to those that goe downe into the Pit, (as David speaks) and what can be more prejudiciall to the glory of God? what can derogate more from his goodnes, bounty,
and they Are Like to those that go down into the Pit, (as David speaks) and what can be more prejudicial to the glory of God? what can derogate more from his Goodness, bounty,
& power, then to finde men in these deep discontentments, in such faintings of heart for want of these by-matters of the world, who pretend and challenge interest in God, and his All-sufficiency?
& power, then to find men in these deep discontentments, in such faintings of heart for want of these by-matters of the world, who pretend and challenge Interest in God, and his All-sufficiency?
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Doth not the Scripture prove the Resurrection from the dead? and that Abraham, Isaac, and Iacob are yet living, by this argument, that God is the God not of the dead, but of the living.
Does not the Scripture prove the Resurrection from the dead? and that Abraham, Isaac, and Iacob Are yet living, by this argument, that God is the God not of the dead, but of the living.
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That God being a God of that infinite goodnesse and bounty, and withall of power, and strength, and greatnesse answerable, it is altogether a thing unworthy of him, to call himselfe the God of such,
That God being a God of that infinite Goodness and bounty, and withal of power, and strength, and greatness answerable, it is altogether a thing unworthy of him, to call himself the God of such,
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and yet be as low, and as little worth as he could be, had he had interest in the poorest creature in the world? (For what condition more empty and poore then death?)
and yet be as low, and as little worth as he could be, had he had Interest in the Poorest creature in the world? (For what condition more empty and poor then death?)
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and are as dead men, without any life or soule of joy or comfort, except the world puts life into them, doe not these make God to bee the God of the dead,
and Are as dead men, without any life or soul of joy or Comfort, except the world puts life into them, do not these make God to be the God of the dead,
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Elkanah did well and truly represent the Melancholy and uncomfortable temper of his wife for want of Children, as reflecting some prejudice and disparagement upon him, being her husband:
Elkanah did well and truly represent the Melancholy and uncomfortable temper of his wife for want of Children, as reflecting Some prejudice and disparagement upon him, being her husband:
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and with hands hanging down, because The Figge trees doe not flourish, and because There is no fruit on the Vine, and the Fields yeeld no meate, (as it is Hab. 3.17.) because outward comforts faile and are cut off from us, doe we not darken the face of the heaven,
and with hands hanging down, Because The Fig trees do not flourish, and Because There is no fruit on the Vine, and the Fields yield no meat, (as it is Hab. 3.17.) Because outward comforts fail and Are Cut off from us, do we not darken the face of the heaven,
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Therefore now let him that claimeth interest in God, that saith God is his God, let him vindicate and make good so great a title and claime in the sight of the world, by a heart full of joy,
Therefore now let him that claimeth Interest in God, that Says God is his God, let him vindicate and make good so great a title and claim in the sighed of the world, by a heart full of joy,
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and full of contentment in the midst of outward wants, and necessities, of hunger, nakednesse, reproach, &c. If he hath an estate of joy and peace in God, it is an unseemly thing for him to fill the eares of the world,
and full of contentment in the midst of outward Wants, and necessities, of hunger, nakedness, reproach, etc. If he hath an estate of joy and peace in God, it is an unseemly thing for him to fill the ears of the world,
So (my brethren) they that say (with David ) that God is their God, that they have an interest in him, such signes as these must follow them as a glorious retinue in the world, to answer that greatnesse:
So (my brothers) they that say (with David) that God is their God, that they have an Interest in him, such Signs as these must follow them as a glorious retinue in the world, to answer that greatness:
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For (as David speaketh Psal. 34.) Of them that feare the Lord, we may as well, with as much truth, (and with more perspicuity and evidence of truth) they that injoy the Lord, and have interest in him, want nothing: (except perhaps the knowledge of their abundance) God will fill any mans cup alone,
For (as David speaks Psalm 34.) Of them that Fear the Lord, we may as well, with as much truth, (and with more perspicuity and evidence of truth) they that enjoy the Lord, and have Interest in him, want nothing: (except perhaps the knowledge of their abundance) God will fill any men cup alone,
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as you have heard) then are we not to bow downe our backs, to suffer all kinde of discontentments and discouragements to goe over us (as generally we doe) and to tread downe the strength and comfort of our hearts,
as you have herd) then Are we not to bow down our backs, to suffer all kind of discontentments and discouragements to go over us (as generally we do) and to tread down the strength and Comfort of our hearts,
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because the world refuseth to give us the right hand of fellowship, because they that are mounted upon the high places of the earth (as Esay speakes) Behold us afar off, and doe not favour our righteous dealings,
Because the world Refuseth to give us the right hand of fellowship, Because they that Are mounted upon the high places of the earth (as Isaiah speaks) Behold us afar off, and do not favour our righteous dealings,
when the Sunne shines out unto us in the fulnesse of his strength? were not this to cast an aspersion upon that glorious creature the Sunne, the beauty of heaven,
when the Sun shines out unto us in the fullness of his strength? were not this to cast an aspersion upon that glorious creature the Sun, the beauty of heaven,
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as if he wanted the help of inferiour Luminaries to serve the world with that great and heavenly commodity of light? And shall we not charge weaknesse and insufficiency upon the great God of heaven and earth, to revive and cherish us,
as if he wanted the help of inferior Luminaries to serve the world with that great and heavenly commodity of Light? And shall we not charge weakness and insufficiency upon the great God of heaven and earth, to revive and cherish us,
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if we be therefore sad and uncomfortable, because we have not alike interest in those gods, that are made of men, I meane Kings, and Princes, and Rulers of the earth,
if we be Therefore sad and uncomfortable, Because we have not alike Interest in those God's, that Are made of men, I mean Kings, and Princes, and Rulers of the earth,
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and provided the best Vault he could finde in all his kingdome of darknesse, for advancement of her designes, he furnished her with engines and instruments, such as his kingdome affords, to have given that fatall and terrible blow (as they called it) to their adversaries,
and provided the best Vault he could find in all his Kingdom of darkness, for advancement of her designs, he furnished her with Engines and Instruments, such as his Kingdom affords, to have given that fatal and terrible blow (as they called it) to their Adversaries,
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as to digge into hell to finde a treasure of blood, to mend their cup withall? why could they not let this poore shovell-full of earth, cast up in the midst of the Sea, (as one of their Spanish Kings,
as to dig into hell to find a treasure of blood, to mend their cup withal? why could they not let this poor shovel-full of earth, cast up in the midst of the Sea, (as one of their Spanish Kings,
if my remembrance faileth mee not, in the height of his malice and swelling vanity termed this Island of ours) why did they not let it alone? If their portion be in heaven (as they say) a shovell full of earth would have been but a mean and unworthy addition to it.
if my remembrance Faileth me not, in the height of his malice and swelling vanity termed this Island of ours) why did they not let it alone? If their portion be in heaven (as they say) a shovel full of earth would have been but a mean and unworthy addition to it.
Alas, that unsatiable hungring and thirsting after blood, and that hunting the lives of those that they judge their enemies, those sixe and thirty Barrels of Gunpowder, with those Barres of Iron, and Billets of wood, (which may bee quartered for the armes of the Babylonish Synagogue ) these,
Alas, that unsatiable hungering and thirsting After blood, and that hunting the lives of those that they judge their enemies, those sixe and thirty Barrels of Gunpowder, with those Bars of Iron, and Billets of wood, (which may be quartered for the arms of the Babylonish Synagogue) these,
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So doe these men (if they did but understand the voice and language of their own waies and workes) make a plain confession to the world, that God hath forsaken them;
So do these men (if they did but understand the voice and language of their own ways and works) make a plain Confessi to the world, that God hath forsaken them;
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Secondly, those likewise sin against this interest in God (and are to be reproved) that make their dependance upon any creature, that make flesh their arme: (as Ier. 17.5.) this sin is of some affinity with the former:
Secondly, those likewise since against this Interest in God (and Are to be reproved) that make their dependence upon any creature, that make Flesh their arm: (as Jeremiah 17.5.) this since is of Some affinity with the former:
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and of all they hope, and of all they desire, upon God alone, except they have some other foundation that they may see and looke upon, to lay with him.
and of all they hope, and of all they desire, upon God alone, except they have Some other Foundation that they may see and look upon, to lay with him.
