(1) approbation (DIV1) (2) title page (DIV1) (3) dedication (DIV1) (4) to the reader (DIV1) (5) text (DIV1) (6) text (DIV1) └── (7) part (DIV2) └── (8) part (DIV2) └── (9) part (DIV2) └── (10) part (DIV2)
as whole the Oracles of God, and every part of it he faithful Sayings of God, that it is hid to none •ut those that perish, whose eyes the God of this World hath blinded:
as Whole the Oracles of God, and every part of it he faithful Sayings of God, that it is hid to none •ut those that perish, whose eyes the God of this World hath blinded:
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At the Birth of Jesus there appeared a Star in the East, which guided the Wise-men (by their Presents seeming to have been Greatmen) to the place where the was:
At the Birth of jesus there appeared a Star in the East, which guided the Wise men (by their Presents seeming to have been Greatmen) to the place where the was:
In the Creation the first-born Light of the first day, lasting but three dayes concentred and ceased in the enduring Luminaries the product of the fourth day:
In the Creation the firstborn Light of the First day, lasting but three days concentred and ceased in the enduring Luminaries the product of the fourth day:
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So in the Regeneration, the light of Christs personal Preaching, lasting just as many Prophetical dayes, Dan. 9 27. hath given place to the Scripture-light that endureth for ever, and the sure word rf Prophecy, to which we do well to take heed,
So in the Regeneration, the Light of Christ personal Preaching, lasting just as many Prophetical days, Dan. 9 27. hath given place to the Scripture light that Endureth for ever, and the sure word rf Prophecy, to which we do well to take heed,
This is the Light that maketh all things manifest, even the thoughts and intents of the Heart, that discovereth all things to Men and a Man to himself, both what he is,
This is the Light that makes all things manifest, even the thoughts and intents of the Heart, that Discovereth all things to Men and a Man to himself, both what he is,
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Amongst which of late, happening to be detained with these last words of Nehemiah, and seeing them like a well done Portrait, in all stances looking towards me with an eye of Instruction, walking and returning,
among which of late, happening to be detained with these last words of Nehemiah, and seeing them like a well done Portrait, in all stances looking towards me with an eye of Instruction, walking and returning,
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THESE words at the very first view do clearly hold forth, That There is a God. And that both by an express Testimony of his blessed Name, that heard in all the Scripture,
THESE words At the very First view do clearly hold forth, That There is a God. And that both by an express Testimony of his blessed Name, that herd in all the Scripture,
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Mic. 6. 9. And force of Reason, from the inclination and moti•• of the Soul, which finding nothing but emptiness home, goeth forth in quest of Happiness,
Mic. 6. 9. And force of Reason, from the inclination and moti•• of the Soul, which finding nothing but emptiness home, Goes forth in quest of Happiness,
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The Pythagorean and Hermetick Method of •ence is the best Instructer of this Truth, which euery Man may read off his own Soul. Be still and know at I am God.
The Pythagorean and Hermetic Method of •ence is the best Instructer of this Truth, which every Man may read off his own Soul. Be still and know At I am God.
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If a raving Stoick, or petulant Dialogist, shall say that these Soul-ardors •e but the intemperat extravagant heats of a working Fancy quickned by the touch of a Platonick I•a, rather to be starved to extinction than indul••d to satisfaction:
If a raving Stoic, or petulant Dialogist, shall say that these Soul-ardors •e but the Intemperate extravagant heats of a working Fancy quickened by the touch of a Platonic I•a, rather to be starved to extinction than indul••d to satisfaction:
and enjoyment of the desired Object, these Soul-longings and Desires, which are ever strongest ••d most eager in the greatest serenity? With my Soul ••ve I desired thee in the night:
and enjoyment of the desired Object, these Soul-longings and Desires, which Are ever Strongest ••d most eager in the greatest serenity? With my Soul ••ve I desired thee in the night:
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To make good the Argument, let it be added, That the Sagest, Holyest, Noblest So• are alwayes the hottest in this pursuit, such as P•• Isay, Nehemiah, David.
To make good the Argument, let it be added, That the Sagest, Holiest, Noblest So• Are always the hottest in this pursuit, such as P•• Saiah, Nehemiah, David.
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and like Simon Patricks Pilgrim fill his Belly with the East-wind? Now shall a• Man be so unmerciful to conclude all the Wor•• unavoidably miserable, that they may be Atheist or shall they be so unwise,
and like Simon Patricks Pilgrim fill his Belly with the East wind? Now shall a• Man be so unmerciful to conclude all the Wor•• avoidable miserable, that they may be Atheist or shall they be so unwise,
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And w• then are all Men made in vain? If there be no Men for what do we Hunger? if no Drink, what do 〈 ◊ 〉 Thirst for? if no Glory, saith Cicero) for what 〈 ◊ 〉 all Men labour? if no Rest way weary we our selves in vain? if no God, no Happiness, what is this o•• Souls do so importunately pursue, with a serio•• loathing of all that is seen? or what hath waken• in them those desires that can never be stilled till th• get what they seek.
And w• then Are all Men made in vain? If there be no Men for what do we Hunger? if not Drink, what do 〈 ◊ 〉 Thirst for? if no Glory, Says Cicero) for what 〈 ◊ 〉 all Men labour? if no Rest Way weary we our selves in vain? if no God, no Happiness, what is this o•• Souls do so importunately pursue, with a serio•• loathing of all that is seen? or what hath waken• in them those Desires that can never be stilled till th• get what they seek.
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And what say these Soul-longings, Thirstings, Pantings, Breathings, but that 〈 ◊ 〉 thou beest an Atheist, thou must put out the Soul, a• put off the Man?
And what say these Soul-longings, Thirstings, Pantings, Breathings, but that 〈 ◊ 〉 thou Best an Atheist, thou must put out the Soul, a• put off the Man?
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by some in the dress of Hypocrite, In words professing to know God, but •• works denying him; By others in the person of Amhitryo thinking that God is altogether such a one •s himself:
by Some in the dress of Hypocrite, In words professing to know God, but •• works denying him; By Others in the person of Amhitryo thinking that God is altogether such a one •s himself:
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By some in Epicurus his person, complementing God with the Kingdom of Heaven, •nd offering to relieve him of the abaseing pensive and expensive charge of these his Low Countries, saying, He will neither do Good nor Evil;
By Some in Epicurus his person, Complimenting God with the Kingdom of Heaven, •nd offering to relieve him of the abasing pensive and expensive charge of these his Low Countries, saying, He will neither do Good nor Evil;
Who is the Lord that I should obey him, or harken to his voice? By some in the Pontificalls of Antichrist With a Mouth speaking great things against the most High, boasting himself that he is God, exalting himself above all that is called God, or is Worshiped:
Who is the Lord that I should obey him, or harken to his voice? By Some in the Pontificals of Antichrist With a Mouth speaking great things against the most High, boasting himself that he is God, exalting himself above all that is called God, or is Worshipped:
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that hate the Gospel, and hinder the Preaching thereof, take Gamaleels counsel, and beware lest they be found even to fight against God: For there is neither Counsel nor Strength against the Lord;
that hate the Gospel, and hinder the Preaching thereof, take Gamaleels counsel, and beware lest they be found even to fight against God: For there is neither Counsel nor Strength against the Lord;
For if the Souls Happinessly in the enjoyment of a perfect, and so necessarly an unchangeable Good, sit must undeniably be Immortal, both to enjoy and praise its Obiect: Et miserum est fuisse felicem:
For if the Souls Happinessly in the enjoyment of a perfect, and so necessarily an unchangeable Good, fit must undeniably be Immortal, both to enjoy and praise its Object: Et miserum est Fuisse felicem:
There is no Happiness not perpetual, else he was a Fool who spoiled his Mirth with the thoughts of a Sword hanging over his head. 2. It is confirmed clearly by the expectation of a future Reward:
There is no Happiness not perpetual, Else he was a Fool who spoiled his Mirth with the thoughts of a Sword hanging over his head. 2. It is confirmed clearly by the expectation of a future Reward:
or be who scourged the Sea for its disorder? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler gravly to consider how inconsistent Atheism is with Government:
or be who scourged the Sea for its disorder? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler gravly to Consider how inconsistent Atheism is with Government:
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If the World reel (I cannot say properly be ruled) by chance is not the Atheist, not by Scripture only which never speaks good of him, but by his own Principle;
If the World reel (I cannot say properly be ruled) by chance is not the Atheist, not by Scripture only which never speaks good of him, but by his own Principle;
also proven a forlorn Fool, lyable in all things to unavoidable surprisal? yea a liar also, who knowing and warned of a continual surprisal, can therefore never be surprised,
also proven a forlorn Fool, liable in all things to unavoidable surprisal? yea a liar also, who knowing and warned of a continual surprisal, can Therefore never be surprised,
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how is it that Justice is not in this life universally and fully executed, and every Man rewarded according to his Works? But that there is a Court of Referrs, A day of the restitution of all things NONLATINALPHABET of righting all wrongs and settling all disorders.
how is it that justice is not in this life universally and Fully executed, and every Man rewarded according to his Works? But that there is a Court of Refers, A day of the restitution of all things of righting all wrongs and settling all disorders.
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and undergo all its toil and displeasure, but •• eye to the recompence of reward, by far more ••e better than it is the later? The sence of the Souls •nmortality is the indelible Character and solid ••reats of Authentick Nature, exactly rendered in ••ery Man's coppy:
and undergo all its toil and displeasure, but •• eye to the recompense of reward, by Far more ••e better than it is the later? The sense of the Souls •nmortality is the indelible Character and solid ••reats of Authentic Nature, exactly rendered in ••ery Man's copy:
Only it is not illuminated in some ••rk Hereticks and desperate Monsters, Satyres or ••ch doleful Creatures in humane shape, where you •• as little of the Man as of Immortality;
Only it is not illuminated in Some ••rk Heretics and desperate Monsters, Satires or ••ch doleful Creatures in humane shape, where you •• as little of the Man as of Immortality;
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For look we backward, What but ••e Aire of Immortality maketh Men so conceit an ••cient Pedegree? Or foreward, What moveth ••en to call their Children and Lands by their own •ame,
For look we backward, What but ••e Air of Immortality makes Men so conceit an ••cient Pedigree? Or forward, What moves ••en to call their Children and Lands by their own •ame,
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yet omne malum est in bono; and there must some reality under that same vanity. And tru•• the Souls Immortality is the early dictat of Na••re our Religious Mother.
yet omne malum est in Bono; and there must Some reality under that same vanity. And tru•• the Souls Immortality is the early dictate of Na••re our Religious Mother.
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But let no man add affliction to the afflicted, and scornfully with Apostate Iulian, alledge to Christians this Doctrine, to make their burdens heavier:
But let no man add affliction to the afflicted, and scornfully with Apostate Iulian, allege to Christians this Doctrine, to make their burdens Heavier:
I tell you that he will avenge them speedily, Luke 18. 7, 8. And men would remember, that there is Suffering for evil-doing, as well as for well-doing;
I tell you that he will avenge them speedily, Lycia 18. 7, 8. And men would Remember, that there is Suffering for evil-doing, as well as for welldoing;
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but the dregs thereof all the wicked of the earth shall wring them out and drink them, Psal. 75. 8. And it •• a righteous thing with God, to recompense tribulation to them that trouble you;
but the dregs thereof all the wicked of the earth shall wring them out and drink them, Psalm 75. 8. And it •• a righteous thing with God, to recompense tribulation to them that trouble you;
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and to you who are troubled rest with us, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance, &c. 2 Thess. 1. 6, 7, 8. 2. The belief of the Souls Immortality, teacheth men effectually the Fear of God:
and to you who Are troubled rest with us, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance, etc. 2 Thess 1. 6, 7, 8. 2. The belief of the Souls Immortality, Teaches men effectually the fear of God:
This is the true Nobility of the Soul that exempteth it from the Egyptian slavery and servil drudgery of loading it self with thick clay for the brick-kilns of worldly projects;
This is the true Nobilt of the Soul that exempteth it from the Egyptian slavery and servile drudgery of loading it self with thick clay for the brick-kilns of worldly projects;
and delivereth it from the s•art of him, Who will be Rich, till He be peirced with many Sorrows and drowned in Damnation. But, this I say Brethren. the time is short;
and Delivereth it from the s•art of him, Who will be Rich, till He be pierced with many Sorrows and drowned in Damnation. But, this I say Brothers. the time is short;
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But alas for pitty that this same Moderation and Indifferency should be both practised and applauded in the matters of God! And that it is so rare to be Seriously and positively Holy, that Godliness may say, O ye Sons of Men,
But alas for pity that this same Moderation and Indifferency should be both practised and applauded in the matters of God! And that it is so rare to be Seriously and positively Holy, that Godliness may say, Oh you Sons of Men,
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and would learn of the Unjust Steward, To make to them-selves Friends of the unrighteous Mammon, that when they fail, they may receive them into ever-lasting habitations.
and would Learn of the Unjust Steward, To make to themselves Friends of the unrighteous Mammon, that when they fail, they may receive them into everlasting habitations.
They count their thousands, and ten thousands, and hundred thousands and the Poor soul sayes, how many count you me•• I stand Debter for ten thousand Talents upon your score;
They count their thousands, and ten thousands, and hundred thousands and the Poor soul Says, how many count you me•• I stand Debtor for ten thousand Talents upon your score;
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The Saints have a long and sore service in the World, But God is not unrighteous to forget their labour of love ▪ a cup of cold water shall not be forgotten:
The Saints have a long and soar service in the World, But God is not unrighteous to forget their labour of love ▪ a cup of cold water shall not be forgotten:
For if in this life only we have hope in Christ, of all men we are most miserable 1 Cor. 15, 19. It is certainly the interest of every good man to believe the Souls immortality,
For if in this life only we have hope in christ, of all men we Are most miserable 1 Cor. 15, 19. It is Certainly the Interest of every good man to believe the Souls immortality,
but cloathed upon, that mortality might be swallowed up of life 2 Cor. 5. 4. The Third view of these words giveth this manifest Reflection, That Communion with God is the Souls Sanctuary and Solace.
but clothed upon, that mortality might be swallowed up of life 2 Cor. 5. 4. The Third view of these words gives this manifest Reflection, That Communion with God is the Souls Sanctuary and Solace.
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We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5, Chap, besides frequent Addresses of the like nature, such as that solemn Ejaculation Chap. 24. And that Chap. 6, 14. and another in this same Chap. ver. 29 Besides his ordinary attendance on publick worship,
We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5, Chap, beside frequent Addresses of the like nature, such as that solemn Ejaculation Chap. 24. And that Chap. 6, 14. and Another in this same Chap. ver. 29 Beside his ordinary attendance on public worship,
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and Solemn and extra-ordinary Fasting Chap. 9. By all which it is eviden• how Seriously and constantly Godly this renounced worthy was Like David who could say, what tim• soever I awake I am with thee:
and Solemn and extraordinary Fasting Chap. 9. By all which it is eviden• how Seriously and constantly Godly this renounced worthy was Like David who could say, what tim• soever I awake I am with thee:
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And truly the Soul is either sleeping or worse when not with God Affaires and weight of Business quickned their Devotion as much as it extinguisheth ours:
And truly the Soul is either sleeping or Worse when not with God Affairs and weight of Business quickened their Devotion as much as it extinguisheth ours:
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Alas what Puppyes, what Mock-men are we, who can be any thing but Good and Serious? This Observation proven by the experience of Saints in all Generations, Who sat down under the shaddow of the Almighty with great delight,
Alas what Puppies, what Mock-men Are we, who can be any thing but Good and Serious? This Observation proven by the experience of Saints in all Generations, Who sat down under the shadow of the Almighty with great delight,
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when we have seen a little what Communion with God is, and wherin it consists, And 1. It stands in Reconciliation, the immediate result of Justification by faith:
when we have seen a little what Communion with God is, and wherein it consists, And 1. It Stands in Reconciliation, the immediate result of Justification by faith:
Amos 3, 3. • Can two walk together except they be aggreed? Rom. 5, 1. Being justifyed by faith we have peace with God, and 10. v. We are reconciled by the death of his Son. This giveth access to God,
Amos 3, 3. • Can two walk together except they be agreed? Rom. 5, 1. Being justified by faith we have peace with God, and 10. v. We Are reconciled by the death of his Son. This gives access to God,
whom have I in heaven but thee? Or who is a God like unto thee? Nec viget quidquam simile aut secundum And the Saint is a David, a man to Gods heart What is the book of Canticles but one continued proof of this matter? What exchange of heart• are there? What concentering of Affections? What returns of Love? What uniting Raptures • What reflections of Beauty? What Echo's of Invitations and Commendations with such likeness of voices that sometimes you shall hardly discern who speaks.
whom have I in heaven but thee? Or who is a God like unto thee? Nec Viget quidquam simile Or secundum And the Saint is a David, a man to God's heart What is the book of Canticles but one continued proof of this matter? What exchange of heart• Are there? What concentering of Affections? What returns of Love? What uniting Raptures • What reflections of Beauty? What Echo's of Invitations and Commendations with such likeness of voices that sometime you shall hardly discern who speaks.
