The God of heaven A sermon appointed for the Crosse, but preached in the Cathedrall Church of St. Pauls in London, upon Sunday the 23. of September, anno Domini. 1638. By Iohn Gore, rector of Wendenlofts in Essex, and preacher at St. Peters Corne-Hill in London.
The second, The mind of a Saint. 1. The Refuge of a Sinner is, when he failes on earth he flies to heaven, [ Whom have I in heaven but thee? ] 2. The minde of a Saint is, to disprise and undervalue things below in comparison of the God that is above [ There is none upon earth that I desire in comparison of thee. ]
The second, The mind of a Saint. 1. The Refuge of a Sinner is, when he fails on earth he flies to heaven, [ Whom have I in heaven but thee? ] 2. The mind of a Saint is, to disprise and undervalue things below in comparison of the God that is above [ There is none upon earth that I desire in comparison of thee. ]
It is observed in Nature, that for all weake creatures God hath provided severall Refuges to runne unto to hide themselves in times of feare and danger:
It is observed in Nature, that for all weak creatures God hath provided several Refuges to run unto to hide themselves in times of Fear and danger:
The eternall God is thy Refuge (saith Moses, Deut. 33. 27.) and his everlasting armes are underneath thee, (as it were) to embrace thee, to hold thee, to keepe thee up from the sinke of sinne, from the pit of perdition, from despaire of Grace,
The Eternal God is thy Refuge (Says Moses, Deuteronomy 33. 27.) and his everlasting arms Are underneath thee, (as it were) to embrace thee, to hold thee, to keep thee up from the sink of sin, from the pit of perdition, from despair of Grace,
that is, for such as are poore in Spirit, though they be not poore in purse, they that are truely sensible of their owne spirituall povertie, of their want of Faith,
that is, for such as Are poor in Spirit, though they be not poor in purse, they that Are truly sensible of their own spiritual poverty, of their want of Faith,
They that are alwayes speaking supplications to God (as Salomon saith, it is the proper language, the naturall Dialect of a poore man to speake supplications, to make his moane,
They that Are always speaking supplications to God (as Solomon Says, it is the proper language, the natural Dialect of a poor man to speak supplications, to make his moan,
and make knowne his wants to every one that will give him the hearing) they that are alwayes plying of heaven with petitions, God will be a double refuge for such (for so David ingeminates and doubleth the word) A refuge for their bodies,
and make known his Wants to every one that will give him the hearing) they that Are always plying of heaven with petitions, God will be a double refuge for such (for so David ingeminates and doubles the word) A refuge for their bodies,
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In like manner whatsoever your distresse be, whatsoever your debts, whatsoever your discontents, gather your selves to heaven, addresse your suits to God,
In like manner whatsoever your distress be, whatsoever your debts, whatsoever your discontents, gather your selves to heaven, address your suits to God,
As the man of God answered Amaziah, 2 Chron. 25. 9. when he tooke care what he should doe for his hundred talents which hee had given away, (saith he) The Lord is able to give thee much more than this;
As the man of God answered Amaziah, 2 Chronicles 25. 9. when he took care what he should do for his hundred Talents which he had given away, (Says he) The Lord is able to give thee much more than this;
and whosoever hee be that referres himselfe to God, that casts and rolleth himselfe upon his mercie, hee shall one day finde that there is a God in Israel, that will doe every ▪ man right,
and whosoever he be that refers himself to God, that Cast and rolleth himself upon his mercy, he shall one day find that there is a God in Israel, that will do every ▪ man right,
It may be taken in a foure fold sence 1. As an expression of Faith. 2. As an expression of Devotion. 3. As an expression of Love. 4. As an expression of Feare and Reverence to God.
It may be taken in a foure fold sense 1. As an expression of Faith. 2. As an expression of Devotion. 3. As an expression of Love. 4. As an expression of fear and reverence to God.