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something upon which they may rely and trust to, and cast all the weight and burthen of their cares and feares upon, that they may converse with by some outward sense or other, chiefly by the eye, they must see him:
something upon which they may rely and trust to, and cast all the weight and burden of their Cares and fears upon, that they may converse with by Some outward sense or other, chiefly by the eye, they must see him:
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as a thing that would but abuse them, and doe them no good, this is that that hath the great recompence of reward (as the Apostle speakes Heb. 10.35.) as if there were inferiour rewards prepared for other services,
as a thing that would but abuse them, and do them no good, this is that that hath the great recompense of reward (as the Apostle speaks Hebrew 10.35.) as if there were inferior rewards prepared for other services,
to doe it in a carelesse, secure, and resolute manner (as the word NONLATINALPHABET importeth) assuring us that hee doth care for us, (which no creature doth in comparison of him) men will thinke of it ten times before they will doe it once, 1 Pet. 5.7.
to do it in a careless, secure, and resolute manner (as the word imports) assuring us that he does care for us, (which no creature does in comparison of him) men will think of it ten times before they will do it once, 1 Pet. 5.7.
as we use to lay burdens of any weight upon Tables or Stooles, when we suspect the joynts to be crazy and shaken, we lay them downe as gently and easily as may be,
as we use to lay burdens of any weight upon Tables or Stools, when we suspect the Joints to be crazy and shaken, we lay them down as gently and Easily as may be,
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Wheras he gives us in that, an assurance before hand, yea, gives it as the reason or ground, upon which he requires us, to cast all our care upon him, in such a manner.
Whereas he gives us in that, an assurance before hand, yea, gives it as the reason or ground, upon which he requires us, to cast all our care upon him, in such a manner.
and sinke, and die under it, and not cast it upon God, now walkest thou laden to the prejudice and scandall of heaven, thy burthen would be honourable upon the shoulder of the Almighty, both to him and thee.
and sink, and die under it, and not cast it upon God, now walkest thou laden to the prejudice and scandal of heaven, thy burden would be honourable upon the shoulder of the Almighty, both to him and thee.
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We account it a meane calling among men, and servile, to carry burdens, but it is exceeding glorious in God, to beare all the burdens of his Saints, that they may walke upright,
We account it a mean calling among men, and servile, to carry burdens, but it is exceeding glorious in God, to bear all the burdens of his Saints, that they may walk upright,
and evill spoken of in the world, by seeking to lay other foundations of our peace and comfort, besides the favour and power of God alone? why doe we not stand sure upon him,
and evil spoken of in the world, by seeking to lay other foundations of our peace and Comfort, beside the favour and power of God alone? why do we not stand sure upon him,
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though we have nothing else to establish us? why are we not built upon him? what addition can be made unto him? if we had all the flesh in the world made up into an arme of salvation unto us, could it adde any thing to our security?
though we have nothing Else to establish us? why Are we not built upon him? what addition can be made unto him? if we had all the Flesh in the world made up into an arm of salvation unto us, could it add any thing to our security?
And therefore David in the name of the Church of God, fats and flesheth (as it were) his trust and confidence with that consideration, Our help standeth in the name of the Lord, that made heaven and earth;
And Therefore David in the name of the Church of God, fats and flesheth (as it were) his trust and confidence with that consideration, Our help Stands in the name of the Lord, that made heaven and earth;
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as if he meant never to trouble himselfe further (as long as he saw heaven and earth standing before him) to enquire out more names of helpers and defenders to joyne with him that made heaven and earth.
as if he meant never to trouble himself further (as long as he saw heaven and earth standing before him) to inquire out more names of helpers and defenders to join with him that made heaven and earth.
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why do we suffer any thought to enter into us of standing upon any other ground? why are we troubled and distracted in our selves, about seeking and providing a hiding place from storms and tempests,
why do we suffer any Thought to enter into us of standing upon any other ground? why Are we troubled and distracted in our selves, about seeking and providing a hiding place from storms and tempests,
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and all the world must give out their right to them, but for the truth and substance of it, that they leave to divide, who will, amongst them) But let it be here againe considered, what interest it is like, that they have in God,
and all the world must give out their right to them, but for the truth and substance of it, that they leave to divide, who will, among them) But let it be Here again considered, what Interest it is like, that they have in God,
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Doe they make their dependance intire upon God? doe they trust in him alone for the bearing up of the Pillars of their Church? doe they commit their cause unto him, attempting nothing but that which is lawfull and right for the advancing thēselves, their Church,
Do they make their dependence entire upon God? do they trust in him alone for the bearing up of the Pillars of their Church? do they commit their cause unto him, attempting nothing but that which is lawful and right for the advancing themselves, their Church,
if innocency and righteous dealing will not sustain them? (which is an essentiall Character of him that hath confidence in God) yea, have they not cast off his Word (as Esay 30.12.) and trust in violence and wickednesse, (as the former) or Oppression and perversenesse, (as the latter Translation hath it) and stay thereupon? do they trust more in Treasons, in Poisons, in Rebellions, in Conjurations, in Fires, in Swords, in Ships, in bloody Butchers, in Gunpowder, in Vaults, in Iron, in Wood, in any thing then in God,
if innocency and righteous dealing will not sustain them? (which is an essential Character of him that hath confidence in God) yea, have they not cast off his Word (as Isaiah 30.12.) and trust in violence and wickedness, (as the former) or Oppression and perverseness, (as the latter translation hath it) and stay thereupon? do they trust more in Treasons, in Poisons, in Rebellions, in Conjurations, in Fires, in Swords, in Ships, in bloody Butchers, in Gunpowder, in Vaults, in Iron, in Wood, in any thing then in God,
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and doe they not stay themselves thereon? are not these the goodly Pillars, and polished Corners of their Temple? doe they not hope to live and subsist in the world,
and do they not stay themselves thereon? Are not these the goodly Pillars, and polished Corners of their Temple? do they not hope to live and subsist in the world,
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Surely that Church may say, He that is their God, is not the God of Salvation, but of Destruction: the name of their God in Hebrew is, Abaddon, Rev. 9.11.
Surely that Church may say, He that is their God, is not the God of Salvation, but of Destruction: the name of their God in Hebrew is, Abaddon, Rev. 9.11.
THirdly (and lastly) if the Church and People of God have such interest in God, (as hath been formerly opened) then those also are to be reproved that challenge this interest in him,
Thirdly (and lastly) if the Church and People of God have such Interest in God, (as hath been formerly opened) then those also Are to be reproved that challenge this Interest in him,
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If they see but a great Wave comming towards them, they are ready with Peter (in Mat. 14.29.) to cry out, We perish: or if they taste but some bitternesse in the Broth, presently cry out with the Prophets Children (2 Kings 4.40.) There is death in the Pot. How many are there that say, they have interest in God, whose hearts faile them,
If they see but a great Wave coming towards them, they Are ready with Peter (in Mathew 14.29.) to cry out, We perish: or if they taste but Some bitterness in the Broth, presently cry out with the prophets Children (2 Kings 4.40.) There is death in the Pot. How many Are there that say, they have Interest in God, whose hearts fail them,
So the Israelites (Exod. 14.10.) did but lift up their eyes, and saw the Egyptians marching after them, and the Text saith, they also were sore afraid.
So the Israelites (Exod 14.10.) did but lift up their eyes, and saw the egyptians marching After them, and the Text Says, they also were soar afraid.
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and touched, as David was of his Son Absolon, or Adoniah; (2 King. 1.6.) it is said that his Father would not displease him from his Childhood, to say,
and touched, as David was of his Son Absalom, or Adoniah; (2 King. 1.6.) it is said that his Father would not displease him from his Childhood, to say,
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Are they not rather a giving honour to men, and magnifying the powers of darknesse, and the devill himselfe above God? What are any such feares, being rightly interpreted,
are they not rather a giving honour to men, and magnifying the Powers of darkness, and the Devil himself above God? What Are any such fears, being rightly interpreted,
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and truth, and power of God? These are windes and waves that will not obey him, that he cannot 〈 ◊ 〉 and comman•• Should such a man as I feare, (saith Nehemiah ) that have professed such confidence in God? and still you shall finde, that in Scripture there is an opposition between those feares,
and truth, and power of God? These Are winds and waves that will not obey him, that he cannot 〈 ◊ 〉 and comman•• Should such a man as I Fear, (Says Nehemiah) that have professed such confidence in God? and still you shall find, that in Scripture there is an opposition between those fears,
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and that honour that is due unto God from those that are his, and say they have interest in him: See those Scriptures, Ezra 8.22. Nehem. 4.14. 1 Pet. 3.14, 15. at your leisure.
and that honour that is due unto God from those that Are his, and say they have Interest in him: See those Scriptures, Ezra 8.22. Nehemiah 4.14. 1 Pet. 3.14, 15. At your leisure.