And, we have the mind of Chris• Conformably his will is swayed, whether for acting Lord what wilt thou have me to do? or for suffering Not my will but thy will be done:
And, we have the mind of Chris• Conformably his will is swayed, whither for acting Lord what wilt thou have me to do? or for suffering Not my will but thy will be done:
But Moses refused to be called the son of Pharaohs daughter, esteeming the reproach of Christ greater riches than the treasures of Egypt Heb. 11. 24, 26 The Apostles forsook all and followed Christ:
But Moses refused to be called the son of Pharaohs daughter, esteeming the reproach of christ greater riches than the treasures of Egypt Hebrew 11. 24, 26 The Apostles forsook all and followed christ:
But now if the son of man should come, shall he find faith in the earth? Who believeth indeed, that He who snared not his own son will with him give us all things freely? Are the consolations of God small with thee? Thinkest thou so meanly of God,
But now if the son of man should come, shall he find faith in the earth? Who Believeth indeed, that He who snared not his own son will with him give us all things freely? are the consolations of God small with thee? Thinkest thou so meanly of God,
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and Christ the gift of God, all the fulness of God, the treasures of hope, the earnest of the Spirit, the Riches of saith, the first fruits of the inheritance? Didst thou ever sing Psal. 4, 7. Thou hast put more gladness in my heart than in the time that their corn and their wine increased? All these things have I given thee,
and christ the gift of God, all the fullness of God, the treasures of hope, the earnest of the Spirit, the Riches of Says, the First fruits of the inheritance? Didst thou ever sing Psalm 4, 7. Thou hast put more gladness in my heart than in the time that their corn and their wine increased? All these things have I given thee,
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Psal. 139. 18. When I awake I am still with thee. 2 Cor. 16. 16. I will dwell in them and walk in them Rev. 21. 2. And I heard a great voice out of heaven saying,
Psalm 139. 18. When I awake I am still with thee. 2 Cor. 16. 16. I will dwell in them and walk in them Rev. 21. 2. And I herd a great voice out of heaven saying,
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I will sup with him and he with me Rev. 3, 20. Prov. 9. 2. Wisdom hath killed her beasts, she hath mingled her wine, she hath also furnished her Table.
I will sup with him and he with me Rev. 3, 20. Curae 9. 2. Wisdom hath killed her beasts, she hath mingled her wine, she hath also furnished her Table.
When my heart was over whelmed within me, thou knewest my way From the ends of the earth will I cry unto thee O when shall I come and appear before God Now for a reason of the observation, pray confider where should a man be,
When my heart was over whelmed within me, thou Knewest my Way From the ends of the earth will I cry unto thee Oh when shall I come and appear before God Now for a reason of the observation, pray confider where should a man be,
but with his Friend Where should the Soul be, but where it Subsist Lives, Loves, Thrives and does well? When should a man be but at home where he dwelleth And where should a branch be but in the Vine Where should Love be but with its Beloved? When a like but with its like? Where should a man 〈 ◊ 〉 but where he hath Comfort, liking,
but with his Friend Where should the Soul be, but where it Subsist Lives, Loves, Thrives and does well? When should a man be but At home where he dwells And where should a branch be but in the Vine Where should Love be but with its beloved? When a like but with its like? Where should a man 〈 ◊ 〉 but where he hath Comfort, liking,
and being liked Where should a man be but with his Interest? Receiver but with a Giver? Or a Servant Entrued but about his Masters Business? Where should Courteour be but with his Prince? a man but With his Counseller? a person invited but at he feast? and one visited but waiting upon his •reind?
and being liked Where should a man be but with his Interest? Receiver but with a Giver? Or a Servant Entrued but about his Masters Business? Where should Courteour be but with his Prince? a man but With his Counsellor? a person invited but At he feast? and one visited but waiting upon his •reind?
But how sad is it that men should so far sleight •s to forfeit, and so justly forfeit as to sleight Communion with God? What lamentations may hereon be written? or what shall be taken to witness for this? Jer: 2, 10, 11, 12, 13. Hath any of the nations done such a thing as this to forsake their Gods, which yet are no Gods? but my People hath forsaken me for a thing that cannot profit.
But how sad is it that men should so Far sleight •s to forfeit, and so justly forfeit as to sleight Communion with God? What lamentations may hereon be written? or what shall be taken to witness for this? Jer: 2, 10, 11, 12, 13. Hath any of the Nations done such a thing as this to forsake their God's, which yet Are no God's? but my People hath forsaken me for a thing that cannot profit.
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And will a man forsake the snow of Lebanon for the water of the brook? But if •et there be hope, let men be exhorted to consider •f their wayes, by all the serious names of interest, profession, the love of their espousals, the memory of their serious hours, the testimony of their experiences, their appaling fears, their silent, silencing and silenced convictions, their unsatisfied desires,
And will a man forsake the snow of Lebanon for the water of the brook? But if •et there be hope, let men be exhorted to Consider •f their ways, by all the serious names of Interest, profession, the love of their espousals, the memory of their serious hours, the testimony of their experiences, their appaling fears, their silent, silencing and silenced convictions, their unsatisfied Desires,
and speaking disappointments giving them •arkness for light, a scorpion for an egg, a Ston or bread, a lie for truth, a cloud for Iuno: And •inally by the misery of their despised Soules:
and speaking disappointments giving them •arkness for Light, a scorpion for an egg, a Ston or bred, a lie for truth, a cloud for Iuno: And •inally by the misery of their despised Souls:
For what is the Soul destitute of God? An exile, wandering, wearyed, weighted, wounded, naked, reproached, starved, appaled, sleighted, hopless, helpness, a broken soul, a lost soul? Psal: 142, 4. 5. Refuge failed me, no man cared for my soul:
For what is the Soul destitute of God? an exile, wandering, wearied, weighted, wounded, naked, reproached, starved, appalled, sleighted, hopeless, helpness, a broken soul, a lost soul? Psalm: 142, 4. 5. Refuge failed me, no man cared for my soul:
and being a suit for reward, hath a necessary respect to the work, which also is expressed Chap: 5, 19. Think upon me O my God for good, according to all that I have done for this People:
and being a suit for reward, hath a necessary respect to the work, which also is expressed Chap: 5, 19. Think upon me Oh my God for good, according to all that I have done for this People:
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yet search Histories sacred and common, you shall no readily find in one man so many excellent part• nor so compleat a living, practical pattern of good Ruler.
yet search Histories sacred and Common, you shall not readily find in one man so many excellent part• nor so complete a living, practical pattern of good Ruler.
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For, faith laying hold on Gods Covenant, and obedience to the first and great Commandment of love, which is the fulfilling of the Law, are both angled and pointed in this one word My God: a man much in meditation, given to Prayer, Duties of so strict affinity, that in Scripture the one passeth for the other:
For, faith laying hold on God's Covenant, and Obedience to the First and great Commandment of love, which is the fulfilling of the Law, Are both angled and pointed in this one word My God: a man much in meditation, given to Prayer, Duties of so strict affinity, that in Scripture the one passes for the other:
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neither is his Religion recluse, in the large as cold as calm, and full as dark as cold-shaddows of fruitless, lazie, lifeless, cowardly contemplation,
neither is his Religion recluse, in the large as cold as Cam, and full as dark as cold-shaddows of fruitless, lazy, Lifeless, cowardly contemplation,
but goeth abroad into free, generous, zealous, and Heroick acting, retaining the height of spirituality in the midst of secularity, resembling therein the Archetype Ruler, who in most perfect rest Ruleth all things, and moveth all, himself unmoved.
but Goes abroad into free, generous, zealous, and Heroic acting, retaining the height of spirituality in the midst of secularity, resembling therein the Archetype Ruler, who in most perfect rest Ruleth all things, and moves all, himself unmoved.
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but the former Governours that had been before me were chargeable to the People, and had taken of them bread and wine, beside fourty shekels of silver,
but the former Governors that had been before me were chargeable to the People, and had taken of them bred and wine, beside fourty shekels of silver,
If Religious pretences be made helps to policy, how much better must be it self in reality? And let politick pretenders beware of their fate and folly who taught others to be Captains to their own ruine, that they teach not others to be Politicians to the expence of the teacher,
If Religious pretences be made helps to policy, how much better must be it self in reality? And let politic pretenders beware of their fate and folly who taught Others to be Captains to their own ruin, that they teach not Others to be Politicians to the expense of the teacher,
so can he not pass from the one to the other but over the fair neck of Christianity, with greater insolency of impiety then the outrageously barbarous Tullia drove her chariot over the belly of her Murdered Father. Levi. Lib. 1. 2. The good Ruler is a Reformer, a repairer of breaches, a restorer of paths to dwell in:
so can he not pass from the one to the other but over the fair neck of Christianity, with greater insolency of impiety then the outrageously barbarous Tullia drove her chariot over the belly of her Murdered Father. Levi. Lib. 1. 2. The good Ruler is a Reformer, a repairer of Breaches, a restorer of paths to dwell in:
If the health of the People be not recovered, it sayeth there is no Physician there Ier: 8, 22. But a good Ruler scattereth the wicked and bringeth the wheel over them; and he may say with
If the health of the People be not recovered, it Saith there is no physician there Jeremiah: 8, 22. But a good Ruler Scattereth the wicked and brings the wheel over them; and he may say with
Such a one was Moses the Law-giver, such was Iosua his successor, such were the Judges of Israel, such was Samuel, such were all the good Kings of Judah, such was Ezra the Scribe,
Such a one was Moses the Lawgiver, such was Iosua his successor, such were the Judges of Israel, such was Samuel, such were all the good Kings of Judah, such was Ezra the Scribe,
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prophanity and iniquity prevailed and abounded, that is solemnly confessed and amended Chapters 1. &. 9. In particular, oppression reigned, that is quashed Chap: 5. and the People relieved:
profanity and iniquity prevailed and abounded, that is solemnly confessed and amended Chapters 1. &. 9. In particular, oppression reigned, that is quashed Chap: 5. and the People relieved:
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false Prophets were hired by the enemy, and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation, they are discovered and marked Chap: 6. The ordinary worship of God,
false prophets were hired by the enemy, and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation, they Are discovered and marked Chap: 6. The ordinary worship of God,
these are restored ch: 8. For advancing and establishing the whole Reformation a Solemn Fast is kept ch: 9. and a Covenant subscribed ch. 10. The Holy Seed had mingled themselves and matched with strangers, People of heathen abominations;
these Are restored changed: 8. For advancing and establishing the Whole Reformation a Solemn Fast is kept changed: 9. and a Covenant subscribed changed. 10. The Holy Seed had mingled themselves and matched with Strangers, People of heathen abominations;
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they separate themselves, and that is amended ibid. The offerings of the Lord were neglected, these are renewed ibid: The Sabbaths were horribly prophaned, That is strictly and with certification discharged,
they separate themselves, and that is amended Ibid. The offerings of the Lord were neglected, these Are renewed Ibid: The Sabbaths were horribly Profaned, That is strictly and with certification discharged,
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The service of God was neglected by non-residence of the Priests through calamity and want, that also is helped Chap. 10, 11, 12, 13. ver. 10. The orders and services of the Preists and Levits were confused;
The service of God was neglected by nonresidence of the Priests through calamity and want, that also is helped Chap. 10, 11, 12, 13. ver. 10. The order and services of the Priests and Levits were confused;
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these are cleared, and they set to their charges as appointed by David Chap; 7. 63, 12. 45. and 13, 30 Strangers uncircumcised had entred and defiled the Congregation of the Lord, these are removed chap: 13, 3, Profane Persons of the Princes of the heathen had lodgings in the Lords house, they are expelled and the Chambers cleansed Chap. 13. 8. 9. Some of the chief of the Preists had defiled the Covenant of the Preisthood by strange wives, they are branded, and that also is amended. For the State:
these Are cleared, and they Set to their charges as appointed by David Chap; 7. 63, 12. 45. and 13, 30 Strangers uncircumcised had entered and defiled the Congregation of the Lord, these Are removed chap: 13, 3, Profane Persons of the Princes of the heathen had lodgings in the lords house, they Are expelled and the Chambers cleansed Chap. 13. 8. 9. some of the chief of the Priests had defiled the Covenant of the Priesthood by strange wives, they Are branded, and that also is amended. For the State:
The people and their work are strongly opposed and sore reproached, they are vindicated and their hands strengthened Chap. 2, 4. When the City is built it is not manned,
The people and their work Are strongly opposed and soar reproached, they Are vindicated and their hands strengthened Chap. 2, 4. When the city is built it is not manned,
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therefore inhabitants and defendants are appointed Chap. 11. The People suffer sore by morgage, the great sin of the oppressors belonging to the former head,
Therefore inhabitants and defendants Are appointed Chap. 11. The People suffer soar by mortgage, the great since of the Oppressors's belonging to the former head,
that is redressed Chap: 5. Open and secret enemies correspond and plot against the work and the Ruler, these are discovered and disappointed Chap. 6. They are in great reproach and distress;
that is Redressed Chap: 5. Open and secret enemies correspond and plot against the work and the Ruler, these Are discovered and disappointed Chap. 6. They Are in great reproach and distress;
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Isay 18, 2. Our Rulers, if they had a mind, have a fair occasion for I bs Gloriation Chap. 29. 13. The blessing of him that was ready to perish came upon me &c. In this time are great decayes, desolations, abuses, and unsufferable corruptions;
Saiah 18, 2. Our Rulers, if they had a mind, have a fair occasion for I bs Gloriation Chap. 29. 13. The blessing of him that was ready to perish Come upon me etc. In this time Are great decays, desolations, Abuses, and unsufferable corruptions;
And here People would be warned to enencourage and comply with Reforming Rulers, not, as they were in Hezekiahs and Josiahs times, inveterate, incureable and obstinate in their corruptions,
And Here People would be warned to enencourage and comply with Reforming Rulers, not, as they were in Hezekiah's and Josiahs times, inveterate, incurable and obstinate in their corruptions,
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lest they hear that, Hos. 10, 3, 4. A King can do them no good, because they feared not the Lord, and spake words swearing falsly in making a Covenant.
lest they hear that, Hos. 10, 3, 4. A King can do them no good, Because they feared not the Lord, and spoke words swearing falsely in making a Covenant.
lest there be wrath against the realm of the King and his Sons Ezra. 7-23. And that Judgment run like a river, and righteousness like a mighty stream:
lest there be wrath against the realm of the King and his Sons Ezra. 7-23. And that Judgement run like a river, and righteousness like a mighty stream:
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And in Israel they were wont to mourn for good Rulers with this expression, ab my brother Ier: 2•, 18. Yea he is the breath of our nostrils, Lament.
And in Israel they were wont to mourn for good Rulers with this expression, ab my brother Jeremiah: 2•, 18. Yea he is the breath of our nostrils, Lament.
4, 20. by whom in the publick body we lead a quiet life and peaceable in all Godliness and honesty 1 Tim. 2. 2. He is pater patriae & parens Reip. Nor can I see what should have moved those dissembling Emperours, who in semblance refused the title of Lord, to make so nice of the endearing name of Father of the Countrey, but simply the conscience that they did as little deserve the name as they designed the thing.
4, 20. by whom in the public body we led a quiet life and peaceable in all Godliness and honesty 1 Tim. 2. 2. He is pater patriae & Parents Reip Nor can I see what should have moved those dissembling emperors, who in semblance refused the title of Lord, to make so Nicaenae of the endearing name of Father of the Country, but simply the conscience that they did as little deserve the name as they designed the thing.