1 In the first place, wee will take it as an expression of Faith and Affiance in God, according to this meaning, Whom have I in heaven but thee to relie upon;
1 In the First place, we will take it as an expression of Faith and Affiance in God, according to this meaning, Whom have I in heaven but thee to rely upon;
I meane in Augustiâ, in a straight, for while a man prospers in sinne, and wants no earthly sustentacula, no friends nor meanes to underproppe and shore him up,
I mean in Augustiâ, in a straight, for while a man prospers in sin, and Wants no earthly sustentacula, no Friends nor means to underprop and shore him up,
and sicknesse and sorrow come to seaze upon him, the one upon his body, the other upon his soule, hee shall then know (as Naaman said to Elisha) There is no God in all the world,
and sickness and sorrow come to seize upon him, the one upon his body, the other upon his soul, he shall then know (as Naaman said to Elisha) There is no God in all the world,
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His name (saith Solomon) is a strong tower, the righteous flie unto it and are safe, Prov. 18. 10. Now you know what use there is of a Tower in a Citie that is beleagured with the enemy;
His name (Says Solomon) is a strong tower, the righteous fly unto it and Are safe, Curae 18. 10. Now you know what use there is of a Tower in a city that is beleaguered with the enemy;
well, but if it should so happen to such a man, what shall hee doe, what course shall hee take to relieve himselfe at such a time? (Saith the Prophet) Let him trust in the name of the Lord,
well, but if it should so happen to such a man, what shall he do, what course shall he take to relieve himself At such a time? (Says the Prophet) Let him trust in the name of the Lord,
if hee have not present remedy, as Iehorams messenger did, 2 Reg. 6. ult. saying, Behold this evill is of the Lord, what should I waite for the Lord any longer;
if he have not present remedy, as Iehorams Messenger did, 2 Reg. 6. ult. saying, Behold this evil is of the Lord, what should I wait for the Lord any longer;
In like sort, get thee to that same Ostium spei Doore of hope, which the Prophet speakes of, Hos. 2. 15. there take up thy stand, there rest thy soule,
In like sort, get thee to that same Ostium Spei Door of hope, which the Prophet speaks of, Hos. 2. 15. there take up thy stand, there rest thy soul,
First, let thine eyes be upon God for service, (as the eyes of a maide are on the hands of her Mistresse;) and then, let thy eyes be upon God for succour, (as the eyes of the Israelites upon the Brazen Serpent;) have thou an eye to God for service,
First, let thine eyes be upon God for service, (as the eyes of a maid Are on the hands of her Mistress;) and then, let thy eyes be upon God for succour, (as the eyes of the Israelites upon the Brazen Serpent;) have thou an eye to God for service,
2 An expression of Devotion, Whom have I in heaven but thee to call upon? Oh thou that hearest prayer (saith David, Psal. 65. 2.) to thee shall all flesh come:
2 an expression of Devotion, Whom have I in heaven but thee to call upon? O thou that Hearst prayer (Says David, Psalm 65. 2.) to thee shall all Flesh come:
as Iacob answered Rachel, Gen. 30. 2. when shee cried unto him, Give mee children, or else I die, Nunquid ego pro Deo? Am I in Gods stead ▪ Cry to God if thou meanest to have children,
as Iacob answered Rachel, Gen. 30. 2. when she cried unto him, Give me children, or Else I die, Whether ego Pro God? Am I in God's stead ▪ Cry to God if thou Meanest to have children,
and takes compassion of him, and stills him; so dealeth our heavenly Father with us; Hee turnes him to the prayer of the poore destitute, and despiseth not their desire:
and Takes compassion of him, and stills him; so deals our heavenly Father with us; He turns him to the prayer of the poor destitute, and despises not their desire:
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Hee is that good Samaritan spoken of in the Gospell, that takes compassion upon a wounded soule, which the strangers of the world passe by and make no force of,
He is that good Samaritan spoken of in the Gospel, that Takes compassion upon a wounded soul, which the Strangers of the world pass by and make no force of,
and hast a devill? our blessed Saviour denied that hee had a devill, but hee did not deny that hee was a Samaritan, No, no, O blessed Lord, they spake truer than they were aware of;
and hast a Devil? our blessed Saviour denied that he had a Devil, but he did not deny that he was a Samaritan, No, no, Oh blessed Lord, they spoke truer than they were aware of;
as our citie of London (God helpe us) is and hath beene, with a dangerous and contagious sicknesse, they had recourse to the Oracle of Apollo, to know what they should doe to be rid of their mortalitie;