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But you will say, If the Lion hath roared, who will not, or shall not be afraid? (as Amos ) and if the Trumpet be blowne in the City, ought not the people to feare? If God himself denounce war against his people,
But you will say, If the lion hath roared, who will not, or shall not be afraid? (as Amos) and if the Trumpet be blown in the city, ought not the people to Fear? If God himself denounce war against his people,
and to doe with his Saints even as they list, (as it is said they did to Iohn the Baptist, in his time) and cuts off the wonted signs and tokens of his presence with his owne,
and to do with his Saints even as they list, (as it is said they did to John the Baptist, in his time) and cuts off the wonted Signs and tokens of his presence with his own,
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are not these things enough to shake the foundations of any mans confidence, to make all hands hang downe, and all knees wax feeble? to breake the heart of any mans hope? who is able to stand in the face of such a destruction comming from the Almighty,
Are not these things enough to shake the foundations of any men confidence, to make all hands hang down, and all knees wax feeble? to break the heart of any men hope? who is able to stand in the face of such a destruction coming from the Almighty,
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and that which he doth, he must doe quickly, the sound of his great Masters feete is behinde him, with the great chain of darknesse in his hand, to lay him up fast in the bottomlesse Pit for ever.
and that which he does, he must do quickly, the found of his great Masters feet is behind him, with the great chain of darkness in his hand, to lay him up fast in the bottomless Pit for ever.
Secondly, it is to be considered, that though all the wayes and pathes of God, are Mercy and Truth unto his Church, and such as keep his Covenant (as David speakes) yet are there many things in these wayes of his, very liable (and obnoxious for a time) to another interpretation.
Secondly, it is to be considered, that though all the ways and paths of God, Are Mercy and Truth unto his Church, and such as keep his Covenant (as David speaks) yet Are there many things in these ways of his, very liable (and obnoxious for a time) to Another Interpretation.
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To give the true sense and meaning of all passages in Gods providence and administration towards his Church, requires an Interpreter, one of a thousand. God may be comming towards his Church in a way of Mercy and Truth, when the thoughts of our hearts are ready to say, he is comming in a way of judgement and destruction.
To give the true sense and meaning of all passages in God's providence and administration towards his Church, requires an Interpreter, one of a thousand. God may be coming towards his Church in a Way of Mercy and Truth, when the thoughts of our hearts Are ready to say, he is coming in a Way of judgement and destruction.
There was given to me (saith S. Paul 2 Cor. 12.7.) A messenger from (or of) Satan. It was well spied of S. Paul, to finde out a gift of God, in a message, and messenger from the devill.
There was given to me (Says S. Paul 2 Cor. 12.7.) A Messenger from (or of) Satan. It was well spied of S. Paul, to find out a gift of God, in a message, and Messenger from the Devil.
It sometimes requires much wisdome, and pondering, and consideration of things to understand the loving kindnesse of the Lord in them, (as David speakes Psal. 107.43.) There are some things hard to be understood (saith Peter ) in Pauls Epistles, which some pervert to their owne destruction.
It sometime requires much Wisdom, and pondering, and consideration of things to understand the loving kindness of the Lord in them, (as David speaks Psalm 107.43.) There Are Some things hard to be understood (Says Peter) in Paul's Epistles, which Some pervert to their own destruction.
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So are there in Gods government of the Church, many things hard to be understood (for a season) which some pervert to their owne discomfiture, till God himselfe, by the light of a joyfull issue, cleeres his owne intent and meaning therein.
So Are there in God's government of the Church, many things hard to be understood (for a season) which Some pervert to their own discomfiture, till God himself, by the Light of a joyful issue, clears his own intent and meaning therein.
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A 3. thing to be cōsidered, is, that as it was said of Christ, the head of the Church, that he was appointed (or, set up) for the falling (as well as for the rising) of many in Israel.
A 3. thing to be considered, is, that as it was said of christ, the head of the Church, that he was appointed (or, Set up) for the falling (as well as for the rising) of many in Israel.
God could have confounded the world, and the wise things therof otherwise, and have brought to nought the mighty things of it, by a more immediate way;
God could have confounded the world, and the wise things thereof otherwise, and have brought to nought the mighty things of it, by a more immediate Way;
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God could have tempered another cup that should have been as present death to the Nations, to have drunke of it, ( Zach. 12.2.) but Ierusalem must be made the cup of poyson to all the people round about,
God could have tempered Another cup that should have been as present death to the nations, to have drunk of it, (Zach 12.2.) but Ierusalem must be made the cup of poison to all the people round about,
He could have framed and throwne Millstones downe from heaven upon all people, (as he did upon those five Kings and their Armies in the dayes of Ioshua, Iosh. 10.11.) but Ierusalem againe must be made the heavy stone for all people, that whosoever shall offer to heave at it,
He could have framed and thrown Millstones down from heaven upon all people, (as he did upon those five Kings and their Armies in the days of Ioshua, Joshua 10.11.) but Ierusalem again must be made the heavy stone for all people, that whosoever shall offer to heave At it,
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The Church of Rome indeed gapes after this priviledge, and makes account, that all Nations and Churches in the world that will not bow downe and serve her,
The Church of Room indeed gapes After this privilege, and makes account, that all nations and Churches in the world that will not bow down and serve her,
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and fall downe and worship her, shall be destroyed, and imputes the fearefull desolation of the Grecian Churches, to that enmity against her, which they professe to this day.
and fallen down and worship her, shall be destroyed, and imputes the fearful desolation of the Grecian Churches, to that enmity against her, which they profess to this day.
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and enemies of God, but to be their destruction in a speciall and more remarkable way and manner, viz. in the nature of a Snare, that they may not feare,
and enemies of God, but to be their destruction in a special and more remarkable Way and manner, viz. in the nature of a Snare, that they may not Fear,
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or that kinde of destruction which the Scripture usually calls, a being confounded. Behold all they that provoke thee (saith Esay 41.11.) shall be ashamed and confounded.
or that kind of destruction which the Scripture usually calls, a being confounded. Behold all they that provoke thee (Says Isaiah 41.11.) shall be ashamed and confounded.
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A poore man in the Country, that is borne only to inherite the dust, that had never a good Coate on his back since he was borne, he is not ashamed of a 〈 … 〉 walkes,
A poor man in the Country, that is born only to inherit the dust, that had never a good Coat on his back since he was born, he is not ashamed of a 〈 … 〉 walks,
but take a Courtier, or a Merchant, or a Citizen of best ranke and quality, that have been clothed with fine linnen, and fared deliciously every day, that have not been seen but in soft raiment, in Silke, in Silver, and Gold;
but take a Courtier, or a Merchant, or a Citizen of best rank and quality, that have been clothed with fine linen, and fared deliciously every day, that have not been seen but in soft raiment, in Silk, in Silver, and Gold;
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So when the Lord saith, that the enemies of his Church shall be ashamed, it implies that they shall have a time granted them, wherein they shall flourish like a green Bay tree, (which tastes not of Winter,
So when the Lord Says, that the enemies of his Church shall be ashamed, it Implies that they shall have a time granted them, wherein they shall flourish like a green Bay tree, (which tastes not of Winter,
as most trees besides do, losing the beauty, and verdure, and comelinesse of their leaves, which the Bay tree doth not) that they shall have a time, wherein they shall doe,
as most trees beside doe, losing the beauty, and verdure, and comeliness of their leaves, which the Bay tree does not) that they shall have a time, wherein they shall do,
even what they list in the world, (as David speakes Psal. 73.7. &c.) or (as the originall hath it) shall even passe the desires of the heart, that is, shall have more power and authority,
even what they list in the world, (as David speaks Psalm 73.7. etc.) or (as the original hath it) shall even pass the Desires of the heart, that is, shall have more power and Authority,
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In this great prosperity of theirs, and poore and contemptible condition of the Church before them, God layes the foundation and corner stone of their shame and confusion, which otherwise (to speake properly) could not be brought to passe.
In this great Prosperity of theirs, and poor and contemptible condition of the Church before them, God lays the Foundation and corner stone of their shame and confusion, which otherwise (to speak properly) could not be brought to pass.