We find not that Nehemiah was marryed, yet his name flourisheth in the records of his eminent services, more than if his line had continued uninterrupted to this day.
We find not that Nehemiah was married, yet his name flourishes in the records of his eminent services, more than if his line had continued uninterrupted to this day.
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The righteous shall be had in everlasting remembrance. Four things are proper to the care of a Father: Affection, Instruction, Correction, and Provision:
The righteous shall be had in everlasting remembrance. Four things Are proper to the care of a Father: Affection, Instruction, Correction, and Provision:
Great is his Affection Chap. 1, 3, 4. And how Sadly taketh he on for the reproach and affliction of his brethren? he sat down and weept and mourned certain dayes,
Great is his Affection Chap. 1, 3, 4. And how Sadly Takes he on for the reproach and affliction of his brothers? he sat down and wept and mourned certain days,
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such as the prophanation of the Sabbath, and the marriages with strangers, in this same Chap. I saw (sayes he) &c. A Ruler can be nought the less a Judge that he is a Witness.
such as the profanation of the Sabbath, and the marriages with Strangers, in this same Chap. I saw (Says he) etc. A Ruler can be nought the less a Judge that he is a Witness.
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and a pitty it is, that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition.
and a pity it is, that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition.
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as the condition of Ierusalem and the people Chap. 1, 2, 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap, 13. 7. And the withholding of the Priests portion ver. 10. It is the part of all good Subjects, in their several Stations, to give,
as the condition of Ierusalem and the people Chap. 1, 2, 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap, 13. 7. And the withholding of the Priests portion ver. 10. It is the part of all good Subject's, in their several Stations, to give,
But sometimes know not is one with care not, and then comes the question of the disciples, master carest thou not that we perish? and Prov. 24. 12. would be remembred:
But sometime know not is one with care not, and then comes the question of the Disciples, master Carest thou not that we perish? and Curae 24. 12. would be remembered:
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doth not he that pondereth the heart consider it? and he that keepeth thy Soul, doth not he know it? and shall not he render to every man according to his works? Foreign intelligence is necessary of the counsels and motions of enemies:
does not he that pondereth the heart Consider it? and he that Keepeth thy Soul, does not he know it? and shall not he render to every man according to his works? Foreign intelligence is necessary of the Counsels and motions of enemies:
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yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers, and the People.
yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers, and the People.
Nor is all this popularity, but real duty, which obligeth Rulers by many commands in Scripture, to hearken the compaint and hearthe cause of the poor and needy.
Nor is all this popularity, but real duty, which obliges Rulers by many commands in Scripture, to harken the compaint and hearth cause of the poor and needy.
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The intercepting of the soveraign's beams from shedding their benigne influence upon the Subjects and precluding the Subject from access to receive them, are by so far more fatal than the most dismal ecclipses;
The intercepting of the sovereign's beams from shedding their benign influence upon the Subject's and precluding the Subject from access to receive them, Are by so Far more fatal than the most dismal Eclipses;
and really undo the Prince whatever they pretend for the person, and leave him, like a defeated Trojan with his royal blood to shift for a Kingdom, beside the wrong done to the People.
and really undo the Prince whatever they pretend for the person, and leave him, like a defeated Trojan with his royal blood to shift for a Kingdom, beside the wrong done to the People.
If any should invert the decree Dan. 6, 7. and establish it with this alteration, that any man may freely ask petitions of any God or man, save of the King, it would be large as unpolitick as the other is ungodly.
If any should invert the Decree Dan. 6, 7. and establish it with this alteration, that any man may freely ask petitions of any God or man, save of the King, it would be large as unpolitic as the other is ungodly.
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as the tender grass springing out of the earth by clear shineing after rain. 2 Sam. 23 4. His countenance and influence must reach, to visit and refresh the lowest of his People.
as the tender grass springing out of the earth by clear shining After rain. 2 Sam. 23 4. His countenance and influence must reach, to visit and refresh the lowest of his People.
and effectually to interpose for his help, and to enlarge the indulgence of his Royal Concessions to the outmost Thus Nehemiah told the King all that was told him of Ierusalem and his People chap. 2, 3. and that in sadness:
and effectually to interpose for his help, and to enlarge the indulgence of his Royal Concessions to the outmost Thus Nehemiah told the King all that was told him of Ierusalem and his People chap. 2, 3. and that in sadness:
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for he not only builds but beautifyes, not only beautifyes, but fortifyes not only repaires but reformes Ierusalem, and ye• exceedeth not his commission:
for he not only builds but beautifies, not only beautifies, but fortifies not only repairs but reforms Ierusalem, and ye• exceeds not his commission:
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for there are set throns of Iudgement, the throns of the house of David Psal 48, 2. and 122, 3, 4, 5. And David by a figure understood no less in his serious us petition Psal; 51, 18. Do good in thy good Pleasure unto Zion:
for there Are Set throns of Judgement, the throns of the house of David Psalm 48, 2. and 122, 3, 4, 5. And David by a figure understood no less in his serious us petition Psalm; 51, 18. Do good in thy good Pleasure unto Zion:
and Psal. 122, 7 He calleth it more expresly peace and prosperity. The Ruler that is thus minded may resolve with Nehemiah, to meet with scorn, calumny, opposition,
and Psalm 122, 7 He calls it more expressly peace and Prosperity. The Ruler that is thus minded may resolve with Nehemiah, to meet with scorn, calumny, opposition,
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but affection to the work, adherence to his Commission, the gallantry of his Person, Prayer to and confidence in the God of Heaven bear him out against and over all these:
but affection to the work, adherence to his Commission, the gallantry of his Person, Prayer to and confidence in the God of Heaven bear him out against and over all these:
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How chiefly necessary is this good part in a deputed Ruler, where the nation to their great loss wants the desireable influence of their Gracious Princes presence?
How chiefly necessary is this good part in a deputed Ruler, where the Nation to their great loss Wants the desirable influence of their Gracious Princes presence?
7. The good Ruler is Governed by Justice and the Law of God, in the whole exercise of his Government 2 Sam. 23, 3. He must be just. Before there were Kings in Israel, it was appointed Deut. 17, 18, 19. That the King should have a copy of the law which he should read,
7. The good Ruler is Governed by justice and the Law of God, in the Whole exercise of his Government 2 Sam. 23, 3. He must be just. Before there were Kings in Israel, it was appointed Deuteronomy 17, 18, 19. That the King should have a copy of the law which he should read,
According to the Law he restores the ordinary and extraordinary publick worship, and Solemn Feasts. According to the Law he reformes the abuse of marriage with strangers.
According to the Law he restores the ordinary and extraordinary public worship, and Solemn Feasts. According to the Law he reforms the abuse of marriage with Strangers.
But ••axerxes his decree must stand immovable Ezra 23. Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God Heaven:
But ••axerxes his Decree must stand immovable Ezra 23. Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God Heaven:
kiss the Son. Ps. 2, 12. The Ruler ought to be a •ing Law, and to remember the noble saying of •sar to the Roman Senate, In mexima fortuna min••• licentia est;
kiss the Son. Ps. 2, 12. The Ruler ought to be a •ing Law, and to Remember the noble saying of •sar to the Roman Senate, In mexima fortuna min••• licentia est;
which is true, as he there reckon••, in as far as the faults of Rulers being more no•ur, are otherwayes also aggravated above the ansgressions of others.
which is true, as he there reckon••, in as Far as the Faults of Rulers being more no•ur, Are otherways also aggravated above the ansgressions of Others.
Six Things in morality and Divinity, in Reason and Scripture contribut to wisdom Knowledge, Understanding, Invention, Counce•• Iudgment, and Prudence: which,
Six Things in morality and Divinity, in Reason and Scripture contribute to Wisdom Knowledge, Understanding, Invention, Counce•• Judgement, and Prudence: which,
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yet, having natural their distinct proprieties, I shall indeavour, as I ca• to marshall them in their due order, especially a required in the Ruler. 1. Knowledge taketh •• things simply and historically as they are or appear and hath its treasure chiefly in the Memory:
yet, having natural their distinct proprieties, I shall endeavour, as I ca• to marshal them in their due order, especially a required in the Ruler. 1. Knowledge Takes •• things simply and historically as they Are or appear and hath its treasure chiefly in the Memory:
it purchased and preserved either by observation a•• experience, for a wise mans eyes are in his hea• or by reading; Ahasuerus caused read the Chroncles; and Daniel understood by Books.
it purchased and preserved either by observation a•• experience, for a wise men eyes Are in his hea• or by reading; Ahasuerus caused read the Chroncles; and daniel understood by Books.
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And in all ages and places wh•• Letters were received, what a price have Prince put upon learned men and Libraryes? How g•• Historians were the bravest Emperours? Or knowledge is got by tradition and information others;
And in all ages and places wh•• Letters were received, what a price have Prince put upon learned men and Libraries? How g•• Historians were the Bravest emperors? Or knowledge is god by tradition and information Others;
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before books were used, or where t• were not known, We have heard with our ears, •• our fathers have told us was the History practise I suppose History was not much known to Nation in the dayes of Galdus, yet we find h• ••scourse to his People of the Noble acts of their •ncestors,
before books were used, or where t• were not known, We have herd with our ears, •• our Father's have told us was the History practise I suppose History was not much known to nation in the days of Galdus, yet we find h• ••scourse to his People of the Noble acts of their •ncestors,
felix qui potuit &c, Are there in a ••d abuses and corruptions? are their decays and assolations? here is the wisdom of the Ruler, seriously to consider for what the land perisheth,
felix qui Potuit etc., are there in a ••d Abuses and corruptions? Are their decays and assolations? Here is the Wisdom of the Ruler, seriously to Consider for what the land Perishes,
neither walked therein, but have walked after the imagination of their own heart &c. The Philistins when they were afflicted, •on inquiry found, that it was not a chance,
neither walked therein, but have walked After the imagination of their own heart etc. The philistines when they were afflicted, •on inquiry found, that it was not a chance,
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In a word, whatsoever plag•• whatsoever sore is upon a People, it springs from S• the formal cause of corruptions, and meritorious afflictiones and desolations.
In a word, whatsoever plag•• whatsoever soar is upon a People, it springs from S• the formal cause of corruptions, and meritorious afflictiones and desolations.
this resolving •••ects into their causes, and that producing effects fro• their causes, like a Latine Version of a Hebrew line sentence, rendering foreward what was read bac•ward.
this resolving •••ects into their Causes, and that producing effects fro• their Causes, like a Latin Version of a Hebrew line sentence, rendering forward what was read bac•ward.
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Such as Nehemiah chap. 7. 5. acknowledgeth that God put into his heart for peopling a•• manning of Ierusalem: and such as his appointing the Priests and Levits in their offices for the servi•• of God, and instruction of the People:
Such as Nehemiah chap. 7. 5. acknowledgeth that God put into his heart for peopling a•• manning of Ierusalem: and such as his appointing the Priests and Levits in their Offices for the servi•• of God, and instruction of the People:
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his causing restore their Lands mo•• gaged by oppression: his making a Covenant and entring the People into a curse with their ow• consent, for advancing reformation.
his causing restore their Lands mo•• gaged by oppression: his making a Covenant and entering the People into a curse with their ow• consent, for advancing Reformation.
O the that Wisdom, be which King Reign, would teac• them the knowledge of such witty inventtons! Counsel is an assembly of the witts for advice, an• for the exercise and tryal of inventions, that it may be known what is good,
O the that Wisdom, be which King Reign, would teac• them the knowledge of such witty inventtons! Counsel is an assembly of the wits for Advice, an• for the exercise and trial of Inventions, that it may be known what is good,
Consultation should end in Resolution, and Resolution in Ex•cution (as we see in Nehemiah) for that whereof •e are speaking is the practical judgment. 6. •rudence that wise and Religious Matron, who with the gravity of her countenance putteth to •ame and silence the folly of Atheism, and insolen• of impiety, in her whole carriage keepeth such measure and decency as courteth into her devo••on all that is worshipped: Nullum numun ab•st si Prudentia;
Consultation should end in Resolution, and Resolution in Ex•cution (as we see in Nehemiah) for that whereof •e Are speaking is the practical judgement. 6. •rudence that wise and Religious Matron, who with the gravity of her countenance putteth to •ame and silence the folly of Atheism, and insolen• of impiety, in her Whole carriage Keepeth such measure and decency as courteth into her devo••on all that is worshipped: Nullum numun ab•st si Prudence;
and guideth her affaires with such •gh discretion, that by Scripture and Reason, Di••nes and Philosophers she is deservedly preferred the Government of Manners,
and guideth her affairs with such •gh discretion, that by Scripture and Reason, Di••nes and Philosophers she is deservedly preferred the Government of Manners,
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and intrusted with the ballance and standard of vertues, which in all things keep that measure quam vir prudens determinaver••. She relieveth man of the great misery that lyet• upon him, teaching him to know both time and purpose:
and Entrusted with the balance and standard of Virtues, which in all things keep that measure quam vir Prudens determinaver••. She relieves man of the great misery that lyet• upon him, teaching him to know both time and purpose:
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She so fitteth resolutions to the exigent of occasions, as maketh them both safe and seasonable, decent and effectual She foreseeth the evil and avoideth it,
She so fits resolutions to the exigent of occasions, as makes them both safe and seasonable, decent and effectual She Foreseeth the evil and avoideth it,
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and his power perish with the opportunity 1 Chron. 12. 32. The Children of Isachar we men that had understanding of the times, to know w• Israel ought to do.
and his power perish with the opportunity 1 Chronicles 12. 32. The Children of Isachar we men that had understanding of the times, to know w• Israel ought to doe.
Tempu• nosce was the saying Pittacus of Mitylenae, reckoned the first of t•• Greek sager. To day if ye will hear his voice, is 〈 ◊ 〉 saying of the only wise God:
Tempu• nosce was the saying Pittacus of Mitylenae, reckoned the First of t•• Greek Sager. To day if you will hear his voice, is 〈 ◊ 〉 saying of the only wise God:
Be wise now therefore O ve kings: be infirmed ye Judges of the earth Psal. 2, 10. 9. The good Ruler is a person of courage a• valour, a gallant Person.
Be wise now Therefore Oh we Kings: be infirmed you Judges of the earth Psalm 2, 10. 9. The good Ruler is a person of courage a• valour, a gallant Person.
This joyned with the former maketh Consilio & animis a noble device for a Ruler: and he who is born with those induements hath a horoscope more prognosticative of advancement,
This joined with the former makes Consilio & animis a noble device for a Ruler: and he who is born with those enduements hath a horoscope more prognosticative of advancement,
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The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy Commandments, maugre all opposition of his own lust and corruption:
The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy commandments, maugre all opposition of his own lust and corruption:
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If morality and righteousness be the true measure of Gallantry, surely the World hath many bastard ridiculous Gallants, who dare do any thing but what is right and Godly.
If morality and righteousness be the true measure of Gallantry, surely the World hath many bastard ridiculous Gallants, who Dare do any thing but what is right and Godly.
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and scorn of malicious heathen enemies for the work of Reformation Ibid. 10, v. 3. In that he dare atcheive so desperat like a work as was the repairing of Jerusalems so vast desolations. v. 17. 4. In his unconquered faith and confidence of Gods assistance, 20. v. he was strong in the Lord,
and scorn of malicious heathen enemies for the work of Reformation Ibid 10, v. 3. In that he Dare atcheive so desperate like a work as was the repairing of Jerusalems so vast desolations. v. 17. 4. In his unconquered faith and confidence of God's assistance, 20. v. he was strong in the Lord,
but a Worthy only can build with one hand and fight with the other. 6. In his rebuking the Nobles and the Rulers for their oppression, chap 5. 7. An act of native gallantry,
but a Worthy only can built with one hand and fight with the other. 6. In his rebuking the Nobles and the Rulers for their oppression, chap 5. 7. an act of native gallantry,
or did the contempt of families terrify me, that I kept silence? 7. In his rare generosity refusing, because of the fear of God, to eat the bread of the Governour, or to bow to the example of those that had been before him, who had been chargeable to the People.
or did the contempt of families terrify me, that I kept silence? 7. In his rare generosity refusing, Because of the Fear of God, to eat the bred of the Governor, or to bow to the Exampl of those that had been before him, who had been chargeable to the People.