as our City of London (God help us) is and hath been, with a dangerous and contagious sickness, they had recourse to the Oracle of Apollo, to know what they should do to be rid of their mortality;
3 An expression of Love and Affection to God, Whom have I in heaven but thee to set my heart upon? The Lord & giver of life, who loadeth us daily with benefits,
3 an expression of Love and Affection to God, Whom have I in heaven but thee to Set my heart upon? The Lord & giver of life, who loadeth us daily with benefits,
Alas Lord, (may some poore Christian say) Oh that I had such an heart as were fit to be given to thee, that were but a fit token to be given and presented to so holy,
Alas Lord, (may Some poor Christian say) O that I had such an heart as were fit to be given to thee, that were but a fit token to be given and presented to so holy,
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Thirdly, the middle sort. 1. The best sort are cleane hearts, pure hearts, hearts that be without any guile, according to the Heart of God (as Davids was said to be,) these be fitting hearts to be given to the Lord,
Thirdly, the middle sort. 1. The best sort Are clean hearts, pure hearts, hearts that be without any guile, according to the Heart of God (as Davids was said to be,) these be fitting hearts to be given to the Lord,
but alas, wee have them not to give. 2. The worst sort, are hard and stony hearts, proud and malicious hearts, hearts that burne like an Oven (as the Prophet Hosea speaks) with the fire of lust and hell, too many such hearts there be in the world,
but alas, we have them not to give. 2. The worst sort, Are hard and stony hearts, proud and malicious hearts, hearts that burn like an Oven (as the Prophet Hosea speaks) with the fire of lust and hell, too many such hearts there be in the world,
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but it is a venture whether God will owne them if wee should offer to give them. 3. Then there are a middle sort of hearts which are, A broken and a contrite heart, a dutifull and a thankefull heart,
but it is a venture whither God will own them if we should offer to give them. 3. Then there Are a middle sort of hearts which Are, A broken and a contrite heart, a dutiful and a thankful heart,
or betwixt my heart and the world, and tie it to thy selfe in an undissolvably union, that it may be preserved with thy heavenly grace, and cantinue thine for ever.
or betwixt my heart and the world, and tie it to thy self in an undissolvably Union, that it may be preserved with thy heavenly grace, and cantinue thine for ever.
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nor worthy of blame (for it is the blessing of God upon our good endeavours,) but it is Positio cordis, the setting on of the heart upon them, (as the Bee sets on her sting) with the greatest strength of our affections:
nor worthy of blame (for it is the blessing of God upon our good endeavours,) but it is Positio Cordis, the setting on of the heart upon them, (as the Bee sets on her sting) with the greatest strength of our affections:
In a word, let it be our constant resolution, and the truth of our Religion, that though we must of necessity somtimes set our minds upon the world for the dispatch of our present businesse,
In a word, let it be our constant resolution, and the truth of our Religion, that though we must of necessity sometimes Set our minds upon the world for the dispatch of our present business,
For thats the third intention & meaning of the words, Whom have I in heaven but thee to set my heart upon? I come now to the last, which is indeede the most needfull,
For thats the third intention & meaning of the words, Whom have I in heaven but thee to Set my heart upon? I come now to the last, which is indeed the most needful,
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4 An expression of Feare and Réverence to God, Whom have I in heaven but thee to fixe my eyes upon? Timor figens oculos, &c. what a man feares, hee will be sure to have a continuall eye upon;
4 an expression of fear and Réverence to God, Whom have I in heaven but thee to fix my eyes upon? Timor figens Eyes, etc. what a man fears, he will be sure to have a continual eye upon;
This is the yeare that God hath crowned with his goodnesse (as David speakes, Psal. 65. 11.) other yeares before this, (God hee knowes) were but poore, hungry,
This is the year that God hath crowned with his Goodness (as David speaks, Psalm 65. 11.) other Years before this, (God he knows) were but poor, hungry,
and beggerly yeares, NONLATINALPHABET, next doore to famine, but this is a Royall, a Princely, a Kingly yeare, a yeare that weares the Crowne, both for greatnesse and goodnesse too, (Thou crownest the yeare with thy goodnesse:) Iudge you then whether this be not a sitting time to feare God,