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how termes stand between his Church and the wicked, the enemies of it in this point, viz. that the Church should certainly be the ruine and confusion of the wicked, they both cary an intimatiō of what I now speak of, viz. that the Church shall be their destruction, in the nature of a Snare, or in such a way,
how terms stand between his Church and the wicked, the enemies of it in this point, viz. that the Church should Certainly be the ruin and confusion of the wicked, they both carry an intimation of what I now speak of, viz. that the Church shall be their destruction, in the nature of a Snare, or in such a Way,
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if it be artificiall and Italian right, it hath neither smell nor colour in it, to cause any feare or jealousie at all in him that shall drinke it, it shall have the appearance,
if it be artificial and Italian right, it hath neither smell nor colour in it, to cause any Fear or jealousy At all in him that shall drink it, it shall have the appearance,
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and smell, and manifest taste of Wine that is made by God to strengthen mans heart; (as David speakes) and this poyson God will put into a cup too, the Church shall be a cup of poyson, Ierusalem shall be made fit to provoke the thirst of the enemie, to draw him on to take it,
and smell, and manifest taste of Wine that is made by God to strengthen men heart; (as David speaks) and this poison God will put into a cup too, the Church shall be a cup of poison, Ierusalem shall be made fit to provoke the thirst of the enemy, to draw him on to take it,
when the enemies conceive there is no more danger in destroying it, then a man that is thirsty thinkes there is in drinking a cup of Wine that stands before him.
when the enemies conceive there is no more danger in destroying it, then a man that is thirsty thinks there is in drinking a cup of Wine that Stands before him.
And so the other comparison, of making the Church a heavy stone, that shall over-heare and teare in pieces him that shall offer to heave and lift it up, falls this way also.
And so the other comparison, of making the Church a heavy stone, that shall overhear and tear in Pieces him that shall offer to heave and lift it up, falls this Way also.
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He doth not say, he would make Ierusalem a great stone, but a heavy, or massy stone. We know the greatnesse or bignesse of a stone may be discerned by the eye,
He does not say, he would make Ierusalem a great stone, but a heavy, or massy stone. We know the greatness or bigness of a stone may be discerned by the eye,
Now the Church of God is sometimes a great stone, the enemies have no great minde to be medling with it, they have no hope to heave it, there is a face of beauty,
Now the Church of God is sometime a great stone, the enemies have no great mind to be meddling with it, they have no hope to heave it, there is a face of beauty,
but sometimes again, the outward appearance and figure of this stone is quite changed and altered, it seems to be brought to so small a size, that it may well be loaden and carried away;
but sometime again, the outward appearance and figure of this stone is quite changed and altered, it seems to be brought to so small a size, that it may well be loaded and carried away;
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I meane in respect of any favour or countenance he gives his Church in the eyes of the world, to assist and strengthen the hand of it, there is no great cause of feare for all this,
I mean in respect of any favour or countenance he gives his Church in the eyes of the world, to assist and strengthen the hand of it, there is no great cause of Fear for all this,
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because such a withdrawing as this from his Church, is simply necessary for setting his Snare. The Church could not be a Gin to catch the enemies of it in such a manner as is spoken of,
Because such a withdrawing as this from his Church, is simply necessary for setting his Snare. The Church could not be a Gin to catch the enemies of it in such a manner as is spoken of,
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So, if the world saw or apprehended any thing to be afraid of in the Church, (as any outward testimony of the presence of God must needs be, that falls within the reach of their understandings) this might binde the world to some termes of good behaviour towards them, this might keep violence,
So, if the world saw or apprehended any thing to be afraid of in the Church, (as any outward testimony of the presence of God must needs be, that falls within the reach of their understandings) this might bind the world to Some terms of good behaviour towards them, this might keep violence,
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But when men set Gins or Snares to be the death of Birds of Prey, Vermine, Beasts, or the like, every man conveyes himselfe out of sight as much as may be,
But when men Set Begins or Snares to be the death of Birds of Prey, Vermin, Beasts, or the like, every man conveys himself out of sighed as much as may be,
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and hide himself in some secret place, where they may not discry him, nor yet suspect him, that so being drawn on by their cursed hungring and thirsting after the blood of the Church, the Lion may take his advantage,
and hide himself in Some secret place, where they may not descry him, nor yet suspect him, that so being drawn on by their cursed hungering and thirsting After the blood of the Church, the lion may take his advantage,
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The truth is, that all holy and consecrate things are snares to the wicked, (as the Scripture speakes it in a particular case Prov. 20.25. Ier. 2.2.) but there is a greater generality of the truth of it.
The truth is, that all holy and consecrate things Are snares to the wicked, (as the Scripture speaks it in a particular case Curae 20.25. Jeremiah 2.2.) but there is a greater generality of the truth of it.
His intent is not only (nor, as I take it, so much) to expresse the danger a man falls upon when he hath devoured, that then he shall pay deare for it,
His intent is not only (nor, as I take it, so much) to express the danger a man falls upon when he hath devoured, that then he shall pay deer for it,
but further, and more principally to intimate this, that things that are sanctified and set apart to God, are in mens way (as it were) where they may easily,
but further, and more principally to intimate this, that things that Are sanctified and Set apart to God, Are in men's Way (as it were) where they may Easily,
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Their hearts may be lifted up within them to their destruction, as it is said of Vzziah when he was waxen strong, and great in power, 2 Chron. 26.16.
Their hearts may be lifted up within them to their destruction, as it is said of Uzziah when he was waxed strong, and great in power, 2 Chronicles 26.16.
and had gotten him to the edge or brow of the hill, whereon their City was built, thinking to have made quick dispatch of him, to have throwne him down headlong, it is said, Hee passed through the midst of them, and went his way:
and had got him to the edge or brow of the hill, whereon their city was built, thinking to have made quick dispatch of him, to have thrown him down headlong, it is said, He passed through the midst of them, and went his Way:
for being neare to destruction, (as we count nearnesse) for God may be as far from giving his voice and consent for the desolation and destruction of it,
for being near to destruction, (as we count nearness) for God may be as Far from giving his voice and consent for the desolation and destruction of it,
Such is the condition of the Church, it is never nearer the glory, and beauty, and full strength of it, then when it seemes to be most forsaken of God.
Such is the condition of the Church, it is never nearer the glory, and beauty, and full strength of it, then when it seems to be most forsaken of God.
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when he cryed out, My God, my God, Why hast thou forsaken me? Ought not Christ to suffer (saith he himself) and so immediatly and without delay, upon his sufferings, to enter into his glory? So when the Church is readiest to cry out,
when he cried out, My God, my God, Why hast thou forsaken me? Ought not christ to suffer (Says he himself) and so immediately and without Delay, upon his sufferings, to enter into his glory? So when the Church is Readiest to cry out,
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Our Saviour himselfe hath given us this signe, and therefore it is a foundation that will beare a building of greater weight and worth then a conjecture or a hopefull probability of such a thing;
Our Saviour himself hath given us this Signen, and Therefore it is a Foundation that will bear a building of greater weight and worth then a conjecture or a hopeful probability of such a thing;
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When the Son of man commeth, viz. to avenge his People and Church of their enemies, Shall he finde Faith upon earth? (Luk. 18.8.) that is, amongst those servants of his, for whose deliverance he comes;
When the Son of man comes, viz. to avenge his People and Church of their enemies, Shall he find Faith upon earth? (Luk. 18.8.) that is, among those Servants of his, for whose deliverance he comes;
First, to dispatch with the latter, because I hope there are few of that brood in presence, (if any) especially for Heads and Captaines of that cursed confederacy, with whom (especially) matters of this nature would be transacted and negotiated.
First, to dispatch with the latter, Because I hope there Are few of that brood in presence, (if any) especially for Heads and Captains of that cursed confederacy, with whom (especially) matters of this nature would be transacted and negotiated.
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and then we shall bee free to converse with the first, the Church and People of God, with whom we desire chiefly to have to doe in our present Exhortation.
and then we shall be free to converse with the First, the Church and People of God, with whom we desire chiefly to have to do in our present Exhortation.