What an unexcusable incongruity is it for a man who should be examplary to others in good, to submit to evil example? And it is the voice of Roman gallantry, discant al• potius nostro exemplo recte facere, quam nos illorum peccare.
What an unexcusable incongruity is it for a man who should be exemplary to Others in good, to submit to evil Exampl? And it is the voice of Roman gallantry, discant al• potius nostro exemplo recte facere, quam nos Illorum Peccare.
8. In his inexorable resistance, even to the fifth time, of his enemies treacherous pretences for accommodation, with a design to do him mischief: 6. chap. wherein is no less manifest his singular wisdom.
8. In his inexorable resistance, even to the fifth time, of his enemies treacherous pretences for accommodation, with a Design to do him mischief: 6. chap. wherein is no less manifest his singular Wisdom.
10. The good Ruler is a vigilant, active, and diligent person. We find Nehemiah in continual motion, acting himself, and exciting others in their respective orders,
10. The good Ruler is a vigilant, active, and diligent person. We find Nehemiah in continual motion, acting himself, and exciting Others in their respective order,
Thus we see Nehemiah examplary in Religion, in refraining and restraining oppression, in wisdom, courage, vigilancy, and all the forementioned vertues:
Thus we see Nehemiah exemplary in Religion, in refraining and restraining oppression, in Wisdom, courage, vigilancy, and all the forementioned Virtues:
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and in his sin, that he hath sinned, in them shall he die. He knows the quinquenmum Neroms, and the misgiving pretences and appearances of Tiberius and others:
and in his since, that he hath sinned, in them shall he die. He knows the quinquenmum Neroms, and the misgiving pretences and appearances of Tiberius and Others:
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and a discontented, unbelieving World the favour, to shew forth so much of God in his person and administrations, that those who will not believe may see,
and a discontented, unbelieving World the favour, to show forth so much of God in his person and administrations, that those who will not believe may see,
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and by the sight of the beautiful portrait may be enamoured of the original. And you O Christian People consider, Christ is not divided, nor contrary to himself.
and by the sighed of the beautiful portrait may be enamoured of the original. And you Oh Christian People Consider, christ is not divided, nor contrary to himself.
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for he taught his followers to give unto Casar the things that are Casars, and unto God the things that are Gods. Learn then of him to pay what we owe unto the Ruler.
for he taught his followers to give unto Caesar the things that Are Caesars, and unto God the things that Are God's Learn then of him to pay what we owe unto the Ruler.
How much are we indebted to so rare and excellent a creature as is the good Ruler? We owe the Ruler 1. Honour in heart and behaviour. 2, Subjection, in lawful obedience or in humble submission. 3. Information and assistance in our respective stations. 4. Tribute,
How much Are we indebted to so rare and excellent a creature as is the good Ruler? We owe the Ruler 1. Honour in heart and behaviour. 2, Subjection, in lawful Obedience or in humble submission. 3. Information and assistance in our respective stations. 4. Tribute,
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and the bread of the Governour, 5. And with all our owing we owe Prayer 1 Tim. 2. 2. 1. Sam. 24. 13. As saith the Proverb of the ancients, wickedness proceedeth from the wicked:
and the bred of the Governor, 5. And with all our owing we owe Prayer 1 Tim. 2. 2. 1. Sam. 24. 13. As Says the Proverb of the ancients, wickedness Proceedeth from the wicked:
But God forbid that the hand of any that fear God should be upon the Lords anointed A tender conscience so far exercised to Godliness as to flee from all appearance of evil, cannot digest the least approach to,
But God forbid that the hand of any that Fear God should be upon the lords anointed A tender conscience so Far exercised to Godliness as to flee from all appearance of evil, cannot digest the least approach to,
He that can say with David Psal. 119 168. All my wayes are before thee, may save the travel and shun the woe of those that seek deep to hide their counsel from the Lord,
He that can say with David Psalm 119 168. All my ways Are before thee, may save the travel and shun the woe of those that seek deep to hide their counsel from the Lord,
and their works are in the dark, and they say, who seeth us? and who knoweth it? Isay 29. 15. And their turning of things upside down is as the potters clay:
and their works Are in the dark, and they say, who sees us? and who Knoweth it? Saiah 29. 15. And their turning of things upside down is as the potters clay:
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A proud Ruler may say to the Lords Messengers, who made thee of the Kings Counsel? But they would remember, that Elisha the Prophet could tell the King of Israel the words which the Syrian King spoke in his bed-chamber:
A proud Ruler may say to the lords Messengers, who made thee of the Kings Counsel? But they would Remember, that Elisha the Prophet could tell the King of Israel the words which the Syrian King spoke in his bedchamber:
If God be with us who shall be against us? He may meditat terrour with the greatest security Isay 33, 18. Though the World should be shaken and suffer sack, he may say with the Philosopher,
If God be with us who shall be against us? He may meditate terror with the greatest security Saiah 33, 18. Though the World should be shaken and suffer sack, he may say with the Philosopher,
yea though Hell were poured upon him, and heaven should seem to have forsaken him, My God, My God even then shall support him, Every one seeks the Rulers favour;
yea though Hell were poured upon him, and heaven should seem to have forsaken him, My God, My God even then shall support him, Every one seeks the Rulers favour;
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and he is no less a Christian, Ruler or other, who can reconcile them in, my God. Wouldst thou either get or know an interest in God, take the short and sure method of the Psalmist, who also himself was a great Ruler, in that golden Ps. 16, 2. O my soul thou hast said unto the Lord, thou art my Lord.
and he is no less a Christian, Ruler or other, who can reconcile them in, my God. Wouldst thou either get or know an Interest in God, take the short and sure method of the Psalmist, who also himself was a great Ruler, in that golden Ps. 16, 2. Oh my soul thou hast said unto the Lord, thou art my Lord.
Nevertheless there are good things found in thee 2 Chron. 19. 2. 3. Most frequently throught the Scripture the saints petition for reward is presented in the Word, Remember, whereby they referr particulars to him who is able to do abundantly above all that they are able either to ask or think.
Nevertheless there Are good things found in thee 2 Chronicles 19. 2. 3. Most frequently brought the Scripture the Saints petition for reward is presented in the Word, remember, whereby they refer particulars to him who is able to do abundantly above all that they Are able either to ask or think.
Domine quid est homo nisi quia memor es ejus? Lord, what is man but that thou art mindful of him? And happy he whose name is written in that Book of Remembrance that is before the Lord Mal. 3. 16. And when each man comes to be rewarded, malicious opposers of reformation,
Domine quid est homo nisi quia memor es His? Lord, what is man but that thou art mindful of him? And happy he whose name is written in that Book of Remembrance that is before the Lord Malachi 3. 16. And when each man comes to be rewarded, malicious opposers of Reformation,
and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembred Chap 6, 14 and 13. 29. 2. In his retreat he goes off with an eye to himself;
and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembered Chap 6, 14 and 13. 29. 2. In his retreat he Goes off with an eye to himself;
Remember me &c. The Ruler who would make a honourable retreat, and come fair off, would look to 5 Things chiefly that concern himself. 1. His conscience. Can he say with Nehemiah? chap. 5. 19. Remember me O my God for good according to all that I have done for this People:
remember me etc. The Ruler who would make a honourable retreat, and come fair off, would look to 5 Things chiefly that concern himself. 1. His conscience. Can he say with Nehemiah? chap. 5. 19. remember me Oh my God for good according to all that I have done for this People:
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and chap. 13. 14. Remember me O my God concerning this and wipe not out my good deeds and I have done for the house of my God and for the offices thereof Or with Hezekiah 2 King 20. 3. I beseech thee O Lord remember now,
and chap. 13. 14. remember me Oh my God Concerning this and wipe not out my good Deeds and I have done for the house of my God and for the Offices thereof Or with Hezekiah 2 King 20. 3. I beseech thee Oh Lord Remember now,
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how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight? Or with Samuel 1 Sam. 12 3. I have walked before you from my Child-hood to this day:
how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sighed? Or with Samuel 1 Sam. 12 3. I have walked before you from my Childhood to this day:
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whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.
whose ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.
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Or if in any thing, as a man, he hath erred, for that he must say to God with Nehemiah chap. 13, 22. Remember me O my God and spare me according to the greatness of thy mercy.
Or if in any thing, as a man, he hath erred, for that he must say to God with Nehemiah chap. 13, 22. remember me Oh my God and spare me according to the greatness of thy mercy.
And if so, why should unhappy men so voluminously dispute against their own mercy? Psal. 119. 77. Let thy tender mercys come unto me that I may live, was the suit of the man according to Gods heart, the pattern of Rulers.
And if so, why should unhappy men so voluminously dispute against their own mercy? Psalm 119. 77. Let thy tender Mercies come unto me that I may live, was the suit of the man according to God's heart, the pattern of Rulers.
Or if indulgence and pardon in end must do it, what ails them at Gods, which is infinitly better than the Popes, and incompareably surer, beside that it is manifestly cheaper? But for the Conscience of a Ruler, who can say with Titus that darling of mankind? Non extare ullum suum factum Paeniteneum, excepto duntaxat uno.
Or if indulgence and pardon in end must do it, what ails them At God's, which is infinitely better than the Popes, and incompareably Surer, beside that it is manifestly cheaper? But for the Conscience of a Ruler, who can say with Titus that darling of mankind? Non extare ullum suum factum Paeniteneum, excepto duntaxat Uno.
and from the Body, going off with such a amentable Dirgie, as did Adrian the Emperour, in Aelius Spartianus. Animula vagula, blandula, Hospes comesque eorporis, Quananc abibis in loca? Pallidula, rigida, nudula: Nee ut soles dabis •ocos.
and from the Body, going off with such a amentable Dirgie, as did Adrian the Emperor, in Aelius Spartianus. Animula Vagula, blandula, Guest comesque eorporis, Quananc abibis in loca? Pallidula, rigida, nudula: Nee ut soles Dabis •ocos.
3. His fame and memory, a matter that highly concerneth the Ruler, as in the last view shall be showen more fully. • His posterity natural or politick. 5. His Works, both which are expressed together in that Prayer of Moses the man of God Psal: 90. 16, 17. Let thy work appear unto thy servants,
3. His fame and memory, a matter that highly concerns the Ruler, as in the last view shall be shown more Fully. • His posterity natural or politic. 5. His Works, both which Are expressed together in that Prayer of Moses the man of God Psalm: 90. 16, 17. Let thy work appear unto thy Servants,
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and to the good of posterity, made Moses record his Song Deut. 31, and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begot in David such a desire to build house unto the Lord.
and to the good of posterity, made Moses record his Song Deuteronomy 31, and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begotten in David such a desire to built house unto the Lord.
And finally, this induceth good Rulers in their time to establish good Ordinances by which being dead they may speak to posterity. 3. Like Moses, he makes his retreat with a respect to the recompence of reward, Remember me, O my God,
And finally, this induceth good Rulers in their time to establish good Ordinances by which being dead they may speak to posterity. 3. Like Moses, he makes his retreat with a respect to the recompense of reward, remember me, Oh my God,
and how few of them escape a misfortune, even Children are taught from Iuvenal. Ad generum Cereris sine caede & sanguine pauci Descendunt reges, & sicca morte tyranni.
and how few of them escape a misfortune, even Children Are taught from Juvenal. Ad generum Ceres sine Kill & sanguine Pauci Descendunt reges, & sicca morte tyranni.
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who if he would make a safe retreat, would beware of these things in particular 1. That he come not short in reality of that which was denyed Moses in the type Deut; 34, 4. The Canaan above, the Land that is afar off, the rest that remaineth for the People of God.
who if he would make a safe retreat, would beware of these things in particular 1. That he come not short in reality of that which was denied Moses in the type Deuteronomy; 34, 4. The Canaan above, the Land that is afar off, the rest that remains for the People of God.
for that he is already possest in Glory is manifest from Heb. 11. and Luke 13, 28. 2. Of Solomons fate, That by their Apostacy and transgression they leave not the World to dispute their salvation;
for that he is already possessed in Glory is manifest from Hebrew 11. and Lycia 13, 28. 2. Of Solomons fate, That by their Apostasy and Transgression they leave not the World to dispute their salvation;
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It were the wisdom of the Ruler by his unquestioanble Goodness to put to silence evil speakers. 3. of the fate of Joash, who for his Apostacy, ingratitude,
It were the Wisdom of the Ruler by his unquestioanble goodness to put to silence evil Speakers. 3. of the fate of Joash, who for his Apostasy, ingratitude,
The 6th view of these words obviously presenteth the Memoire of the Ruler: And, being recorded as a part of the History, giveth this friendly and pertinent warning to all in Authority, That they would really be such as willingly they would suffer themselves by History to be represented to the World and to posterity:
The 6th view of these words obviously presents the Memoire of the Ruler: And, being recorded as a part of the History, gives this friendly and pertinent warning to all in authority, That they would really be such as willingly they would suffer themselves by History to be represented to the World and to posterity:
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Ad ea Tiberius Cateris morta thus in eo stare consilia, quid sibi conducer• putent: Principum diversam esse sortem quibus pracipu• rerum ad samam dirigenda.
Ad ea Tiberius Cateris morta thus in eo stare consilia, quid sibi conducer• putent: Principum diversam esse sortem quibus pracipu• rerum ad samam dirigenda.
So that all men in their measure, good men more, and Rulers who should be the best men, most and chiefly are governed by regard to their fame and Memory. And this is their study:
So that all men in their measure, good men more, and Rulers who should be the best men, most and chiefly Are governed by regard to their fame and Memory. And this is their study:
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according to the saying vented by Antisthenes, used by Alexander, and imitated by the Emperour Marcu• Aurelius Antoninus the Philosopher. The Ruler would seriously remember, That the World will not die with him:
according to the saying vented by Antisthenes, used by Alexander, and imitated by the Emperor Marcu• Aurelius Antoninus the Philosopher. The Ruler would seriously Remember, That the World will not die with him:
That fear and flattery the two abusers 〈 ◊ 〉 living Rulers, like enraged Cowards (nam timidissimum quod que est idem crudelissimum) turn the most insolent avengers,
That Fear and flattery the two Abusers 〈 ◊ 〉 living Rulers, like enraged Cowards (nam timidissimum quod que est idem crudelissimum) turn the most insolent avengers,
Let the fates of Sejanus that great Minion, of Tiberius his master, of Domitian, and generally all wicked Emperours and Rulers be witnesses with a warning.
Let the fates of Sejanus that great Minion, of Tiberius his master, of Domitian, and generally all wicked emperors and Rulers be Witnesses with a warning.
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Tacitus that great state Historian, and the Rulers Author, against whom nothing can be excepted, in the entry of his History tells us, That the acts and affairs of Tiberius, Ca•us, Clandius and Nero, while they flourished were falsly represented by fear;
Tacitus that great state Historian, and the Rulers Author, against whom nothing can be excepted, in the entry of his History tells us, That the acts and affairs of Tiberius, Ca•us, Clandius and Nero, while they flourished were falsely represented by Fear;
but after they fell, were sett off with fresh hatred. If the voice of a flattering, fearful, interessed discontented, changeable multitude be rejected as partial,
but After they fell, were Set off with fresh hatred. If the voice of a flattering, fearful, interested discontented, changeable multitude be rejected as partial,
what he deserves at the hands of •od that cannot lie, who deceiveth not nor is de•ived, the faithfull witness, the soveraign Ruler 〈 ◊ 〉 fame, unerring giver of names,
what he deserves At the hands of •od that cannot lie, who deceives not nor is de•ived, the faithful witness, the sovereign Ruler 〈 ◊ 〉 fame, unerring giver of names,
That •uler hath given a desirable subject for History, and erected a fair and enduring Monument for his memory, who can say with Nehemiah, Remember ••e O my God for good, according to all that I have one for this People,
That •uler hath given a desirable Subject for History, and erected a fair and enduring Monument for his memory, who can say with Nehemiah, remember ••e Oh my God for good, according to all that I have one for this People,
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A Wilderness is a land of darkness Ier. 2, 31. and whilst I but look into the Wilderness, I am surrounded with the darkness of a mysterious transition in the particle Therefore. But when I begin to enter,
A Wilderness is a land of darkness Jeremiah 2, 31. and while I but look into the Wilderness, I am surrounded with the darkness of a mysterious transition in the particle Therefore. But when I begin to enter,
and while my foot standeth even upon the borders of darkness, I see a light shining out of darkness, Psal. 119. 130. the enterance of thy words giveth light, it giveth understanding unto the simple.
and while my foot Stands even upon the borders of darkness, I see a Light shining out of darkness, Psalm 119. 130. the Entrance of thy words gives Light, it gives understanding unto the simple.