and beggarly Years,, next door to famine, but this is a Royal, a Princely, a Kingly year, a year that wears the Crown, both for greatness and Goodness too, (Thou Crownest the year with thy Goodness:) Judge you then whither this be not a sitting time to Fear God,
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and his goodnesse, (as the Prophet speakes, Hosea 3. 5. In the later dayes they shall feare the Lord and his goodnesse;) Oh that this Prophecie might be fulfilled, that wee had grace to make good that Promise of God,
and his Goodness, (as the Prophet speaks, Hosea 3. 5. In the later days they shall Fear the Lord and his Goodness;) O that this Prophecy might be fulfilled, that we had grace to make good that Promise of God,
I remember it is recorded of Ionahs Mariners, that when the danger was past, the sea was calme and all was quiet, Then (saith the Text) the men feared the Lord exceedingly, Ionah 1. 16. And why then? one would have thought they should have growne jocant,
I Remember it is recorded of Jonahs Mariners, that when the danger was passed, the sea was Cam and all was quiet, Then (Says the Text) the men feared the Lord exceedingly, Jonah 1. 16. And why then? one would have Thought they should have grown jocant,
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those dolefull Epidemicall diseases that have over-spread both Citie and Country, so that as it was once in Egypt, There was not an house where there was not one dead, Exod. 12. so it is now in England, scarce an house where there is not one sicke;
those doleful Epidemical diseases that have overspread both city and Country, so that as it was once in Egypt, There was not an house where there was not one dead, Exod 12. so it is now in England, scarce an house where there is not one sick;
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Oh, consider this, and see, how God hath watched upon the evill (as the Prophet Daniel speaketh, Dan. 9. 14.) Vigilavit Dominus super malum, The Lord hath even watched upon the evill to bring it upon us,
O, Consider this, and see, how God hath watched upon the evil (as the Prophet daniel speaks, Dan. 9. 14.) Vigilavit Dominus super malum, The Lord hath even watched upon the evil to bring it upon us,
And shall wee not feare God for all this? As that good Theefe said to his fellow, Luke 23. 40. NONLATINALPHABET? Dost not thou feare God, seeing thou art in the same condemnation? Thou that art condemned, thou that art upon the Crosse, thou that art under such a judgement as well as I;
And shall we not Fear God for all this? As that good Thief said to his fellow, Lycia 23. 40.? Dost not thou Fear God, seeing thou art in the same condemnation? Thou that art condemned, thou that art upon the Cross, thou that art under such a judgement as well as I;
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Dost not thou feare God? Dost not thou make conscience of thy words and wayes? What a gracelesse wretch art thou? Yet see, a wicked man will be a wretch,
Dost not thou Fear God? Dost not thou make conscience of thy words and ways? What a graceless wretch art thou? Yet see, a wicked man will be a wretch,
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and what a misery it is, that they that have most cause, should have least grace to feare God, We read, 2 Sam. 6. 9. When David saw the fall of Vzzah, how God strooke him dead on the sudden, with his owne immediate hand,
and what a misery it is, that they that have most cause, should have least grace to Fear God, We read, 2 Sam. 6. 9. When David saw the fallen of Uzzah, how God struck him dead on the sudden, with his own immediate hand,
and men 〈 ◊ ◊ 〉 have wee knowne and heard of to be 〈 ◊ … 〉 • … owne and laid low by the hand of, God? And we unworthy wretches, remaine yet escaped, as it is this day.
and men 〈 ◊ ◊ 〉 have we known and herd of to be 〈 ◊ … 〉 • … own and laid low by the hand of, God? And we unworthy wretches, remain yet escaped, as it is this day.
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Let mee intreate you therefore with patience to give attention to two things more which naturally arise out of the Text. 1. The Honour of God, Th•• hee is in heaven. 2. The Tenure of the go•• …, 〈 ◊ 〉 though he be in heaven,
Let me entreat you Therefore with patience to give attention to two things more which naturally arise out of the Text. 1. The Honour of God, Th•• he is in heaven. 2. The Tenure of the go•• …, 〈 ◊ 〉 though he be in heaven,
There is none like the God of Ieshurun (saith Moses, Deut. 33. 26.) that is, the God of righteous and honest-hearted people (for thats the originall meaning of the word) Who rides upon the heavens in thy helpe.