First therefore, if the Church and People of God stand really possessed of that high priviledge and prerogative Royall, (that hath beene spoken of) if they have indeed that interest in the Lord Almighty, in his Mercy, Wisdome, Power, with all the rest of his glorious perfections (as hath been proved) then heare all you that are enemies to the People of the God of Abraham, you that either cry out with Edom, or speake it in your hearts with Sanballat, Tobiah, and such like under-hand enemies of the Church of God, Down with it, down with it, even to the ground;
First Therefore, if the Church and People of God stand really possessed of that high privilege and prerogative Royal, (that hath been spoken of) if they have indeed that Interest in the Lord Almighty, in his Mercy, Wisdom, Power, with all the rest of his glorious perfections (as hath been proved) then hear all you that Are enemies to the People of the God of Abraham, you that either cry out with Edom, or speak it in your hearts with Sanballat, Tobiah, and such like underhand enemies of the Church of God, Down with it, down with it, even to the ground;
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First, be exhorted and perswaded to lay aside all thoughts of violence, to let fall all your desires and purposes of ev•• against the generation of the righteous,
First, be exhorted and persuaded to lay aside all thoughts of violence, to let fallen all your Desires and Purposes of ev•• against the generation of the righteous,
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These men against whom your eye is evill, whose flesh you eate like bread, and whose blood you drinke like sweet and pleasant Wine, against whom you have suffered your selves to be provoked and inraged by the cursed and common enemy, both yours & theirs, the devill:
These men against whom your eye is evil, whose Flesh you eat like bred, and whose blood you drink like sweet and pleasant Wine, against whom you have suffered your selves to be provoked and enraged by the cursed and Common enemy, both yours & theirs, the Devil:
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or (as the word signifieth) they are a People, more then a People, as Iohn Baptist is said (by our Saviour) to be a Prophet, yea, and more then a Prophet.
or (as the word signifies) they Are a People, more then a People, as John Baptist is said (by our Saviour) to be a Prophet, yea, and more then a Prophet.
as a treasure) rise up against these, or offer to lay their hand upon these annointed ones? Is it because there is no other way that leadeth to destruction? As the People in their murmurings against Moses, reasoned with him;
as a treasure) rise up against these, or offer to lay their hand upon these anointed ones? Is it Because there is no other Way that leads to destruction? As the People in their murmurings against Moses, reasoned with him;
Is it because they thinke no other sin, no other way of wickednesse against God, that will bring vengeance and damnation swift enough upon their heads,
Is it Because they think no other since, no other Way of wickedness against God, that will bring vengeance and damnation swift enough upon their Heads,
except they smite him in the face? Nay, except they levell and aime at the very apple of his eye, which is the tenderest part in the face? There is no Childe of God,
except they smite him in the face? Nay, except they level and aim At the very apple of his eye, which is the Tenderest part in the face? There is no Child of God,
What? Is that man of sin, and all his confederates with him, all that have been baptized in the spirit of that fornication, are they afraid and of doubtfull and deliberative thoughts,
What? Is that man of since, and all his confederates with him, all that have been baptised in the Spirit of that fornication, Are they afraid and of doubtful and deliberative thoughts,
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whether all their other sins be able to bring downe that great Mountaine of their power? is it made so strong, that unlesse they drinke also freely of the blood of the Saints, they are afraid that God otherwise should passe them over,
whither all their other Sins be able to bring down that great Mountain of their power? is it made so strong, that unless they drink also freely of the blood of the Saints, they Are afraid that God otherwise should pass them over,
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or (as Esaies expression is) like a destruction from the Almighty, except they make havock in the Lords heritage? Doe they know that this is a sin by it selfe,
or (as Isaiah's expression is) like a destruction from the Almighty, except they make havoc in the lords heritage? Do they know that this is a since by it self,
for the purpose, that will swell and be seen in their destruction above all their other sins? Doe they thinke they shall never have their cup full of the fury and indignation of the Almighty,
for the purpose, that will swell and be seen in their destruction above all their other Sins? Do they think they shall never have their cup full of the fury and Indignation of the Almighty,
Their Faggots, their Fires, their Swords, their Poysons, their Whips, their Ships, their Vaults, their Powder, their Billets, their Barres, these and such like strange things and doings of theirs, being interpreted in the plaine language which the Scripture speaketh, are as much as to say, we would not fall,
Their Faggots, their Fires, their Swords, their Poisons, their Whips, their Ships, their Vaults, their Powder, their Billets, their Bars, these and such like strange things and doings of theirs, being interpreted in the plain language which the Scripture speaks, Are as much as to say, we would not fallen,
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or be destroyed after the dull manner of other Kingdomes of the earth: we would have the day of our vengeance celebrated with more solemnity of horrour;
or be destroyed After the dull manner of other Kingdoms of the earth: we would have the day of our vengeance celebrated with more solemnity of horror;
and in their religion, if it were a reall designe and project amongst them, to procure another hell to be created for them, by themselves, beneath the nethermost hell that is now extant, wherein they might have more cruell tormentors then devills, a more horrid Lake then that which burneth with Fire and Brimstone, a darknesse blacker then utter darknesse, a Worme that shall gnaw with greater extremity then that which never dyeth, a Fire that shall burne with more paine and torture then that which is unquenchable, where weeping,
and in their Religion, if it were a real Design and project among them, to procure Another hell to be created for them, by themselves, beneath the nethermost hell that is now extant, wherein they might have more cruel tormentors then Devils, a more horrid Lake then that which burns with Fire and Brimstone, a darkness blacker then utter darkness, a Worm that shall gnaw with greater extremity then that which never Dies, a Fire that shall burn with more pain and torture then that which is unquenchable, where weeping,
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then to set themselves in that desperate and implacable manner, as they doe, to fall upon the rereward of the Hosts of heaven (for so may the Saints on earth be well termed:
then to Set themselves in that desperate and implacable manner, as they do, to fallen upon the rearward of the Hosts of heaven (for so may the Saints on earth be well termed:
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they are called Angels in the Revelation, for that communion and fellowship they have with the Angels, in fighting Christs battailes here beneath) then by seeking to roote out the generation of the righteous from under heaven,
they Are called Angels in the Revelation, for that communion and fellowship they have with the Angels, in fighting Christ battles Here beneath) then by seeking to root out the generation of the righteous from under heaven,
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then by grieving and afflicting the soules that have that precious interest in God. This is one consideration or motive to presse the Exhortation upon the enemy.
then by grieving and afflicting the Souls that have that precious Interest in God. This is one consideration or motive to press the Exhortation upon the enemy.
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So this work of persecuting the Church and Children of God, hath ever been a worke and imployment that hath been the ruine and destruction of the doers of it.
So this work of persecuting the Church and Children of God, hath ever been a work and employment that hath been the ruin and destruction of the doers of it.
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Yea, the sharpest and sorest contentions that ever fell betweene heaven and earth, between God and the men of this world, have still risen about injuries and violence offered to his Church.
Yea, the Sharpest and Sorest contentions that ever fell between heaven and earth, between God and the men of this world, have still risen about injuries and violence offered to his Church.
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It hath cost whole Monarchies, Kingdomes, and States, the greatest, the richest, the strongest that ever the world saw, their whole Estates, Riches, Glory, and Peace.
It hath cost Whole Monarchies, Kingdoms, and States, the greatest, the Richest, the Strongest that ever the world saw, their Whole Estates, Riches, Glory, and Peace.
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but whē he sets forth against the enemies of his Church, when he comes to plead Jerusalems cause with her adversaries, his double jealousie now went on, his great jealousie was reserved for causes of this nature,
but when he sets forth against the enemies of his Church, when he comes to plead Jerusalems cause with her Adversaries, his double jealousy now went on, his great jealousy was reserved for Causes of this nature,
Yea, I shall say yet more, that when men have put forth their hands to this worke, I meane to afflict the Church of God, upon the fairest termes, upon greatest advantage,
Yea, I shall say yet more, that when men have put forth their hands to this work, I mean to afflict the Church of God, upon the Fairest terms, upon greatest advantage,
they never eate of their labours, nor ever rejoyced in any of these works of their hand, seldome any of their heads went downe in peace to their Graves.
they never eat of their labours, nor ever rejoiced in any of these works of their hand, seldom any of their Heads went down in peace to their Graves.
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how it would fall out) Know for a surety, saith the Lord to Abraham, (Gen. 15.13, 14.) that thy seed shall be a stranger in a Land that is not theirs,
how it would fallen out) Know for a surety, Says the Lord to Abraham, (Gen. 15.13, 14.) that thy seed shall be a stranger in a Land that is not theirs,
notwithstanding the Nation whom they shall ferve, will I judge, &c. And that God did not only foresee and foretell this, that the Israelites should serve the Aegyptians,
notwithstanding the nation whom they shall ferve, will I judge, etc. And that God did not only foresee and foretell this, that the Israelites should serve the egyptians,
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then to have the people of God make them for nothing. Other instances of like nature you may finde in Scripture, if you reade Psal. 78.61.2. with Psal. 65.8. you shall finde a passage of like importance.
then to have the people of God make them for nothing. Other instances of like nature you may find in Scripture, if you read Psalm 78.61.2. with Psalm 65.8. you shall find a passage of like importance.
Rabsheka (it is like) lyed, or at least spake upon a groundlesse presumption, viz. (because till then he had prospered) when he told Hezekia's messengers, that he was not come against Jerusalem without the Lord (God had said to him, destroy it.) But in Nebuchadnezzar King of Babel, the case is plaine, 2 Chron. 36.17. it is said expresly, that God brought upon them the King of the Caldeans:
Rabsheka (it is like) lied, or At least spoke upon a groundless presumption, viz. (Because till then he had prospered) when he told Hezekia's messengers, that he was not come against Jerusalem without the Lord (God had said to him, destroy it.) But in Nebuchadnezzar King of Babel, the case is plain, 2 Chronicles 36.17. it is said expressly, that God brought upon them the King of the Chaldaeans:
Therefore now I beseech you consider, you that are enemies of the truth, that have imbittered spirits against the holy City and Church of God, consider and ponder with your selves the truth and weight of this motive.