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where being come, I hear a voice which bids me Behold, and beholding I see a strange Wherefore, of this strange Therefore, and it is this, that by any means the Lord must have his Peopl's heart,
where being come, I hear a voice which bids me Behold, and beholding I see a strange Wherefore, of this strange Therefore, and it is this, that by any means the Lord must have his People's heart,
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therefore I will allure her, and if my former kindness and indulgence was a fault; (for the Prosperity of fools destroyes them, Prov. 1. 32.) that shall be mended:
Therefore I will allure her, and if my former kindness and indulgence was a fault; (for the Prosperity of Fools Destroys them, Curae 1. 32.) that shall be mended:
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and I will speak comfortably unto her. All this we are willed to Behold. Therefore Behold. &c. In the words then we have these four things distinctly so be considered. 1. The Note of observation Behold. 2, The intimation of the Churches condition, I will bring her into the Wilderness.
and I will speak comfortably unto her. All this we Are willed to Behold. Therefore Behold. etc. In the words then we have these four things distinctly so be considered. 1. The Note of observation Behold. 2, The intimation of the Churches condition, I will bring her into the Wilderness.
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3. The Lords great design upon his Church in this and all his Dispensations to her, I will allure her, which rules all the vicissitudes of her divers Lots,
3. The lords great Design upon his Church in this and all his Dispensations to her, I will allure her, which rules all the vicissitudes of her diverse Lots,
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But if it be asked, and wherefore will he allure her? What sees he in her, That thus he should Court her for her Kind ness? That must answer it self, that is the therefore that hath no wherefore, but.
But if it be asked, and Wherefore will he allure her? What sees he in her, That thus he should Court her for her Kind ness? That must answer it self, that is the Therefore that hath no Wherefore, but.
FRom the first thing then, the Note of Observation we have this Doctrine, That it is our Duty (and a weighty one) well to consider the Lords wayes with his People and his Works towards them. Therefore behold.
FRom the First thing then, the Note of Observation we have this Doctrine, That it is our Duty (and a weighty one) well to Consider the lords ways with his People and his Works towards them. Therefore behold.
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Now that this is a concerning Duty, seriously to observe the Lords works and wayes towards his People, is confirmed By these three things from the Scripture.
Now that this is a Concerning Duty, seriously to observe the lords works and ways towards his People, is confirmed By these three things from the Scripture.
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The 1. is, Scripture Commands to this purpose, such as the many Beholds that the Lord either prefixes or annexes to his works, whereof we have one in this place;
The 1. is, Scripture Commands to this purpose, such as the many Beholds that the Lord either prefixes or annexes to his works, whereof we have one in this place;
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And to the head of commands (because I love not to multiply things without great necessity) I refer all these things that are proper pertinents and pendicles of a command. 1. Exhortations, such as Ier. 2. 31. O generation see ye the word of the Lord.
And to the head of commands (Because I love not to multiply things without great necessity) I refer all these things that Are proper pertinents and pendicles of a command. 1. Exhortations, such as Jeremiah 2. 31. O generation see you the word of the Lord.
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3. Promises, such as Hosea. 6. 3. Then shall ye know, if ye follow on to know the Lord &c. 4. Threatnings, such as Psal. 28. 5. because they regard not the works of the Lord,
3. Promises, such as Hosea. 6. 3. Then shall you know, if you follow on to know the Lord etc. 4. Threatenings, such as Psalm 28. 5. Because they regard not the works of the Lord,
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5. Commendations, such as Psal. 107, 43. whoso is wise and will observe these things &c, Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2, 14. that the wise mans eyes are in his head.
5. Commendations, such as Psalm 107, 43. whoso is wise and will observe these things etc., Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2, 14. that the wise men eyes Are in his head.
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6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isai 42. 18. they are deaf and blind that will not see:
6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isaiah 42. 18. they Are deaf and blind that will not see:
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yea Ieremy 4, 22. calls them Sottish, and the Psalmists call them Bruits Psal 92, 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary concerning duty to observe the Lords works and ways towards his People.
yea Ieremy 4, 22. calls them Sottish, and the Psalmists call them Bruits Psalm 92, 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary Concerning duty to observe the lords works and ways towards his People.
Gods works of Providence are an inlargement and continuation of his first piece of Creation; and if the first edition of his works was all very good, perfect and unreproveable;
God's works of Providence Are an enlargement and continuation of his First piece of Creation; and if the First edition of his works was all very good, perfect and unreprovable;
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except we can answer that question, wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it. Prov. 17, 16. I shall not here mention that which is,
except we can answer that question, Wherefore is there a price in the hand of a fool to get Wisdom, seeing he hath no heart to it. Curae 17, 16. I shall not Here mention that which is,
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and some have been such proficient by their observations, that they have been able to leave us a perfect Chronicle, with a diurnal account of events in their time, as the Scripture-Historians;
and Some have been such proficient by their observations, that they have been able to leave us a perfect Chronicle, with a diurnal account of events in their time, as the Scripture-Historians;
and better instruction in this Duty. 1, VVhat are we specially to observe in the works of God and his Dispensations to his People? 2. How are we to observe the works of God?
and better instruction in this Duty. 1, What Are we specially to observe in the works of God and his Dispensations to his People? 2. How Are we to observe the works of God?
nor any thing in any work of God, how common and ordinary soever, that is not excellent and Glorious, and worthy to be searched out, Psal. 111. 2, 3, 4. But 2. Of all the works of God, some are more Glorious and observable than others,
nor any thing in any work of God, how Common and ordinary soever, that is not excellent and Glorious, and worthy to be searched out, Psalm 111. 2, 3, 4. But 2. Of all the works of God, Some Are more Glorious and observable than Others,
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and of every work of God, some things are more excellent and searchworthy than others. 3. That we are not able to observe or take up fully any work of God; far less all his works.
and of every work of God, Some things Are more excellent and searchworthy than Others. 3. That we Are not able to observe or take up Fully any work of God; Far less all his works.
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Otherwise as by a perpetual endless divisibility, of the least continuous body (according to the principles of Peripatetick Philosophy) a midges wing may be extended to a quantity able to cover the outmost Heavens:
Otherwise as by a perpetual endless divisibility, of the least continuous body (according to the principles of Peripatetic Philosophy) a midges wing may be extended to a quantity able to cover the outmost Heavens:
1. We would consider and observe seriously the works themselves with all their circumstances, and this is a part to know the times, to know what the Lord is doing to his people in the times none would be such strangers in Ierusalem as not to know the things that happen there in their days Luke 24, 18. David Psal. 143, 5. can say, I meditat on all thy works, I muse on the work of thy hands.
1. We would Consider and observe seriously the works themselves with all their Circumstances, and this is a part to know the times, to know what the Lord is doing to his people in the times none would be such Strangers in Ierusalem as not to know the things that happen there in their days Lycia 24, 18. David Psalm 143, 5. can say, I meditate on all thy works, I muse on the work of thy hands.
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not out of Athenian curiosity, but Christian inquiry; But if it be asked, how far is it betwixt Antioch and Athens? or plainly what difference is there betwixt Christian inquiry and Athenian curiosity? it may not be amiss (as Paul inpassing by beheld their devotion Act. 17. 23.) by the way to take notice out of Act, 17. 19. 20. 21. of these three properties of Athenian curiosity, which difference is from Christian inquiry,
not out of Athenian curiosity, but Christian inquiry; But if it be asked, how Far is it betwixt Antioch and Athens? or plainly what difference is there betwixt Christian inquiry and Athenian curiosity? it may not be amiss (as Paul inpassing by beheld their devotion Act. 17. 23.) by the Way to take notice out of Act, 17. 19. 20. 21. of these three properties of Athenian curiosity, which difference is from Christian inquiry,
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Even the Ancient truths of the Gospel, and the best things in Gods dispensations, if once they become old and ordinary, do not relish with curiosity. 2. Curiosity satisfies it self with telling and hearing of those new things;
Even the Ancient truths of the Gospel, and the best things in God's dispensations, if once they become old and ordinary, do not relish with curiosity. 2. Curiosity Satisfies it self with telling and hearing of those new things;
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let no man trust his time to Curiosity, which will be sure to give him a short account of All spent. But for further satisfaction in the difference betwixt Athenian curiosity and Christian Inquiry, let all that be considered which rests to be answered to both the Questions proponed before, upon a particular survey whereof, we shall be able to give a more distinct judgment in the case of this difference.
let no man trust his time to Curiosity, which will be sure to give him a short account of All spent. But for further satisfaction in the difference betwixt Athenian curiosity and Christian Inquiry, let all that be considered which rests to be answered to both the Questions proponed before, upon a particular survey whereof, we shall be able to give a more distinct judgement in the case of this difference.
Lament. 1. 12, Is it nothing to you all ye that pass by? &c, Let it be remembred then, that the works of God themselves with all their circumstances be duely considered.
Lament. 1. 12, Is it nothing to you all you that pass by? etc., Let it be remembered then, that the works of God themselves with all their Circumstances be duly considered.
and God himself appearing in his works, intimating the gradual difference of manifestations of a Providence, appearing sometimes more darkly, sometimes more clearly in the works and dispensations of God.
and God himself appearing in his works, intimating the gradual difference of manifestations of a Providence, appearing sometime more darkly, sometime more clearly in the works and dispensations of God.
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And yet even the smallest character of providence, if men had on their Spectacles, is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord,
And yet even the Smallest character of providence, if men had on their Spectacles, is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord,
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Not to speak of Heathen Atheists, of whom some have been darkned with the fancy of a voluble blind Fortune: others dammished with the impression of on inflex•••e inexorable fate:
Not to speak of Heathen Atheists, of whom Some have been darkened with the fancy of a voluble blind Fortune: Others dammished with the impression of on inflex•••e inexorable fate:
Nor to speak of heretical Maniche• who attributed all evil events of sin or pain, to •e Daemoniacal influence of a malum principium an dependent unprincipiated Principle of evil, in •ain speech, a Devil - God:
Nor to speak of heretical Maniche• who attributed all evil events of since or pain, to •e Demoniacal influence of a malum principium an dependent unprincipiated Principle of evil, in •ain speech, a devil - God:
yet calumniously attributed at, which was the finger of God, to Beelzebub •e Prince of Devils. I say, not to mention these, •w many are there in all Generations, who have •gmatically received the true principles of a gene• Providence, that, either of neglect, do not, of infirmity and mistake cannot,
yet calumniously attributed At, which was the finger of God, to Beelzebub •e Prince of Devils. I say, not to mention these, •w many Are there in all Generations, who have •gmatically received the true principles of a gene• Providence, that, either of neglect, do not, of infirmity and mistake cannot,
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Unbelief of a providence looseth all the pins and •aketh the whole frame of Religion: and the ••th and actual observation of a Providence sixeth that Atheisme looseth.
Unbelief of a providence loses all the pins and •aketh the Whole frame of Religion: and the ••th and actual observation of a Providence sixeth that Atheism loses.
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and in every one of these, let us with old Eli, both see, •d say, it is the Lord: and whether dispensations be prosperous or cross, let us remember him th• hath said, I make peace, and I creat evil.
and in every one of these, let us with old Eli, both see, •d say, it is the Lord: and whither dispensations be prosperous or cross, let us Remember him th• hath said, I make peace, and I create evil.
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let not my hand (saith he) be upon b• for wickedness proceedeth from the wicked, saith the Proverb of the Ancients. 4. Let dispensations of Providence be determining evidences of our state before God:
let not my hand (Says he) be upon b• for wickedness Proceedeth from the wicked, Says the Proverb of the Ancients. 4. Let dispensations of Providence be determining evidences of our state before God:
for all things 〈 ◊ 〉 alike unto all, and and no man can know either •• or hatred by all that is before him, Eccles. 9, 1. •• a great vanity in a wicked man to think the 〈 ◊ 〉 of himself for prosperity.
for all things 〈 ◊ 〉 alike unto all, and and no man can know either •• or hatred by all that is before him, Eccles. 9, 1. •• a great vanity in a wicked man to think the 〈 ◊ 〉 of himself for Prosperity.
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so in the works of God generally, and more specially in his ways and dispensations to his own, we have a lively draught and •elineation of all the attributes of the blessed Worker.
so in the works of God generally, and more specially in his ways and dispensations to his own, we have a lively draught and •elineation of all the attributes of the blessed Worker.
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for the Kings ••rength loveth judgment, Psal. 99. 4. The Soverignity of God flows from his unlimited Indend•nt nature, is founded upon his transcendent un•erived right in his creatures,
for the Kings ••rength loves judgement, Psalm 99. 4. The Soverignity of God flows from his unlimited Indend•nt nature, is founded upon his transcendent un•erived right in his creatures,
This •overaignity of the works of God, or of God in •is works, is a common pass-key that will open all •he Adyta, the secret passages of the most mysterious reserved works of God, in his most surprizing •ispensations to his People,
This •overaignity of the works of God, or of God in •is works, is a Common pass-key that will open all •he Adyta, the secret passages of the most mysterious reserved works of God, in his most surprising •ispensations to his People,
Why, i• pursuance of the design and accomplishment of the work of our Salvation, did the Lord bruise his own Son and put him to grief? It pleased the Lord Isai 53. 10. Question 3. Why doth the Lord shew mercy to one, and harden another? Answer.
Why, i• pursuance of the Design and accomplishment of the work of our Salvation, did the Lord bruise his own Son and put him to grief? It pleased the Lord Isaiah 53. 10. Question 3. Why does the Lord show mercy to one, and harden Another? Answer.
So he •• Rom, 9. 18. Question 4. Why to all those that an• really in a state of Grace, doth the Lord dispens• Grace so differently in time, measure, method manner and other circumstances? Answer, th•• is as the spirit of God will 1 Cor. 12, 11. Question 5. Why doth the Lord distribute an equal reward of Glory to those whose works and service i• very unequal in the World? Answer.
So he •• Rom, 9. 18. Question 4. Why to all those that an• really in a state of Grace, does the Lord dispens• Grace so differently in time, measure, method manner and other Circumstances? Answer, th•• is as the Spirit of God will 1 Cor. 12, 11. Question 5. Why does the Lord distribute an equal reward of Glory to those whose works and service i• very unequal in the World? Answer.
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Math. 20. 15. Question 6. Why doth the Lord vouchafe Grace to those most ordinaril• who naturally ly at the greatest disadvantages, • that the Poor, the Fools, Babes,
Math. 20. 15. Question 6. Why does the Lord vouchsafe Grace to those most ordinaril• who naturally lie At the greatest disadvantages, • that the Poor, the Fools, Babes,
because he loves and chooses •eut. 7. compare the 7, and 8. verses. Question 8. ••w comes it that the Lord surprises his Saints any times with such unexpected kindness and •ercies,
Because he loves and chooses •eut. 7. compare the 7, and 8. Verses. Question 8. ••w comes it that the Lord surprises his Saints any times with such unexpected kindness and •ercies,
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as distress their wits and dash their mo•sty so, that they are equally ashamed and ignorant of that kindness, wherewith they are so loaded •d weighted without wearying, that they are •terly at a loss to express, let be to requite it? hence is all this, I say? Answer.
as distress their wits and dash their mo•sty so, that they Are equally ashamed and ignorant of that kindness, wherewith they Are so loaded •d weighted without wearying, that they Are •terly At a loss to express, let be to requite it? hence is all this, I say? Answer.
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Question 10. Why is it •at the Lord gives many of his finest and most •oly Saints, such a sad inward life of desertions, •ears, Tentations, that are able to distract even a •ise Heman from his youth? and to make them •iferenters also of such Exercises? Answer, I find •is Question made by Heman Psal. 88, 14. but I •nd no answer to it.
Question 10. Why is it •at the Lord gives many of his Finest and most •oly Saints, such a sad inward life of desertions, •ears, Tentations, that Are able to distract even a •ise Heman from his youth? and to make them •iferenters also of such Exercises? Answer, I find •is Question made by Heman Psalm 88, 14. but I •nd no answer to it.