There is none like the God of Jeshurun (Says Moses, Deuteronomy 33. 26.) that is, the God of righteous and honest-hearted people (for thats the original meaning of the word) Who rides upon the heavens in thy help.
and all this is, for thy helpe. So that if thou be a right Ieshurun, (i.) a righteous and an honest-hearted man to God, thou maist assure thy selfe, That God rides upon the heavens in thy helpe;
and all this is, for thy help. So that if thou be a right Jeshurun, (i.) a righteous and an honest-hearted man to God, thou Mayest assure thy self, That God rides upon the heavens in thy help;
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Now when God shall say unto a soule, Thou art mine, and the soule shall answer to God and say, I am thine; This mutuall Stipulation, this mutuall Avouchment betwixt God and a good soule;
Now when God shall say unto a soul, Thou art mine, and the soul shall answer to God and say, I am thine; This mutual Stipulation, this mutual Avouchment betwixt God and a good soul;
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this makes up the match (as it were) and confirmes the covenant, and gives a man boldnesse towards God, that hee is not afraid to claime an interest in God,
this makes up the match (as it were) and confirms the Covenant, and gives a man boldness towards God, that he is not afraid to claim an Interest in God,
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and say, as David did, [ Whom have I in heaven but thee? ] For marke it, one that is an hypocrite, that beares no true faith to God, dares not make any application of God to himselfe,
and say, as David did, [ Whom have I in heaven but thee? ] For mark it, one that is an hypocrite, that bears no true faith to God, dares not make any application of God to himself,
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Quid nobis & tibi (said the divells to Christ) What have we to doe with thee Iesus thou Sonne of God? They that will have nothing to doë with God as his servants, can have but small hope that God will have any thing to doe with them as their Saviour,
Quid nobis & tibi (said the Devils to christ) What have we to do with thee Iesus thou Son of God? They that will have nothing to doë with God as his Servants, can have but small hope that God will have any thing to do with them as their Saviour,
The first time that ever wee read that God was called the God of one man more than of another, was Gen. 9. 26. when Shem had acted that dutifull part towards his despised Father in covering his nakednesse:
The First time that ever we read that God was called the God of one man more than of Another, was Gen. 9. 26. when Shem had acted that dutiful part towards his despised Father in covering his nakedness:
then Noah breakes out into this Divine Benediction, Blessed be the Lord God of Shem. This (I say) was the first time that ever God was appropriated to one man more than to another:
then Noah breaks out into this Divine Benediction, Blessed be the Lord God of Shem. This (I say) was the First time that ever God was appropriated to one man more than to Another:
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Afterward, God enlarged himselfe to more (as you may read, Exod. 3 ▪ 6.) where he proclaimes himselfe to be, The God of Abraham, the God of Isaac, & the God of Iacob:
Afterwards, God enlarged himself to more (as you may read, Exod 3 ▪ 6.) where he proclaims himself to be, The God of Abraham, the God of Isaac, & the God of Iacob:
put these three together, and they intimate unto us, that there are three sorts of men that have the Lord for their God. 1. Hee is the God of Abraham, that is, the God of all Faithfull men. 2. Hee is the God of Isaac, that is, the God of all quiet men. 3. He is the God of Iacob, that is, The God of all devout men.
put these three together, and they intimate unto us, that there Are three sorts of men that have the Lord for their God. 1. He is the God of Abraham, that is, the God of all Faithful men. 2. He is the God of Isaac, that is, the God of all quiet men. 3. He is the God of Iacob, that is, The God of all devout men.
More particularly, Though God be in heaven, yet his faithfull servants may be truely said to have him here on earth, in foure respects. 1. To have him in Possession. 2. To have him in Partnershippe. 3. To have him in Remembrance. 4. To have him in Regard.
More particularly, Though God be in heaven, yet his faithful Servants may be truly said to have him Here on earth, in foure respects. 1. To have him in Possession. 2. To have him in Partnership. 3. To have him in Remembrance. 4. To have him in Regard.
first, Inwardly in their hearts, God is in you of a truth (saith the Apostle) 1 Cor. 14. 25. Salvum sit verbum Domini (as Saint Bernard speakes), God save that good word,
First, Inwardly in their hearts, God is in you of a truth (Says the Apostle) 1 Cor. 14. 25. Salvum sit verbum Domini (as Saint Bernard speaks), God save that good word,
but how should wee be sure that God is in us? Answer, As by the sparkes that arise out of an heape of Ashes, wee know for certaine that there is fire within;
but how should we be sure that God is in us? Answer, As by the sparks that arise out of an heap of Ashes, we know for certain that there is fire within;
so by the good motions, good prayers, and good desires that arise, as so many heavenly sparkes out of the heart and soule, wee may know for certaine there is God within us.
so by the good motions, good Prayers, and good Desires that arise, as so many heavenly sparks out of the heart and soul, we may know for certain there is God within us.