Therefore now I beseech you Consider, you that Are enemies of the truth, that have imbittered spirits against the holy city and Church of God, Consider and ponder with your selves the truth and weight of this motive.
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and fell on his own pate, (as David speaketh.) It was the argument the Lord Jesus Christ himselfe used to Paul, when he tooke him hard at this worke, busie in persecuting the Saints,
and fell on his own pate, (as David speaks.) It was the argument the Lord jesus christ himself used to Paul, when he took him hard At this work, busy in persecuting the Saints,
Saul, Saul, why persecutest thou me? (Act. 9.5.) It is hard for thee to kick against the pricks, NONLATINALPHABET, against sharpe pointed Irons, as Goads, or Nailes have:
Saul, Saul, why Persecutest thou me? (Act. 9.5.) It is hard for thee to kick against the pricks,, against sharp pointed Irons, as Goads, or Nails have:
Pilates wives argument that she used to take of her husband, from having any thing further to doe against Christ, was, that she had suffered many things that day in a dreame, by reason of him, Mat. 27.19.
Pilate's wives argument that she used to take of her husband, from having any thing further to do against christ, was, that she had suffered many things that day in a dream, by reason of him, Mathew 27.19.
and Kingdomes, and States, (as was said) Kings and Princes, and mighty ones of the earth, have suffered really, full waking, in deed and in truth, the soarest and most grievous destructions, the most fierce, fiery,
and Kingdoms, and States, (as was said) Kings and Princes, and mighty ones of the earth, have suffered really, full waking, in deed and in truth, the soarest and most grievous destructions, the most fierce, fiery,
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only to mention that fiery storme and tempest, which was the portion of those wretches to drink, whose workes and wages together, occasioned the solemnity of this day.
only to mention that fiery storm and tempest, which was the portion of those wretches to drink, whose works and wages together, occasioned the solemnity of this day.
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Is not the Lord knowne by executing judgement? were not these wicked ones snared in the workes of their own hands? (as David speaketh, Psal. 9.16.) Are they not perished as dung from the face of the earth? Was not that stone they heaved and listed at, to have removed out of its place, too heavy for them? did it not recoile upon them,
Is not the Lord known by executing judgement? were not these wicked ones snared in the works of their own hands? (as David speaks, Psalm 9.16.) are they not perished as dung from the face of the earth? Was not that stone they heaved and listed At, to have removed out of its place, too heavy for them? did it not recoil upon them,
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that for a designe, it was in the eyes of those that beheld it, as beautifull as Absolon is said to have been, 2 Sam. 14.25. From the sole of his foote, to the top of his head, (saith the Text) there was no blemish in him.
that for a Design, it was in the eyes of those that beheld it, as beautiful as Absalom is said to have been, 2 Sam. 14.25. From the sole of his foot, to the top of his head, (Says the Text) there was no blemish in him.
What is the matter then, how came it to passe, or what strange thing was there in it, that it proved like Corne upon the house top, that it did not fill the bosome of the Actors and Authors of it? Why did it not make the Popes triple Crowne to flourish? Why did it not raise the glory and name of the Popish Religion up to the heavens? Mee thinkes I may speake to it after such a manner,
What is the matter then, how Come it to pass, or what strange thing was there in it, that it proved like Corn upon the house top, that it did not fill the bosom of the Actors and Authors of it? Why did it not make the Popes triple Crown to flourish? Why did it not raise the glory and name of the Popish Religion up to the heavens? Me thinks I may speak to it After such a manner,
and the Hils, What ailest thee thou Sea, that thou fleddest? Thou Iordan, that thou wastdriven back? Yee Mountaines that ye leaped like Raws? and ye little Hills as young Sheep? (q.d.) Surely there was some strange thing in all this, that creatures should so far forget their natures,
and the Hills, What ailest thee thou Sea, that thou fleddest? Thou Iordan, that thou wastdriven back? Ye Mountains that you leapt like Raws? and you little Hills as young Sheep? (Q.d) Surely there was Some strange thing in all this, that creatures should so Far forget their nature's,
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as that the Waters in the Sea should forsake their Channell, the Waters in Rivers should run backwards, the Mountaines and the Hills (that are so fast rooted in the earth) that these should skip and leap like Sheep.
as that the Waters in the Sea should forsake their Channel, the Waters in rivers should run backwards, the Mountains and the Hills (that Are so fast rooted in the earth) that these should skip and leap like Sheep.
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and nothing of moment, no great, or terrible thing done, no Kingdomen brought to ruine, no Nation troubled, the peace of no people disturbed? What? the Gospell of Jesus Christ still alive in the world,
and nothing of moment, no great, or terrible thing done, no Kingdomen brought to ruin, no nation troubled, the peace of no people disturbed? What? the Gospel of jesus christ still alive in the world,
and professors of it rejoycing? What ayledst thee, thou Vault, thou Gunpowder, you Barres of Iron, you Billets of wood, you Heads, you Hands, that you shooke not the world round about you? that you turned not three Kingdomes (at least) upside down? Have you forgottē to be mischievous, to teare, to kill, to ruine, to destroy, to work desolation upon the earth? Certainly it was as contrary to the nature and spirit that wrought in this project, not to have brought all this to passe,
and professors of it rejoicing? What ayledst thee, thou Vault, thou Gunpowder, you Bars of Iron, you Billets of wood, you Heads, you Hands, that you shook not the world round about you? that you turned not three Kingdoms (At least) upside down? Have you forgotten to be mischievous, to tear, to kill, to ruin, to destroy, to work desolation upon the earth? Certainly it was as contrary to the nature and Spirit that wrought in this project, not to have brought all this to pass,
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But David by putting this question upon these poor creatures, to make them assoile their owne riddles, did but only (by a sweete Metaphoricall straine) prepare the way, to set off his owne answer with the more grace and advantage.
But David by putting this question upon these poor creatures, to make them assoil their own riddles, did but only (by a sweet Metaphorical strain) prepare the Way, to Set off his own answer with the more grace and advantage.
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So, if you would know what this project of hell ayled, what was the disease and infirmity of it, that according to the nature of it, it did not shake the foundations of our Land, that it did not astonish all hearts,
So, if you would know what this project of hell ailed, what was the disease and infirmity of it, that according to the nature of it, it did not shake the foundations of our Land, that it did not astonish all hearts,
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and make all hands hang downe, and knees feeble, that it did not bring a day of darknesse upon the Church and people of God, and the Gospell amongst us;
and make all hands hang down, and knees feeble, that it did not bring a day of darkness upon the Church and people of God, and the Gospel among us;
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And we know the Scripture saith, that there is no wisdome, nor understanding, nor counsel against the Lord, nor any inchantment against Iacob, nor soothsaying against Israel, Prov. 21.31. Nam. 23.23.
And we know the Scripture Says, that there is no Wisdom, nor understanding, nor counsel against the Lord, nor any enchantment against Iacob, nor soothsaying against Israel, Curae 21.31. Nam. 23.23.
i. e. Both wisdome, and counsell, and inchantments, projects from the earth, and projects from hell, they are not themselves, they lose their proper vertue and operation,
i. e. Both Wisdom, and counsel, and enchantments, projects from the earth, and projects from hell, they Are not themselves, they loose their proper virtue and operation,
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They will deale in this case with the Authors of them, as Balaam served Balak; Balak sent for him and hired him, to curse the people of God, but he blessed them altogether; So the policy and wisdome that were in this plot, the Vault, the Powder, the Barres, the Billets, the Faggots, these were all hired to curse the Church and People of God amongst us,
They will deal in this case with the Authors of them, as balaam served Balak; Balak sent for him and hired him, to curse the people of God, but he blessed them altogether; So the policy and Wisdom that were in this plot, the Vault, the Powder, the Bars, the Billets, the Faggots, these were all hired to curse the Church and People of God among us,
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If such a project had been managed against Babylon, or the enemies of God, there it is like, every creature, every instrument about it would have done its part, Wisdome would have beene wisdome,
If such a project had been managed against Babylon, or the enemies of God, there it is like, every creature, every Instrument about it would have done its part, Wisdom would have been Wisdom,
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nay, (on the contrary) it was (as it were) charged to doe them no harme, there was their owne eye and care upon it, that it should not offend them) yet on the sudden, remembring it selfe (as it were) it tooke fire and destroyed them.
nay, (on the contrary) it was (as it were) charged to do them no harm, there was their own eye and care upon it, that it should not offend them) yet on the sudden, remembering it self (as it were) it took fire and destroyed them.