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or if there be any odds of Lots, the worst falls to the Saints in this life? And that som• times men that are singulary Holy are strangely afflicted? as Iob. Answer.
or if there be any odds of Lots, the worst falls to the Saints in this life? And that som• times men that Are singulary Holy Are strangely afflicted? as Job Answer.
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he destroyeth th• perfect and the wicked, if the scourge slay suddainly, he will laugh at the tryal of the innocen• O Soveraignity becoming him only who doth • Heaven and Earth whatsoever he pleaseth!
he Destroyeth th• perfect and the wicked, if the scourge slay suddenly, he will laugh At the trial of the innocen• Oh Sovereignty becoming him only who does • Heaven and Earth whatsoever he Pleases!
known unto God are all his works, from the beginning, Act 1•. 18. Yea the Lord som• times manifests the wisdom of his works evidentl• and eminently, to his Peoples admiration rath•• than satisfaction,
known unto God Are all his works, from the beginning, Act 1•. 18. Yea the Lord som• times manifests the Wisdom of his works evidentl• and eminently, to his Peoples admiration rath•• than satisfaction,
lest I be not able in haste to recover my self Only let us mind that what we know not now •• God's mind in his dispensations, it may be w• shall know afterwards to our great satisfaction We should likewise observe in the works of God Power, Holiness, Justice, Goodness (whereo• more in the sequel of our discourse) and particularly we would observe the Truth,
lest I be not able in haste to recover my self Only let us mind that what we know not now •• God's mind in his dispensations, it may be w• shall know afterwards to our great satisfaction We should likewise observe in the works of God Power, Holiness, justice, goodness (whereo• more in the sequel of our discourse) and particularly we would observe the Truth,
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& if God be for us, who shall be against us? who is the man, what is the thing? neither death nor life &c. The Fourth thing to be observed in the works of God is the voice of them.
& if God be for us, who shall be against us? who is the man, what is the thing? neither death nor life etc. The Fourth thing to be observed in the works of God is the voice of them.
that Voice will cause men hear, and i• speaks so distinctly that it will make the meaning of a despised Word so plain, that it shall be even visible what God would say to such hearers.
that Voice will cause men hear, and i• speaks so distinctly that it will make the meaning of a despised Word so plain, that it shall be even visible what God would say to such hearers.
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Some Works of God have a Voice o• Instruction: some have a voice of Lamentation: Jesus once weept over the City Ierusalem with the proper voice of his Body:
some Works of God have a Voice o• Instruction: Some have a voice of Lamentation: jesus once wept over the city Ierusalem with the proper voice of his Body:
some works of God have a voice of gladness and singing Psal. 9. 4. thou Lord hast made me glad through they work Some have a voice of Victory and Triumph and dividing the spoile;
Some works of God have a voice of gladness and singing Psalm 9. 4. thou Lord hast made me glad through they work some have a voice of Victory and Triumph and dividing the spoil;
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and Psal. 47. the Lord is gone up with a shout, the Lord with the sound of a Trumpet Sing praises to God, sing praises, sing praises to our God, sing praises.
and Psalm 47. the Lord is gone up with a shout, the Lord with the found of a Trumpet Sing praises to God, sing praises, sing praises to our God, sing praises.
Now they hear and observe the voice of God's Works that make the true use of every dispensation that it requires, that lament when the Lord Mournes, that dance when he Pipes, that tremble when he Roares, that hearken when he teaches, that answer when he calls:
Now they hear and observe the voice of God's Works that make the true use of every Dispensation that it requires, that lament when the Lord Mourns, that dance when he Pipes, that tremble when he Roars, that harken when he Teaches, that answer when he calls:
And I take him to have a bad ear, and little skill in discerning voices, that cannot give the Tune of God's present dispensations to his People in these Nations.
And I take him to have a bad ear, and little skill in discerning voices, that cannot give the Tune of God's present dispensations to his People in these nations.
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The 2d Question proponed was, how are we to observe the Works and dispensations of God? To the Question I answer, that we are to observe the dispensations of God. 1. with selfdenyal and humble diffidence of our own wisdom and understanding.
The 2d Question proponed was, how Are we to observe the Works and dispensations of God? To the Question I answer, that we Are to observe the dispensations of God. 1. with self-denial and humble diffidence of our own Wisdom and understanding.
Verily thou art a good that h•est thy self O God the Saviour of Israel, Isai 42, 15 And 2dly So many even good observers, Godly men, have verily mistaken so far in their apprehensions of Divine dispensations, (Witness Job and his freinds who darkned counsel by words without knowledge? Iob 38. 2. and 42, 3. whereupon the Lord poses •ob in the former place,
Verily thou art a good that h•est thy self Oh God the Saviour of Israel, Isaiah 42, 15 And 2dly So many even good observers, Godly men, have verily mistaken so Far in their apprehensions of Divine dispensations, (Witness Job and his Friends who darkened counsel by words without knowledge? Job 38. 2. and 42, 3. whereupon the Lord poses •ob in the former place,
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Humble David though wise David, who for his discerning was as an Angel •• God 2 Sam, 14. 17. would not exercise himself •• matter too high for him, Psal, 131 1. whereof the dispensations of God are a high part, which h• acknowledges to be too hard for him to understand Psal. 73. 16. And his Son Solomon whose wisdom is so renowned, taxes all rash and unadvised inquiry into the works of God Eccles. 7, 10. There is no safe nor true discovery of the Works of God but through the prospect of his Word Psa• 73. 17. We must •o to the sanctuary with Gods Works the Word will let us see, that wicked men are se• upon slippery places, even when they seem to stand surest, Psal. 73. 18. And when their roots are wrapped about the earth,
Humble David though wise David, who for his discerning was as an Angel •• God 2 Sam, 14. 17. would not exercise himself •• matter too high for him, Psalm, 131 1. whereof the dispensations of God Are a high part, which h• acknowledges to be too hard for him to understand Psalm 73. 16. And his Son Solomon whose Wisdom is so renowned, Taxes all rash and unadvised inquiry into the works of God Eccles. 7, 10. There is no safe nor true discovery of the Works of God but through the prospect of his Word Psa• 73. 17. We must •o to the sanctuary with God's Works the Word will let us see, that wicked men Are se• upon slippery places, even when they seem to stand Surest, Psalm 73. 18. And when their roots Are wrapped about the earth,
Wherefore let us ay be ready to hearken to better information, in our apprehensions of Divine dispensations and particular events, remembring that all men are lyars. But for the general issue of things, we may be well assured without all fear of mistake, That it shall be well with the righteous, and ill with the wicked:
Wherefore let us ay be ready to harken to better information, in our apprehensions of Divine dispensations and particular events, remembering that all men Are liars. But for the general issue of things, we may be well assured without all Fear of mistake, That it shall be well with the righteous, and ill with the wicked:
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And this is a truth that shall never fail, and wherein there is no fear of mistake, Rom. 8. 28. And the Scripture abounds with Noble instances of this truth.
And this is a truth that shall never fail, and wherein there is no Fear of mistake, Rom. 8. 28. And the Scripture abounds with Noble instances of this truth.
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2dly We must observe the works of God with Patience, if we would know the Lords going forth we must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude at a view nor upon their first appearance.
2dly We must observe the works of God with Patience, if we would know the lords going forth we must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude At a view nor upon their First appearance.
verily, says Jacob, God was in this place, and I knew it not Genes. 28, 16. when the Lord brought back the captivity of Zion, sayes the Church, we were as men that dreame Psal. 116, 1,
verily, Says Jacob, God was in this place, and I knew it not Genesis. 28, 16. when the Lord brought back the captivity of Zion, Says the Church, we were as men that dream Psalm 116, 1,
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but thought he saw a vision Act. 12, 9. There is 2, oft times much Error in our first thoughts of things that needs to be corrected by second thoughts NONLATINALPHABET, second thoughts are the wiser.
but Thought he saw a vision Act. 12, 9. There is 2, oft times much Error in our First thoughts of things that needs to be corrected by second thoughts, second thoughts Are the Wiser.
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and in these pat•untur aliquid humani, they are but like men. Somtimes again 3, the Lord goes thorow in his dispensations by a method of contraries:
and in these pat•untur Aliquid Humani, they Are but like men. Sometimes again 3, the Lord Goes thorough in his dispensations by a method of contraries:
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for if we look upon them by parts, we will readily mistake in our Observation. I find likwise 4. In many Dispensations a reserve, the Lord keeping up his mind,
for if we look upon them by parts, we will readily mistake in our Observation. I find likewise 4. In many Dispensations a reserve, the Lord keeping up his mind,
Like a man if he see his hearers slack their attention to a serious discourse, he breaks off and pauses a little, to reduce them to a serious attention:
Like a man if he see his hearers slack their attention to a serious discourse, he breaks off and pauses a little, to reduce them to a serious attention:
Threfore in our Observation of Dispensations, we would be like Abraham's Godly servant Genes. 24, 21. he held his peace, to wit whether the Lord had made his journey prosperous or not.
Therefore in our Observation of Dispensations, we would be like Abraham's Godly servant Genesis. 24, 21. he held his peace, to wit whither the Lord had made his journey prosperous or not.
when Iacob was but yet beginning to know that it was he, and ere ever there was a word of the blessing, which he came to leave with Iacob for his encouragement in his encounter with his Brother.
when Iacob was but yet beginning to know that it was he, and ere ever there was a word of the blessing, which he Come to leave with Iacob for his encouragement in his encounter with his Brother.
and the like semblance he made Luke 24, 28. Now if we can have the patience to observe, we will sometimes see the Issue of Dispensations other than it appeared.
and the like semblance he made Lycia 24, 28. Now if we can have the patience to observe, we will sometime see the Issue of Dispensations other than it appeared.
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And for patient Observation of Dispensations 1. respice finem a good advice, Behold the end. Psal. 37, 37. It is the end that we are bidden mark and behold, a• I said above.
And for patient Observation of Dispensations 1. respice finem a good Advice, Behold the end. Psalm 37, 37. It is the end that we Are bidden mark and behold, a• I said above.
for all works together Rom. 8. 28. And 2, respice usque finem, Behold or observe to the end, is an other direction necessary to the practice of the former:
for all works together Rom. 8. 28. And 2, respice usque finem, Behold or observe to the end, is an other direction necessary to the practice of the former:
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Daniel 12, 8. enquires concerning the end of things, and he observes till the time of the end, he looks thorow all interveening times of the accomplishment of these events manifested to him;
daniel 12, 8. enquires Concerning the end of things, and he observes till the time of the end, he looks thorough all intervening times of the accomplishment of these events manifested to him;
so albeit none of us hath a prophetical Spirit to lead us thorow future times, yet the Faith and Patience of Saints teaches us to wait all our appointed time.
so albeit none of us hath a prophetical Spirit to led us thorough future times, yet the Faith and Patience of Saints Teaches us to wait all our appointed time.
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In our patient Observation of Dispensations we must be like the Prophet Isai 21, 8. where he saith I stand continually upon the watch tower in the day,
In our patient Observation of Dispensations we must be like the Prophet Isaiah 21, 8. where he Says I stand continually upon the watch tower in the day,
Sorrow may be at night, but joy comes in the morning. Psal 30, 5. 3dly We should observe the Lords Dispensations with Search and Secrutiny Psal. 77. 6. my spirit made diligent search.
Sorrow may be At night, but joy comes in the morning. Psalm 30, 5. 3dly We should observe the lords Dispensations with Search and Secrutiny Psalm 77. 6. my Spirit made diligent search.
but not in wrath nor displeasure as David Prayes for himself Psal. 6, 1. Therefore the question would be Ier. 14. 19. hast thou rejected •udah? hath they soul loathed Zion? 2dly We would search the Reasons and procuring causes of sad Dispensations Iob 10, 2. shew me wherefore thou con•endest with me? 3dly We would search and inquire •nent the event of Dispensations, wilt thou not revive us again that thy People may rejoice in thee? Psal. 85. 6. We are allowed likwise 4thy to search and enquire anent the continuance of Dispensations:
but not in wrath nor displeasure as David Prays for himself Psalm 6, 1. Therefore the question would be Jeremiah 14. 19. hast thou rejected •udah? hath they soul loathed Zion? 2dly We would search the Reasons and procuring Causes of sad Dispensations Job 10, 2. show me Wherefore thou con•endest with me? 3dly We would search and inquire •nent the event of Dispensations, wilt thou not revive us again that thy People may rejoice in thee? Psalm 85. 6. We Are allowed likewise 4thy to search and inquire anent the Continuance of Dispensations:
and for this we should remember bygone times, and remember the kindness we have tasted of in them, Psal. 89. 49. Lord where are thy former loving kindnesses Psal, 77. 10. I will remember the years of the right hand of the most high.
and for this we should Remember bygone times, and Remember the kindness we have tasted of in them, Psalm 89. 49. Lord where Are thy former loving Kindnesses Psalm, 77. 10. I will Remember the Years of the right hand of the most high.
But in the Observation of Dispensations our search would be, 6ly chiefly about our Duty: our main question would be, Lord what wilt thou have me to do.
But in the Observation of Dispensations our search would be, 6ly chiefly about our Duty: our main question would be, Lord what wilt thou have me to do.
Act 9, 6. And our great Petition with David must be, lead me O Lord in they righteousnes because of mine enemies, make thy way straight before my face, Psal. 5. 8. teach me thy way, O Lord,
Act 9, 6. And our great Petition with David must be, led me Oh Lord in they righteousness Because of mine enemies, make thy Way straight before my face, Psalm 5. 8. teach me thy Way, Oh Lord,
and I will walk in thy truth: unite my heart to fear thy name Psal. 86. 11. 4. We should observe the Dispensations of God with Regard, the challenge is Isai 5. 12, that they regard not the work of the Lord.
and I will walk in thy truth: unite my heart to Fear thy name Psalm 86. 11. 4. We should observe the Dispensations of God with Regard, the challenge is Isaiah 5. 12, that they regard not the work of the Lord.
I remember the days of old Psal. 153. 5. And likwise we would lay up in memory our present Observations for the time to come Psal. 48. 12, 13. Mark ye well that ye may tell it to the generation following.
I Remember the days of old Psalm 153. 5. And likewise we would lay up in memory our present Observations for the time to come Psalm 48. 12, 13. Mark you well that you may tell it to the generation following.
We have both joined together Psal, 78, 3, 4. that which we have heard and known and our fathers have told us, we will not hide from their children, •hewing to the generations to come the praises of the Lord,
We have both joined together Psalm, 78, 3, 4. that which we have herd and known and our Father's have told us, we will not hide from their children, •hewing to the generations to come the praises of the Lord,
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Remember likewise Isai 64. 3. that God did for his People terrible things which they looked not for, •he came down and the mountains flowed down at his presence;
remember likewise Isaiah 64. 3. that God did for his People terrible things which they looked not for, •he Come down and the Mountains flowed down At his presence;
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This Scripture hath long lodged in my thoughts, and while min• own heart, like Sarah behind the Tent door laught and says, shall these things be? In reproach •• scornful unbelief, I thus both use and please to reason.
This Scripture hath long lodged in my thoughts, and while min• own heart, like Sarah behind the Tent door laughed and Says, shall these things be? In reproach •• scornful unbelief, I thus both use and please to reason.
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the useful Observe is the good Observer of divine Dispensations, an• this is that which before, in Scripture phrase w•• called a harkening to the Lords Voice in his Dispensations,
the useful Observe is the good Observer of divine Dispensations, an• this is that which before, in Scripture phrase w•• called a Harkening to the lords Voice in his Dispensations,
The voice of present dispensations to the •hurch in these Nations is beyond all dispute a •urnful one. I shall therefore shortly hint at the •oper uses of such Mournful Dispensations:
The voice of present dispensations to the •hurch in these nations is beyond all dispute a •urnful one. I shall Therefore shortly hint At the •oper uses of such Mournful Dispensations:
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Mine eye trickleth down and ••seth not, without any intermission: mine eye affect•• mine heart. O Call all that are skilful to Mourn, and let them raise up a Lamentation.
Mine eye trickleth down and ••seth not, without any intermission: mine eye affect•• mine heart. Oh Call all that Are skilful to Mourn, and let them raise up a Lamentation.