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Hee is NONLATINALPHABET, The God in the bosome, as Lazarus was said to be in the bosome of Abraham, and Iohn in the bosome of Iesus, and Iesus in the bosome of his Father; so is God the father in the bosome of every child of his upon earth;
He is, The God in the bosom, as Lazarus was said to be in the bosom of Abraham, and John in the bosom of Iesus, and Iesus in the bosom of his Father; so is God the father in the bosom of every child of his upon earth;
Doe but observe two phrases of those two great Apostles, Saint Iohn, and Saint Paul; in the one, we are said to dwell in God, 1 Iohn. 4. 16. He that dwelleth in love, dwelleth in God;
Doe but observe two phrases of those two great Apostles, Saint John, and Saint Paul; in the one, we Are said to dwell in God, 1 John. 4. 16. He that dwells in love, dwells in God;
Hee is (as it were) Gods Inmate, Gods Inhabitant, and in that sence, God may be said, to have us in possession. In the other God is said to dwell in us, 2 Cor. 6. 16. Ye are the temples of the living God, as God hath said, I will dwell in them,
He is (as it were) God's Inmate, God's Inhabitant, and in that sense, God may be said, to have us in possession. In the other God is said to dwell in us, 2 Cor. 6. 16. You Are the Temples of the living God, as God hath said, I will dwell in them,
2 Secondly, as they have an inward possession of God in their hearts, so they possesse him also outwardly in their Estates, in their Rents, and in all their Revenues;
2 Secondly, as they have an inward possession of God in their hearts, so they possess him also outwardly in their Estates, in their Rends, and in all their Revenues;
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This is the difference that I observe betwixt the blessings of Iacob and Esau, Gen. 27. The one had God with his blessing, the other had his blessing without God.
This is the difference that I observe betwixt the blessings of Iacob and Esau, Gen. 27. The one had God with his blessing, the other had his blessing without God.
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& the fatnesse of the earth, &c. Afterterwards, when Esau came and begged a blessing also, He gives him in a manner the very same blessing that hee gave to Iacob, but that hee makes no mention of God in it;
& the fatness of the earth, etc. Afterwards, when Esau Come and begged a blessing also, He gives him in a manner the very same blessing that he gave to Iacob, but that he makes no mention of God in it;
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and say ▪ Quid tibi dabo Thoma? Thomas, what shall I give thee for all the good service thou hast done me? His answer was, Teipsum Domine, Give me thy selfe, O Lord,
and say ▪ Quid tibi Dabo Thomas? Thomas, what shall I give thee for all the good service thou hast done me? His answer was, Teipsum Domine, Give me thy self, Oh Lord,
1. To take our part against our adversaries, as you see, Num. 12. 8. How God tooke Moses part against Aaron and Myriam, when they murmured and rebelled against him;
1. To take our part against our Adversaries, as you see, Num. 12. 8. How God took Moses part against Aaron and Miriam, when they murmured and rebelled against him;
if thou take Gods part against those that dishonour him, and abuse his blessed Name, God will undoubtedly take thy part against those that dishonour thee,
if thou take God's part against those that dishonour him, and abuse his blessed Name, God will undoubtedly take thy part against those that dishonour thee,
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Hence it is, that the most precious blessing that Iacob could invent for his deare sonne Ioseph was this, That the good will of him that dwelt in the Bush might be upon him, Deut. 33. 16 ▪ for then hee knew,
Hence it is, that the most precious blessing that Iacob could invent for his deer son Ioseph was this, That the good will of him that dwelled in the Bush might be upon him, Deuteronomy 33. 16 ▪ for then he knew,
Let no man therefore misinterpret Gods corrections, nor mistake the meaning of his chastisements, for there may be Beneplacitum in Rubo, as well as in Regno: Though a man be (as it were) in a bush of thornes, that is, perplexed on every side with cares and crosses;
Let no man Therefore misinterpret God's corrections, nor mistake the meaning of his chastisements, for there may be Beneplacitum in Rubo, as well as in Regno: Though a man be (as it were) in a bush of thorns, that is, perplexed on every side with Cares and Crosses;
yet the good-will of God may be no lesse upon him in this Bush, than if he were in a pleasant Arbour, in the most delightfull condition that the earth can afford.
yet the goodwill of God may be no less upon him in this Bush, than if he were in a pleasant Arbour, in the most delightful condition that the earth can afford.