So that (me thinkes) this fiery Element of Powder spake to, and dealt betweene them (these Popish miscreants) and us, the Church of God amongst us, much after the same manner as the evill spirit mentioned ( Acts 19.15.) both spake and dealt by those Vagabond Jewes, those Exorcists, in respect of Iesus, and Paul. When these Exorcists adjured this evill spirit, by Jesus, whom Paul preached, the spirit answered and said to them, Iesus I know, and Paul I know,
So that (me thinks) this fiery Element of Powder spoke to, and dealt between them (these Popish miscreants) and us, the Church of God among us, much After the same manner as the evil Spirit mentioned (Acts 19.15.) both spoke and dealt by those Vagabond Jews, those Exorcists, in respect of Iesus, and Paul. When these Exorcists adjured this evil Spirit, by jesus, whom Paul preached, the Spirit answered and said to them, Iesus I know, and Paul I know,
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and State, professing the truth and Gospell of Jesus Christ, the Powder made them answer; The State and Church of England, I know, the servants of the living God.
and State, professing the truth and Gospel of jesus christ, the Powder made them answer; The State and Church of England, I know, the Servants of the living God.
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Therefore looke to your selves, and keep out of the dint of my fiery Whirlewinde. Otherwise your flesh will be before me, but as stubble before the winde: I will devoure you.
Therefore look to your selves, and keep out of the dint of my fiery Whirlwind. Otherwise your Flesh will be before me, but as stubble before the wind: I will devour you.
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because this Church of God, and the members of it, whom they persecute, living amongst them in the world, are the rock (as it were) upon which their City is built;
Because this Church of God, and the members of it, whom they persecute, living among them in the world, Are the rock (as it were) upon which their city is built;
These are the Chariots and Horsemen for defence and faseguard of their States and Lives against the fury and indignation of the Lord, which otherwise would breake in upon them,
These Are the Chariots and Horsemen for defence and faseguard of their States and Lives against the fury and Indignation of the Lord, which otherwise would break in upon them,
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The great Master housholder of this great house, the world, would soon break up house if his owne Children were once disposed of in marriage, to their great husband.
The great Master householder of this great house, the world, would soon break up house if his own Children were once disposed of in marriage, to their great husband.
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(q. d.) If God himselfe did not mediate and interpose with a strong hand, betweene that glorious creature of his, the Sun, and evill and wicked men, they would never agree for an houre together, the Sun being once set, would never rise upon such men again.
(q. worser.) If God himself did not mediate and interpose with a strong hand, between that glorious creature of his, the Sun, and evil and wicked men, they would never agree for an hour together, the Sun being once Set, would never rise upon such men again.
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yet since man rebelled against God, that created him, through that naturall sympathy they have with God and his glory, there is an utter aversnesse and unwillingnesse upon them,
yet since man rebelled against God, that created him, through that natural Sympathy they have with God and his glory, there is an utter averseness and unwillingness upon them,
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even to doe that office and service to the world, for which they were created, and are able freely to afford without any offence, hinderance, or prejudice to themselves otherwise.
even to do that office and service to the world, for which they were created, and Are able freely to afford without any offence, hindrance, or prejudice to themselves otherwise.
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But that which is their glory, their excellent light and lustre, and those heavenly influences they give downe, upon the world, in this respect is not their glory,
But that which is their glory, their excellent Light and lustre, and those heavenly influences they give down, upon the world, in this respect is not their glory,
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So that, did not God over-rule them in the thing by a strong hand, the Sun would presently clothe himselfe with a sackcloth, the Moone would give over shining,
So that, did not God overrule them in the thing by a strong hand, the Sun would presently cloth himself with a Sackcloth, the Moon would give over shining,
whether in the heavens (which are the principall parts of the creature) there shall be any such change that shall answer the death and dissolution of man.
whither in the heavens (which Are the principal parts of the creature) there shall be any such change that shall answer the death and dissolution of man.
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And againe secondly, if it were this kinde of vanity, the holy Ghost should here meane, I suppose the Apostle would never have mentioned that circumstance,
And again secondly, if it were this kind of vanity, the holy Ghost should Here mean, I suppose the Apostle would never have mentioned that circumstance,
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For, who knowes not that corruption and destruction is contrary to the naturall desire and inclination of any thing whatsoever? therfore those words would taste too flat and dry for the wisdome of the holy Ghost,
For, who knows not that corruption and destruction is contrary to the natural desire and inclination of any thing whatsoever? Therefore those words would taste too flat and dry for the Wisdom of the holy Ghost,
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whereas wee know corruption in that sense, whether considered as end, or meanes, is contrary to the desire, much more the fervent desire of every creature.
whereas we know corruption in that sense, whither considered as end, or means, is contrary to the desire, much more the fervent desire of every creature.
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Therefore the vanity whereunto the creature is here said to be subject, and to be subdued unto, viz. by the over-ruling hand and power of God, seems rather to be meant of a vanity in their service and labour, implying that they doe otherwise then they have a minde to doe,
Therefore the vanity whereunto the creature is Here said to be Subject, and to be subdued unto, viz. by the overruling hand and power of God, seems rather to be meant of a vanity in their service and labour, implying that they do otherwise then they have a mind to do,
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and so it is to be taken rather for a vanity of sorrow, then of mutability, which is called a bondage of corruption, ( ver. 21.) either because to be thus subdued and held to it by God, to serve his enemies, it is to the creature as unpleasant and bitter,
and so it is to be taken rather for a vanity of sorrow, then of mutability, which is called a bondage of corruption, (for. 21.) either Because to be thus subdued and held to it by God, to serve his enemies, it is to the creature as unpleasant and bitter,
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as a bondage unto corruption, or because such a subjection doth staine and corrupt the glory of the creature. (Notwithstanding it is the pleasure of God so to have it for a season,
as a bondage unto corruption, or Because such a subjection does stain and corrupt the glory of the creature. (Notwithstanding it is the pleasure of God so to have it for a season,
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and in respect of that hope God hath given it, that it shall shortly be delivered, the creature is well content with it, it is no vanity to it, in either of these respects.)
and in respect of that hope God hath given it, that it shall shortly be Delivered, the creature is well content with it, it is no vanity to it, in either of these respects.)
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Now if question be made, Wherefore doth God subdue the creature to vanity (in this sense) and compells it to serve and comfort wicked and sinfull men: One maine reason is this.
Now if question be made, Wherefore does God subdue the creature to vanity (in this sense) and compels it to serve and Comfort wicked and sinful men: One main reason is this.
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But if these were once all through the Wildernesse of this world, and entered into their glorious rest, God would deliver the creature from the bondage mentioned:
But if these were once all through the Wilderness of this world, and entered into their glorious rest, God would deliver the creature from the bondage mentioned:
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it shall no more minister to the children of disobedience, but shall be restored into the glorious liberty of the Sons of God, it shall be as free from serving sinfull men,
it shall no more minister to the children of disobedience, but shall be restored into the glorious liberty of the Sons of God, it shall be as free from serving sinful men,
and those that were with him. We see whilest Lot was in Sodome, Sodome was in Lot, (i. e.) the safety and peace of Sodome was in Lot: I can doe nothing (saith the Angell to him, meaning towards the destruction of the City) till thou beest gone out of it, and hast taken Sanctuary.
and those that were with him. We see whilst Lot was in Sodom, Sodom was in Lot, (i. e.) the safety and peace of Sodom was in Lot: I can do nothing (Says the Angel to him, meaning towards the destruction of the city) till thou Best gone out of it, and haste taken Sanctuary.
they were talking of such a matter, ver. 9.) had not the storme and tempest of the fiery indignation of the Lord, come swifter upon them then it did? Except those daies were shortned (saith our Saviour of the troubles of Jerusalem) no flesh could be saved,
they were talking of such a matter, ver. 9.) had not the storm and tempest of the fiery Indignation of the Lord, come swifter upon them then it did? Except those days were shortened (Says our Saviour of the Troubles of Jerusalem) no Flesh could be saved,
but for the Elects sake these daies shall be shortened. Mat. 24.22. On the contrary, concerning the mercies and good things wicked men enjoy in this world,
but for the Elects sake these days shall be shortened. Mathew 24.22. On the contrary, Concerning the Mercies and good things wicked men enjoy in this world,
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except these dayes were lengthened and prolonged, there could none of these mercies be enjoyed: but for the elect and righteous mens sakes, these dayes are lengthened unto them.
except these days were lengthened and prolonged, there could none of these Mercies be enjoyed: but for the elect and righteous men's sakes, these days Are lengthened unto them.