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they have made my pleasant portion a desolate Wilderness, they have made it desolate, and being deso••e, it Mourneth unto me, the whole land is made de••ate,
they have made my pleasant portion a desolate Wilderness, they have made it desolate, and being deso••e, it Mourneth unto me, the Whole land is made de••ate,
verse 24. in him will I hope verse 26. it is good that a man should both hop• and quietly wait for the salvation of the Lord Isai 8. 17. I will wait upon the Lord that hides his face from the house of Jacob, and I will loo• for him.
verse 24. in him will I hope verse 26. it is good that a man should both hop• and quietly wait for the salvation of the Lord Isaiah 8. 17. I will wait upon the Lord that hides his face from the house of Jacob, and I will loo• for him.
Jeremy (Lament 3. 26.) can tell him, it is good: and if he ask what good is in it? Isai will tell him more particularly Chap. 30. 18. The Lord is a God of iudgment, 〈 ◊ 〉 blessed are all they that wait for him Psal. 52, 9. will wait on thy name,
Jeremiah (Lament 3. 26.) can tell him, it is good: and if he ask what good is in it? Isaiah will tell him more particularly Chap. 30. 18. The Lord is a God of judgement, 〈 ◊ 〉 blessed Are all they that wait for him Psalm 52, 9. will wait on thy name,
And because Submission 〈 ◊ 〉 Gods Dispensations is a hard duty to our Rebellious corrupt hearts, I find the lamenting Prophet tacitly insisting to perswade submission upon •hese grounds. 1. From the mitigation of Dispensations:
And Because Submission 〈 ◊ 〉 God's Dispensations is a hard duty to our Rebellious corrupt hearts, I find the lamenting Prophet tacitly insisting to persuade submission upon •hese grounds. 1. From the mitigation of Dispensations:
And indeed that is less than Hell to a sinner, is mercy un••served verse 22, 23, 2dly from the good that may be expected of the saddest Dispensations verse 27. It is good that a man bear the yoke in h• youth:
And indeed that is less than Hell to a sinner, is mercy un••served verse 22, 23, 2dly from the good that may be expected of the Saddest Dispensations verse 27. It is good that a man bear the yoke in h• youth:
verse 33. for he doth not afflict willingly nor grieve the Children of men. 5. From the Lords Soveraignity verse 37, 38 out of the mouth of the most high proceedeth not evil and good? 6. From mens deserving justly the saddest things.
verse 33. for he does not afflict willingly nor grieve the Children of men. 5. From the lords Sovereignty verse 37, 38 out of the Mouth of the most high Proceedeth not evil and good? 6. From men's deserving justly the Saddest things.
Affliction (as I not before) will cause men hear on the deafest side of their head, it will open their ears to discipline, it will cause them see things that before they would not see.
Affliction (as I not before) will cause men hear on the deafest side of their head, it will open their ears to discipline, it will cause them see things that before they would not see.
The 5th Use of present Dispensations is Repentance in that same 40 verse and let us turn again to the Lord, What ever by Self-examination is discovered to be amiss, (as hardly any man shall search himself faithfully but many such things will be •ound with him) let all that be amended:
The 5th Use of present Dispensations is Repentance in that same 40 verse and let us turn again to the Lord, What ever by Self-examination is discovered to be amiss, (as hardly any man shall search himself faithfully but many such things will be •ound with him) let all that be amended:
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And Gods hand will fiul be stretched out, nor will his anger turn away, till the People turn to him that •nites them, Isai 9, 12, 13. If we would freely turn to the Lord from all iniquity, we needed neither fear the wrath of men,
And God's hand will fiul be stretched out, nor will his anger turn away, till the People turn to him that •nites them, Isaiah 9, 12, 13. If we would freely turn to the Lord from all iniquity, we needed neither Fear the wrath of men,
nor be beholden to their kindness, the Lord should then command deliverances for Iacob, as it is said Psal. 44 4. and should cause the best of them be glad to go his Erands and serve at his Commands, But our iniquities turn away and with hold good things from us Ier. 5. 25. O if once that sweet Word were going thorow the Land, Hosea 6. 1. every one sending it to his neighbour and saying, come and let us return unto the Lord.
nor be beholden to their kindness, the Lord should then command Deliverances for Iacob, as it is said Psalm 44 4. and should cause the best of them be glad to go his Erands and serve At his Commands, But our iniquities turn away and with hold good things from us Jeremiah 5. 25. O if once that sweet Word were going thorough the Land, Hosea 6. 1. every one sending it to his neighbour and saying, come and let us return unto the Lord.
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The 6th Use of present Dispensations is much Prayer, verse 41. Let us lift up our heart with our hands to God in the Heavens, and if the People of God set once to Prayer in good earnest, it will be high time for their enemies to fear a mischief;
The 6th Use of present Dispensations is much Prayer, verse 41. Let us lift up our heart with our hands to God in the Heavens, and if the People of God Set once to Prayer in good earnest, it will be high time for their enemies to Fear a mischief;
The three last verses of the Chapter are dreadful to them. Render unto them a recompence O Lord, according to the Work of their hands: give them sorrow of heart; thy curse unto them:
The three last Verses of the Chapter Are dreadful to them. Render unto them a recompense Oh Lord, according to the Work of their hands: give them sorrow of heart; thy curse unto them:
And if the destitute People of God were mighty in Prayer, wrestling with God, weeping and making supplication to the Angel as Iacob did, I could tell the Church of God good news, that then the Lord would build up Zion,
And if the destitute People of God were mighty in Prayer, wrestling with God, weeping and making supplication to the Angel as Iacob did, I could tell the Church of God good news, that then the Lord would built up Zion,
and no• despise their Prayer Psal. 102 16, 17. For the Lord is even waiting his Peoples Call, Isai 30. 18. 19 the Lord waiteth to be Gracious, he will be very Gracious to thee, at the voice of thy cry when he shall hear it, he will answer thee.
and no• despise their Prayer Psalm 102 16, 17. For the Lord is even waiting his Peoples Call, Isaiah 30. 18. 19 the Lord waits to be Gracious, he will be very Gracious to thee, At the voice of thy cry when he shall hear it, he will answer thee.
And what will he give us? he will give us our removed Teachers with the fulness of the blessing of the Gospel, in a plentiful and powerful Dispensation of the Word Isai 30. 20, 21. O then Let all that love Ierusalem Pray,
And what will he give us? he will give us our removed Teachers with the fullness of the blessing of the Gospel, in a plentiful and powerful Dispensation of the Word Isaiah 30. 20, 21. O then Let all that love Ierusalem Pray,
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and to anothers hand, and let us all join hands, and see who can give the kindest lift and go nearest to raise up the Tabernacle of David that is fallen, that we bear not the shame, that this breach is under our hand.
and to another's hand, and let us all join hands, and see who can give the Kindest lift and go nearest to raise up the Tabernacle of David that is fallen, that we bear not the shame, that this breach is under our hand.
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And by all the rest Prayer by the Holy Ghost is prescribed, as a chief ingredient in all the cures of an afflicted case Jam. 5, 13. Is any man afflicted let him Pray.
And by all the rest Prayer by the Holy Ghost is prescribed, as a chief ingredient in all the cures of an afflicted case Jam. 5, 13. Is any man afflicted let him Pray.
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and lusts, and fears, and cares all run, and will burst the strongest bands. One word of sincere Prayer from the end of the earth, will at a call bring God to the Soul,
and Lustiest, and fears, and Cares all run, and will burst the Strongest bans. One word of sincere Prayer from the end of the earth, will At a call bring God to the Soul,
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But if any be so obstinate, as the Jews were in the case of the Blind man, that they will not believe famous well qualified witnesses, who know what they speak,
But if any be so obstinate, as the jews were in the case of the Blind man, that they will not believe famous well qualified Witnesses, who know what they speak,
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all which may serve (as I said) to state a clear difference betwixt Athenian curiosity and a Christian inquiry into the works of God and his ways towards his People.
all which may serve (as I said) to state a clear difference betwixt Athenian curiosity and a Christian inquiry into the works of God and his ways towards his People.
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Having already prosecuted the Doctrine in a way (as I hope) not unuseful, there remains the less to be said to it by way of Use distinctly, in the usual way.
Having already prosecuted the Doctrine in a Way (as I hope) not unuseful, there remains the less to be said to it by Way of Use distinctly, in the usual Way.
I will bring her into the Wilderness, And hence the Doctrine is, That these to whom the Lord minds good, may expect to come to the possession of intended blessedness by the way of a Wilderness,
I will bring her into the Wilderness, And hence the Doctrine is, That these to whom the Lord minds good, may expect to come to the possession of intended blessedness by the Way of a Wilderness,
In the prosecution of this Doctrine, three things are to be considered. 1. What is this Wilderness? 2. Wherefore doth the Lord bring his People into the Wilderness? 3. What use we are to make of this intimation of such a Condition?
In the prosecution of this Doctrine, three things Are to be considered. 1. What is this Wilderness? 2. Wherefore does the Lord bring his People into the Wilderness? 3. What use we Are to make of this intimation of such a Condition?
1, First then, what is the Wilderness? I Answer 1. in general, it is a Figurative expression of an afflicted Condition, I will bring her into the Wilderness;
1, First then, what is the Wilderness? I Answer 1. in general, it is a Figurative expression of an afflicted Condition, I will bring her into the Wilderness;
that is, I will erercise her with such Afflictions as men are wont to meet with in a Wilderness. And therefore 2dly I find a Wilderness Condition importing these things particularly.
that is, I will erercise her with such Afflictions as men Are wont to meet with in a Wilderness. And Therefore 2dly I find a Wilderness Condition importing these things particularly.
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1. It imperteth a Condition of Want and scarcety both of Temporal and Spiritual things Heb. 1. 37. those of whom the World was not worthy were destitute of all things: 2 Cor. 6. 10. The Apostles that made many Rich, were themselves as poor:
1. It imperteth a Condition of Want and scarcety both of Temporal and Spiritual things Hebrew 1. 37. those of whom the World was not worthy were destitute of all things: 2 Cor. 6. 10. The Apostles that made many Rich, were themselves as poor:
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The many hungry Bellys, and no fewer hungry Souls in these times which are crying, my Leanness, my Leanness, do plainly say, that we are entred more nor a days journey into the Wilderness.
The many hungry Bells, and no fewer hungry Souls in these times which Are crying, my Leanness, my Leanness, do plainly say, that we Are entered more nor a days journey into the Wilderness.
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The 2d thing imported in a Wilderness-Condition is Desolation and Barrenness, Psal. 63. 1. and Psal. 107. 33. a Wilderness is a dry land, a thristy land where no water is.
The 2d thing imported in a Wilderness condition is Desolation and barrenness, Psalm 63. 1. and Psalm 107. 33. a Wilderness is a dry land, a thirsty land where no water is.
But that it is other ways shews we are indeed in the Wilderness. 3dly The Wilderness importeth a Solitary Condition of Separation from comfortable, sweet and useful Society:
But that it is other ways shows we Are indeed in the Wilderness. 3dly The Wilderness imports a Solitary Condition of Separation from comfortable, sweet and useful Society:
David felt this in the Wilderness Psal. 42. 4. When he remembred that he had gone to the house of God with the multitude, with the voice of joy and praise, with the multitude that kept Holy day:
David felt this in the Wilderness Psalm 42. 4. When he remembered that he had gone to the house of God with the multitude, with the voice of joy and praise, with the multitude that kept Holy day:
The afflicted, overwhelmed Composer of the 102, Psalm felt this likwise in his Wilderness, 6, and 7, verses. I am like a Pelican in the Wilderness, and like on Owl of the desart.
The afflicted, overwhelmed Composer of the 102, Psalm felt this likewise in his Wilderness, 6, and 7, Verses. I am like a Pelican in the Wilderness, and like on Owl of the desert.
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Good company and sweet comfortable useful Society hath this to prove it a choice mercy, that (as the rest of that nature) it is never well known nor prized by us, till we are denyed it, and deprived of it.
Good company and sweet comfortable useful Society hath this to prove it a choice mercy, that (as the rest of that nature) it is never well known nor prized by us, till we Are denied it, and deprived of it.
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Now begin I to understand more of that Text Eccl. 4. 9, 10, 11, 12. And what a woe is it to him that is alone, and yet I doubt not but the kindness of the Lord is shewn to many,
Now begin I to understand more of that Text Ecclesiastes 4. 9, 10, 11, 12. And what a woe is it to him that is alone, and yet I doubt not but the kindness of the Lord is shown to many,
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And thus they have thought, that when a Family or Bairn-time incline to a Consumption (which being a disease hereditary runs much in a blood) in that case it is good that they part Company,
And thus they have Thought, that when a Family or Bairn-time incline to a Consumption (which being a disease hereditary runs much in a blood) in that case it is good that they part Company,
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as that I might likwise enjoy the help of Christian Company at will with conveniency. And as I am sure that God was never the instituter of the Monks order;
as that I might likewise enjoy the help of Christian Company At will with conveniency. And as I am sure that God was never the instituter of the Monks order;
The Scripture descrives a Wilderness to be the place of Owls, Ostriches, Wolves, Lyons, Serpents, Satyres, Devils, Dragons and all evil Beasts and doleful Creatures:
The Scripture descrives a Wilderness to be the place of Owls, Ostriches, Wolves, Lyons, Serpents, Satires, Devils, Dragons and all evil Beasts and doleful Creatures:
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their righteous Souls are vexed with hearing and seeing daily their doleful and detestable practises, besides their Persecutions whereof it follows to speak, particularly.
their righteous Souls Are vexed with hearing and seeing daily their doleful and detestable practises, beside their Persecutions whereof it follows to speak, particularly.
4. The Wilderness importeth a Wandering and unsetled Condition, Psal. 107. 4. they wandered in the Wilderness in a solitary way, they found no City to dwell in, Heb. 11. 37, 38. those of whom the World was not worthy wandered about in desarts,
4. The Wilderness imports a Wandering and unsettled Condition, Psalm 107. 4. they wandered in the Wilderness in a solitary Way, they found no city to dwell in, Hebrew 11. 37, 38. those of whom the World was not worthy wandered about in deserts,
We read in the History of Scripture, how Israel wandered, and how many seats they changed in the Wilderness of Egypt fourty years, We read of the Patriarchs Psal. 105, 13. how as strangers in the land of Promise they went from one Nation to another, from one Kingdome to another People.
We read in the History of Scripture, how Israel wandered, and how many seats they changed in the Wilderness of Egypt fourty Years, We read of the Patriarchs Psalm 105, 13. how as Strangers in the land of Promise they went from one nation to Another, from one Kingdom to Another People.
and amongst the rocks of the wilde Goats which he •esents with Tears, Psal. 56. 8. Thou tellest my wanderings, sayes he, put thou my Tears into thy bottle, are they not in thy Book? And this is even the wilderness-condition of the Saints and Servants of God this day in these Nations.
and among the Rocks of the wild Goats which he •esents with Tears, Psalm 56. 8. Thou Tellest my wanderings, Says he, put thou my Tears into thy Bottle, Are they not in thy Book? And this is even the Wilderness condition of the Saints and Servants of God this day in these nations.
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How many driven from Station and Relations, and put to seek Lodging amongst Strangers? What strange Unsettlings are there among us? By Outing, Confinement, Banishment, denouncing Fugitive;
How many driven from Station and Relations, and put to seek Lodging among Strangers? What strange Unsettlings Are there among us? By Outing, Confinement, Banishment, denouncing Fugitive;
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and all these by Laws and Acts so contrived, as if they meant only to grant the Lords Servants Ieremys deploring wish Ier. 9, 2. O that I had in the Wilderness a lodging-place of waysaring men, that I might leave my People and go from them.
and all these by Laws and Acts so contrived, as if they meant only to grant the lords Servants Jeremiah deploring wish Jeremiah 9, 2. O that I had in the Wilderness a lodging-place of waysaring men, that I might leave my People and go from them.
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my sheep wandered through all the mountains and upon every high hill, yea my flock was scattered upon all the face of the earth and none did search nor seek after them.
my sheep wandered through all the Mountains and upon every high hill, yea my flock was scattered upon all the face of the earth and none did search nor seek After them.