God Almighty made an Order concerning the peoples ingresse, and egresse at his Temple, Ezech. 46. 9. That he that came in at the North ▪ gate, must goe out againe at the South-gate;
God Almighty made an Order Concerning the peoples ingress, and egress At his Temple, Ezekiel 46. 9. That he that Come in At the North ▪ gate, must go out again At the South-gate;
but goe forth over against it: One gives the Reason of it (and it is a singular good one) Nè propitiatorio terga verterent, cum a templo exirent, least they should turne their backes to the Propitiatory,
but go forth over against it: One gives the Reason of it (and it is a singular good one) Nè Propitiatory terga verterent, cum a templo exirent, lest they should turn their backs to the Propitiatory,
so let us have God in remembrance in our wealth and plenty, Deut. 8. 18. Thou shalt remember the Lord thy God, for it is hee that giveth thee power to to get wealth.
so let us have God in remembrance in our wealth and plenty, Deuteronomy 8. 18. Thou shalt Remember the Lord thy God, for it is he that gives thee power to to get wealth.
if thou beest a man of wealth, assure thy selfe (as our Saviour said to Pilat in another case) Thou couldst have no power at all to get an estate, to gather wealth,
if thou Best a man of wealth, assure thy self (as our Saviour said to Pilat in Another case) Thou Couldst have no power At all to get an estate, to gather wealth,
This may be also a Memorandum to us all (as Pharoahs Butler said) To call to minde our fault this day, I meane, our unmindfulnesse and forgetfulnesse of God;
This may be also a Memorandum to us all (as Pharaohs Butler said) To call to mind our fault this day, I mean, our unmindfulness and forgetfulness of God;
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Hence it is that God hath appointed Ministers to be his Remembrancers, (so we are called Esay 62. 6.) Rememorantes Dominum, Ye that be the Lords Remembrancers, keepe not silence (saith the Prophet) give God no rest, &c. Our Office is double: 1. To put God in remembrance of his people by our prayers. 2. To put the people in remembrance of God, by our preaching;
Hence it is that God hath appointed Ministers to be his Remembrancers, (so we Are called Isaiah 62. 6.) Rememorantes Dominum, You that be the lords Remembrancers, keep not silence (Says the Prophet) give God no rest, etc. Our Office is double: 1. To put God in remembrance of his people by our Prayers. 2. To put the people in remembrance of God, by our preaching;
God send us well to discharge both these Offices to God, and to his people, for in these is contained the whole summe and substance of our Ministeriall function:
God send us well to discharge both these Offices to God, and to his people, for in these is contained the Whole sum and substance of our Ministerial function:
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and you shall doe well to give heede unto it, for the comfort and discharge of your owne soules in the sight of God. 1. Put your selves in minde of God,
and you shall do well to give heed unto it, for the Comfort and discharge of your own Souls in the sighed of God. 1. Put your selves in mind of God,
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as the same David, after hee had remembred God, hee desires God to remember him and all his troubles, Psal. 132. 1. In a word, Let this be thy Method in all thy private devotions. 1. To put thy selfe in remembrance of God. 2. To put God in remembrance of thy selfe:
as the same David, After he had remembered God, he Desires God to Remember him and all his Troubles, Psalm 132. 1. In a word, Let this be thy Method in all thy private devotions. 1. To put thy self in remembrance of God. 2. To put God in remembrance of thy self:
1. Have his Power in Regard, Who Regardeth the power of thy wrath (saith David, Psal. 90. 11.) for ever thereafter, as a man feareth, so is thy displeasure.
1. Have his Power in Regard, Who regardeth the power of thy wrath (Says David, Psalm 90. 11.) for ever thereafter, as a man fears, so is thy displeasure.