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but in the former, when men destroy the righteous from amongst them, the evil to come, is like to come both more suddenly, & more heavily upon those that are left.
but in the former, when men destroy the righteous from among them, the evil to come, is like to come both more suddenly, & more heavily upon those that Are left.
Suppose the Lord had given us up into their bloody hands, (which yet we and our posterity shall have cause to blesse him so long as the Sunne and Moone indures, that it was far from all his thoughts to doe) but put case (I say) that she had been let alone, with State, People, Gospell, Religion, that she might have done with all these,
Suppose the Lord had given us up into their bloody hands, (which yet we and our posterity shall have cause to bless him so long as the Sun and Moon endures, that it was Far from all his thoughts to do) but put case (I say) that she had been let alone, with State, People, Gospel, Religion, that she might have done with all these,
she might have thundered, even the Lord Jesus Christ out of heaven, to have taken speedy vengeance upon those that would bring up hell from beneath, upon the face of the earth,
she might have thundered, even the Lord jesus christ out of heaven, to have taken speedy vengeance upon those that would bring up hell from beneath, upon the face of the earth,
They are called in Scripture The generation of the righteous, and their waies are just, and holy, and good, therefore whoever shall touch any of these, to doe them any harme, to afflict,
They Are called in Scripture The generation of the righteous, and their ways Are just, and holy, and good, Therefore whoever shall touch any of these, to do them any harm, to afflict,
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Many of those that are the sourest enemies of the Church, and that beare a tyrannicall and inveterate hatred against the Saints, are men, that for Morall honesty and Justice, stand upon termes of honour and reputation,
Many of those that Are the sourest enemies of the Church, and that bear a tyrannical and inveterate hatred against the Saints, Are men, that for Moral honesty and justice, stand upon terms of honour and reputation,
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& doing no man wrong, that will tythe Mint, and Anise, and Cummin, very truly and exactly, who yet carry the gall of Aspes under their lips, to cast it forth upon the Children of God when they see their time,
& doing no man wrong, that will tithe Mint, and Anise, and Cummin, very truly and exactly, who yet carry the Gall of Asps under their lips, to cast it forth upon the Children of God when they see their time,
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If he were not an evill doer, wee would not have delivered him up unto thee, John 18.29, 30. And it may be these very bloody thoughts and purposes of such men against the Gospell, may be a bridle in the jawes of their unrighteous and base dispositions,
If he were not an evil doer, we would not have Delivered him up unto thee, John 18.29, 30. And it may be these very bloody thoughts and Purposes of such men against the Gospel, may be a bridle in the Jaws of their unrighteous and base dispositions,
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They may by this meanes, the better colour over, and cover with a Cloake of civill honesty, the foulnesse of their hatred and malicious practises against holy men.
They may by this means, the better colour over, and cover with a Cloak of civil honesty, the foulness of their hatred and malicious practises against holy men.
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I remember, one observes well, how the Romane State of old laboured to shadow and hide from the view of the world (as well as they could) a foule and base practise of theirs.
I Remember, one observes well, how the Roman State of old laboured to shadow and hide from the view of the world (as well as they could) a foul and base practice of theirs.
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Friend or foe, they were resolved not to lose such a booty, and because they would put the best face upon the businesse they could, they made Cato, who was the great Patron of Justice in their State, to be the Pablicus Praedo, to be the great thiefe that should make the spoile for them, Vt summa turpitudo facti, authoritate viri aliquantulum tegeretur, (saith my Author) That the notorious basenesse of the fact might be a little overshadowed by the credit and authority of the man that was the principall actor in it.
Friend or foe, they were resolved not to loose such a booty, and Because they would put the best face upon the business they could, they made Cato, who was the great Patron of justice in their State, to be the Pablicus Praedo, to be the great thief that should make the spoil for them, Vt summa turpitudo facti, authoritate viri Aliquantulum tegeretur, (Says my Author) That the notorious baseness of the fact might be a little overshadowed by the credit and Authority of the man that was the principal actor in it.
and to roote out the holy Seed from the earth, and to do it in a more creditable way, that they might be thought to doe nothing but that which is just and right,
and to root out the holy Seed from the earth, and to do it in a more creditable Way, that they might be Thought to do nothing but that which is just and right,
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when our Saviour was crucified) had it not been to make a pretence, and beare the world in hand, that there was the same justice and equity used in crucifying him in the midst, that was in putting to death those on either hand? But not to stand further upon this.
when our Saviour was Crucified) had it not been to make a pretence, and bear the world in hand, that there was the same Justice and equity used in crucifying him in the midst, that was in putting to death those on either hand? But not to stand further upon this.
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or any member of it, if they be worshippers of the goddesse Civill justice, let them know and consider that they shall but blaspheme this goddesse of theirs, by attempting any thing against these men;
or any member of it, if they be worshippers of the goddess Civil Justice, let them know and Consider that they shall but Blaspheme this goddess of theirs, by attempting any thing against these men;
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Have thou nothing to doe with that just man, (saith Pilates wife to him) It is a terrible thing to measure out unrighteous and hard measure to him that is just.
Have thou nothing to do with that just man, (Says Pilate's wife to him) It is a terrible thing to measure out unrighteous and hard measure to him that is just.
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When Stephen sought to aggravate the sin of those that put Christ to death, and to represent it unto their consciences in the full proportion of it, that they might the more easily apprehend it,
When Stephen sought to aggravate the since of those that put christ to death, and to represent it unto their Consciences in the full proportion of it, that they might the more Easily apprehend it,
Know ye not (saith Paul 1 Cor. 6.9.) that the unrighteous shall not inherit the Kingdome of God? As if it were a sin of all others, most apparently incompatible and inconsistent with the love and favour of God,
Know you not (Says Paul 1 Cor. 6.9.) that the unrighteous shall not inherit the Kingdom of God? As if it were a since of all Others, most apparently incompatible and inconsistent with the love and favour of God,
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doubtlesse if they had but lookt the Religion and Men in the faces, against whom they were drawing such an arrow as that was, their bow would have fallen out of their hand at their feete:
doubtless if they had but looked the Religion and Men in the faces, against whom they were drawing such an arrow as that was, their bow would have fallen out of their hand At their feet:
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and confusion, say unto them, They have done you many good offices, for which of them must they be destroyed, by such a barbarous and unchristian destruction? They have nourished and harboured you in their land, they have sought the conversion and salvation of your soules, they have pardoned and passed by many foule and wicked practises of men of your party and faction before;
and confusion, say unto them, They have done you many good Offices, for which of them must they be destroyed, by such a barbarous and unchristian destruction? They have nourished and Harboured you in their land, they have sought the conversion and salvation of your Souls, they have pardoned and passed by many foul and wicked practises of men of your party and faction before;
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and both that which they did according to their owne desires, and that which God caused to be done according to his desire, had the same ground and reason in the person of our Saviour, viz. because he had done no violence,
and both that which they did according to their own Desires, and that which God caused to be done according to his desire, had the same ground and reason in the person of our Saviour, viz. Because he had done no violence,
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the Jewes they could not endure his exquisite holinesse and integrity, and therefore they laboured to quench the spirit of the glory of it, and sought to disgrace it;
the Jews they could not endure his exquisite holiness and integrity, and Therefore they laboured to quench the Spirit of the glory of it, and sought to disgrace it;
dt np2 pns32 vmd xx vvi po31 j n1 cc n1, cc av pns32 vvd pc-acp vvi dt n1 pp-f dt n1 pp-f pn31, cc vvd pc-acp vvi pn31;
and so they came to divide the matter between them: (as Esay excellently expresseth it) but evident it is from this place, that it was his perfect integrity,
and so they Come to divide the matter between them: (as Isaiah excellently Expresses it) but evident it is from this place, that it was his perfect integrity,
cc av pns32 vvd pc-acp vvi dt n1 p-acp pno32: (c-acp np1 av-j vvz pn31) p-acp j pn31 vbz p-acp d n1, cst pn31 vbds po31 j n1,
so doubtlesse it was the holinesse, and purity of the Religion and people against whose faces that dreadfull engine of death was chiefly bent, that both enraged the cursed spirits of these men against them,
so doubtless it was the holiness, and purity of the Religion and people against whose faces that dreadful engine of death was chiefly bent, that both enraged the cursed spirits of these men against them,
av av-j pn31 vbds dt n1, cc n1 pp-f dt n1 cc n1 p-acp rg-crq n2 d j n1 pp-f n1 vbds av-jn vvn, cst d vvd dt j-vvn n2 pp-f d n2 p-acp pno32,