As the Centurions servant in the Gospell, if a stranger or another man had bidden him goe and doe such a thing, he might peradventure have gone and done it himselfe;
As the Centurions servant in the Gospel, if a stranger or Another man had bidden him go and do such a thing, he might Peradventure have gone and done it himself;
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See and observe that place, Esay 45. 11. Where God doth so Regard the prayer of his humble servants, that a Request from us is a Command to him, Praecipite mihi, (they be Gods owne words) Command ye mee. Oh, what a gracious God have we, that will abase himselfe to be commanded by his owne Vassalls:
See and observe that place, Isaiah 45. 11. Where God does so Regard the prayer of his humble Servants, that a Request from us is a Command to him, Praecipite mihi, (they be God's own words) Command you me. O, what a gracious God have we, that will abase himself to be commanded by his own Vassals:
Nulla creatura humilior Deo, There is no creature more humbler than God, as it is said, Iosh. 10. The Sunne stood still at Ioshuahs command, Deo obediente voce hominis, God yeelding and obeying the voyce of man.
Nulla creatura humilior God, There is no creature more humbler than God, as it is said, Joshua 10. The Sun stood still At Ioshuahs command, God obedient voce hominis, God yielding and obeying the voice of man.
3 In the last place, have regard to Gods Presence, and all is finished. 1. In Generall, Consider with thy selfe that God is Omni-present, present in every place,
3 In the last place, have regard to God's Presence, and all is finished. 1. In General, Consider with thy self that God is Omnipresent, present in every place,
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and (as Saint Iohns phrase is) NONLATINALPHABET, Convenienter Deo, answerably and agreeably to the presence and approbation of that God before whom thou walkest.
and (as Saint Iohns phrase is), Conveniently God, answerably and agreeably to the presence and approbation of that God before whom thou walkest.
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As Seneca advised Nero that cruell Tyrant, so to demeane himself, Vt facta superi semper cōprobent sua, that the gods above might approve of all his doings;
As Senecca advised Nero that cruel Tyrant, so to demean himself, Vt facta superi semper cōprobent sua, that the God's above might approve of all his doings;
I will not apply it, but onely say, as the Apostle doth, Some have not the knowledge of God, I speake this to your shame, 1 Cor. 15. For if men knew what it were to live in the displeasure of an angry God, they would have him in more Regard.
I will not apply it, but only say, as the Apostle does, some have not the knowledge of God, I speak this to your shame, 1 Cor. 15. For if men knew what it were to live in the displeasure of an angry God, they would have him in more Regard.
Such a Hunter he was (and I would to God there were no more of his breede,) and where? Before the Lord, (saith the Text) NONLATINALPHABET, signifieth before or against the Lord,
Such a Hunter he was (and I would to God there were no more of his breed,) and where? Before the Lord, (Says the Text), signifies before or against the Lord,
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To this height of wickednesse are some men growne; that as Origen said of Lots daughters, Vereor ne harum castior incestus siat; quam aliquarū pudicitia:
To this height of wickedness Are Some men grown; that as Origen said of Lots daughters, Vereor ne harum castior incestus siat; quam aliquarū Chastity:
but when wee come into his Basilica, his owne House, his owne Palace (for so are Churches called, specially the greater & Mother-Churches, are the Palaces of the King of Heaven) and come to preferre our Prayers and Petitions to him;
but when we come into his Basilica, his own House, his own Palace (for so Are Churches called, specially the greater & Mother-Churches, Are the Palaces of the King of Heaven) and come to prefer our Prayers and Petitions to him;
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what then? Why then worship him, In decore sanctitatis, in the beauty of holinesse (as the phrase is, Psal. 110. 3. Oh that same holinesse is a beautifull thing, if a man had it;
what then? Why then worship him, In decore sanctitatis, in the beauty of holiness (as the phrase is, Psalm 110. 3. O that same holiness is a beautiful thing, if a man had it;
but if a man have it not, but comes to God in his sinnes, as the Prodigall came to his Father in his ragges, will the Lord accept him? Nay, will hee endure him in his presence? Yes certainely,
but if a man have it not, but comes to God in his Sins, as the Prodigal Come to his Father in his rags, will the Lord accept him? Nay, will he endure him in his presence? Yes Certainly,
Hee will take away from them the rotten rags of their old sinnes, and cloth them a new with his heavenly Grace, and (as the Prophet speakes) will give them beauty for ashes,
He will take away from them the rotten rags of their old Sins, and cloth them a new with his heavenly Grace, and (as the Prophet speaks) will give them beauty for Ashes,