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5. The Wilderness importeth a Condition of Tentations, Matth. 4, 1. Christ was led into the Wilderness to be tempted Psal. 95, 8. 9. Israels time in the Wilderness, is called the day of Tentation.
5. The Wilderness imports a Condition of Tentations, Matthew 4, 1. christ was led into the Wilderness to be tempted Psalm 95, 8. 9. Israel's time in the Wilderness, is called the day of Tentation.
and well •ew their case, I find him reckoning it a time • Passive Tentations also, such I mean wherewith ••ey were tryed and tempted Deut. 8. 2. And thou shalt remember all the way, which the Lord thy God led thee these fourty years in the Wilderness to humble thee,
and well •ew their case, I find him reckoning it a time • Passive Tentations also, such I mean wherewith ••ey were tried and tempted Deuteronomy 8. 2. And thou shalt Remember all the Way, which the Lord thy God led thee these fourty Years in the Wilderness to humble thee,
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And are not Tentations •awed thick in the way of Gods People in these •es? Is there not a ne•t spread upon mount Tabor? may we not say with the Psalmist, P• 142. 3. in the way wherein I walked have they la•• snare for me? Is not the cass now, you must either do thus or thus as men (who because they have •• Conscience of their own,
And Are not Tentations •awed thick in the Way of God's People in these •es? Is there not a ne•t spread upon mount Tabor? may we not say with the Psalmist, P• 142. 3. in the Way wherein I walked have they la•• snare for me? Is not the cass now, you must either doe thus or thus as men (who Because they have •• Conscience of their own,
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therefore care not • yours) shall please to command, or els do other wa• upon your perill? And when things might therways be better ordered and established, a• not Laws and Acts contrived so as occasions 〈 ◊ 〉 be sought against those, against whom, like Da• Chap. 6, 5. there can be found no occasion,
Therefore care not • yours) shall please to command, or Else do other wa• upon your peril? And when things might therways be better ordered and established, a• not Laws and Acts contrived so as occasions 〈 ◊ 〉 be sought against those, against whom, like Da• Chap. 6, 5. there can be found no occasion,
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and play not the Fool. And when all the prevail not yet, in comes Carnal, Worldly, 〈 ◊ 〉 believing, Grudging and disquieting though• from our own hearts,
and play not the Fool. And when all the prevail not yet, in comes Carnal, Worldly, 〈 ◊ 〉 believing, Grudging and disquieting though• from our own hearts,
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and these, as in a refer guard, give the last and most dangerous assault, • specially if the force of our spirits be any w• daunted or disordered by the foresaid attempt and therefore James. 1. 14. (looking over t• former as it were) tells us that then a man is tem•ed, when he is led away of his own lust and enti•e and then it is high time to look to our selves, wh• our enemies are those of our own house.
and these, as in a refer guard, give the last and most dangerous assault, • specially if the force of our spirits be any w• daunted or disordered by the foresaid attempt and Therefore James. 1. 14. (looking over t• former as it were) tells us that then a man is tem•ed, when he is led away of his own lust and enti•e and then it is high time to look to our selves, wh• our enemies Are those of our own house.
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Psal. 42, and 43, 5. Why art thou cast down O my se•• and why art thou disquieted in me? And therefore Iames pronounces him the blessed man Chap. 1. 12. that endureth tentation. The Tentations of an afflicted lot is the great Affliction of our lot:
Psalm 42, and 43, 5. Why art thou cast down Oh my se•• and why art thou disquieted in me? And Therefore James pronounces him the blessed man Chap. 1. 12. that Endureth tentation. The Tentations of an afflicted lot is the great Affliction of our lot:
and therefore in Scripture Afflictions are called Tentations, and they that escape the Tentations of Affliction have got above all hazard of Affliction otherwise:
and Therefore in Scripture Afflictions Are called Tentations, and they that escape the Tentations of Affliction have god above all hazard of Affliction otherwise:
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for the Wilderness being a land of darkness. Jer. 2, 31. and a place where there is no way, it puts the traveller inevi•ably to many sad fears, and perplexing doubts.
for the Wilderness being a land of darkness. Jer. 2, 31. and a place where there is no Way, it puts the traveller inevi•ably to many sad fears, and perplexing doubts.
for if I speak to ••e purpose, I may readily prognosticat that to • the fate of my discourses, which is of their case •ho once are ingaged in the intricacies of these ••rplexities, that hardly can they quickly ridd themselves.
for if I speak to ••e purpose, I may readily prognosticat that to • the fate of my discourses, which is of their case •ho once Are engaged in the intricacies of these ••rplexities, that hardly can they quickly rid themselves.
so many me•• in their otherwise good Books and Sermons, imprudently either starting difficulties unseasonably or pursuing them excessivly, do rather creat that clear perplexities to poor Souls,
so many me•• in their otherwise good Books and Sermons, imprudently either starting difficulties unseasonably or pursuing them excessively, do rather create that clear perplexities to poor Souls,
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I fea• there is in the World but too much artificial Religion and exercises, like Garden-Wildernesses, invented rather for pleasure than created by necessity I fear some Christians,
I fea• there is in the World but too much artificial Religion and exercises, like Garden-Wildernesses, invented rather for pleasure than created by necessity I Fear Some Christians,
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like some Preachers, read more off their book, nor they repeat off their hear• But I doubt the pleasure of an artificial Wilderness will either relieve or compense the grief of • real One.
like Some Preachers, read more off their book, nor they repeat off their hear• But I doubt the pleasure of an artificial Wilderness will either relieve or compense the grief of • real One.
except he that reveals secr•• and looseth the Prisoners lighten the doubtin• Soul's darkness, with a beam of his own presenc• In the 42, Psal. David had said well to it,
except he that reveals secr•• and loses the Prisoners lighten the doubtin• Soul's darkness, with a beam of his own presenc• In the 42, Psalm David had said well to it,
Iob 30. 5. descrives the reproachful base Condition of his Adversaries that mocked him from this, that, they fled into the Wilderness and were driven forth from among men who cryed after them as after a thief.
Job 30. 5. descrives the reproachful base Condition of his Adversaries that mocked him from this, that, they fled into the Wilderness and were driven forth from among men who cried After them as After a thief.
and then follows Scourging, Bonds, Killing Sawing, tempting, Torturing and wandering about. And the Apostle 2 Timoth. 3. 12. warns all that will live Godly in Christ Jesus, that there way lyes thorow this Wilderness of persecution, whereof reproach is not the least part:
and then follows Scourging, Bonds, Killing Sawing, tempting, Torturing and wandering about. And the Apostle 2 Timothy 3. 12. warns all that will live Godly in christ jesus, that there Way lies thorough this Wilderness of persecution, whereof reproach is not the least part:
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for compare Gen. 21, 9. with Galat. 4. 29. that was carnal Ishmael 's Persecution, wherewith he persecuted his Brother Isaac the son of the promise.
for compare Gen. 21, 9. with Galatians 4. 29. that was carnal Ishmael is Persecution, wherewith he persecuted his Brother Isaac the son of the promise.
And they had tryal, says the Apostle, of Cruel mockings: and the slandering tongues of wicked men are compared in Scripture to the sharpest and most bitter instruments, sharp arrows, Coals of Juniper, Swords, Spears and the poyson of Serpents:
And they had trial, Says the Apostle, of Cruel mockings: and the slandering tongues of wicked men Are compared in Scripture to the Sharpest and most bitter Instruments, sharp arrows, Coals of Juniper, Swords, Spears and the poison of Serpents:
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for I am ful of heaviness Psal 69, 20. And now when the People of God live in a land of trouble and anguish, from whence come the young and old Lyon, the viper and fiery fleeing Serpent, Isa. 30. 6. pray, who will not call that a Wilderness? and where are they, think you, whose soul is among Lyons? Psal. 57. 4. If any shall search the records of our Scotish Inquisition (the Creature that likes not to be called the high Commission) they may be soon convinced that these are no fictions of Fanaticks and disaffected persons.
for I am full of heaviness Psalm 69, 20. And now when the People of God live in a land of trouble and anguish, from whence come the young and old lion, the viper and fiery fleeing Serpent, Isaiah 30. 6. prey, who will not call that a Wilderness? and where Are they, think you, whose soul is among Lyons? Psalm 57. 4. If any shall search the records of our Scottish Inquisition (the Creature that likes not to be called the high Commission) they may be soon convinced that these Are no fictions of Fanatics and disaffected Persons.
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But the question is not demonstrative; (for I warrand they have more Loyalty than to deny these things that they say are so good service to —) but juridical;
But the question is not demonstrative; (for I warrant they have more Loyalty than to deny these things that they say Are so good service to —) but juridical;
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But stay till Christ examine the Bra•est man amongst the Examinators, upon that little qvestion, Why persecntest thou me? and then my Lord •nquisitor comes in upon second thoughts with his confession, I was a Blasphemer, a Persecuter, and in•rtous.
But stay till christ examine the Bra•est man among the Examinators, upon that little question, Why persecntest thou me? and then my Lord •nquisitor comes in upon second thoughts with his Confessi, I was a Blasphemer, a Persecutor, and in•rtous.
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1 Timoth. 1, 13. And then the fools excuse is alledged by him that thought himself so •ise (for sapientis non est dicere, Putavi) I thought that I should have done these things.
1 Timothy 1, 13. And then the Fools excuse is alleged by him that Thought himself so •ise (for sapientis non est dicere, Putavi) I Thought that I should have done these things.
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But what think you now Sir? Why now I see that which formerly • called Loyalty, zeal and good service, must change •ts Name without any change in the Thing:
But what think you now Sir? Why now I see that which formerly • called Loyalty, zeal and good service, must change •ts Name without any change in the Thing:
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Nehemiah 2, 2. Why is thy countenance sad seing thou art not sick? This is nothing els but sorrow of heart may we not sadly reply with him in the 3 d verse Why should not my Countenance be sad when my City, the place of my fathers Sepulchres lyeth waste,
Nehemiah 2, 2. Why is thy countenance sad sing thou art not sick? This is nothing Else but sorrow of heart may we not sadly reply with him in the 3 worser verse Why should not my Countenance be sad when my city, the place of my Father's Sepulchres lies waste,
But I suspect there are few that truly love God, or are kindly sons of Zion but they have their own particular grievances in these times wherein they share of the common lot of the Church their Mother that sits in the dust:
But I suspect there Are few that truly love God, or Are kindly Sons of Zion but they have their own particular grievances in these times wherein they share of the Common lot of the Church their Mother that sits in the dust:
Heb. 4. 15. And does it not well suite all the Children to go in Mourning when the Mother sits desolate and afflicted as a Woman forsaken? E• how could they expect to be comforted with her,
Hebrew 4. 15. And does it not well suit all the Children to go in Mourning when the Mother sits desolate and afflicted as a Woman forsaken? E• how could they expect to be comforted with her,
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and he who is greater than Solomon, who himself often weept, but never (that we read) once laughed, pronounceth them blessed that mourn, for that they shall be comforted. Matth. 5. 4. 9. This Wilderness importeth a Condition of Weariness and fainting:
and he who is greater than Solomon, who himself often wept, but never (that we read) once laughed, pronounceth them blessed that mourn, for that they shall be comforted. Matthew 5. 4. 9. This Wilderness imports a Condition of Weariness and fainting:
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Psal. 63. 1. Davids Wilderness was a thristy, or (as the Original hath it,) a weary Land: and Isai 32, 2. it is expresly rendered a weary Land. The Saints case in their Wilderness is often like that of the Egyptian. 1 Sam. 30. 11, 12. who was so outwearyed that he fell off from his company and sunk in the Wilderness.
Psalm 63. 1. Davids Wilderness was a thirsty, or (as the Original hath it,) a weary Land: and Isaiah 32, 2. it is expressly rendered a weary Land. The Saints case in their Wilderness is often like that of the Egyptian. 1 Sam. 30. 11, 12. who was so outwearyed that he fell off from his company and sunk in the Wilderness.
David often complaineth that he was weak, that his spirit failled, his soul fainted, this throat was dry, his eyes failed whilst he cryed upon the Lord and waited for him.
David often Complaineth that he was weak, that his Spirit failed, his soul fainted, this throat was dry, his eyes failed while he cried upon the Lord and waited for him.
the everlasting God, the Lord that created the ends of the earth fainteth not, neither is weary, &c. Let the people of God in their Wilderness expect to have their hands full of it,
the everlasting God, the Lord that created the ends of the earth fainteth not, neither is weary, etc. Let the people of God in their Wilderness expect to have their hands full of it,
II. The second thing to be considered in the point is, Wherefore doth the Lord bring his People into the Wilderdess? The Scripture sheweth that for one or more of these five Reasons the Lord doth this.
II The second thing to be considered in the point is, Wherefore does the Lord bring his People into the Wilderdess? The Scripture shows that for one or more of these five Reasons the Lord does this.
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and for this it is necessary often times that men be sent to learn that in the Wilderness, which they could not, it may be they would not, see at home in a land inhabited:
and for this it is necessary often times that men be sent to Learn that in the Wilderness, which they could not, it may be they would not, see At home in a land inhabited:
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and if he be a beneficed person or one in place, he is ill worthy either place or benefice who is so scant of Discourse, that he cannot (if this our craft be in danger to be set at nought Act. 19. 27) make an Oration in defence of Diana; and at least, cannot say to his Companions with more truth than Wit,
and if he be a beneficed person or one in place, he is ill worthy either place or benefice who is so scant of Discourse, that he cannot (if this our craft be in danger to be Set At nought Act. 19. 27) make an Oration in defence of Diana; and At least, cannot say to his Sodales with more truth than Wit,
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verse 25. Yea if the Lord by his servants plead with some men in Prosperity for their iniquities, anon he shall have a reply till he bring forth his Rod which is sitted for the back of fools;
verse 25. Yea if the Lord by his Servants plead with Some men in Prosperity for their iniquities, anon he shall have a reply till he bring forth his Rod which is sitted for the back of Fools;
and when they were reproved and threatned for that by the Lord, then they were confident in the assistance of Egypt: and when yet they were taxed for that, no doubt, they would tell the Prophets, Self-defence was not unlawful,
and when they were reproved and threatened for that by the Lord, then they were confident in the assistance of Egypt: and when yet they were taxed for that, no doubt, they would tell the prophets, Self-defence was not unlawful,
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And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall punish thee? Say to that Gallants, or you have said nothing.
And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall Punish thee? Say to that Gallants, or you have said nothing.
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and therefore why might not he take his occasions to break it, if once he had but strength to maintain the breach? And, may be, (as Papists think that Faith ought not to be kept to Hereticks,
and Therefore why might not he take his occasions to break it, if once he had but strength to maintain the breach? And, may be, (as Papists think that Faith ought not to be kept to Heretics,
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But • mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath, in the 16 verse. I mark 2. In the same verse against other Covenant-breakers.
But • mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath, in the 16 verse. I mark 2. In the same verse against other Covenant-breakers.
but let us all take the Councel Ier. 6. 8. Be thou instructed O Jerusalem, lest my Soul depart from thee, lest I make thee desolate, a land not inhabited:
but let us all take the Council Jeremiah 6. 8. Be thou instructed Oh Jerusalem, lest my Soul depart from thee, lest I make thee desolate, a land not inhabited:
The 2d. Account whereupon the Lord brings his People into the Wilderness for sin, is, for the vindication of his Glorious and Holy Name from all appearance of connivance at,
The 2d. Account whereupon the Lord brings his People into the Wilderness for since, is, for the vindication of his Glorious and Holy Name from all appearance of connivance At,
The 3d. Account is to imbitter sin to them, Jer. 2. 19. Know therefore and see, that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God,
The 3d. Account is to embitter since to them, Jer. 2. 19. Know Therefore and see, that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God,
As Abner said to Ioab of the war, so I say to every one of their sin, 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end? Prosperity sweetens sin to Sinners, which of it self is sweet enough to their corrupted Palate:
As Abner said to Ioab of the war, so I say to every one of their since, 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end? Prosperity sweetens since to Sinners, which of it self is sweet enough to their corrupted Palate:
In the 7 verse of this chapter, when by affliction she is put to a stand in her course of sin, it is yet intended further that she return to her first Husband,
In the 7 verse of this chapter, when by affliction she is put to a stand in her course of since, it is yet intended further that she return to her First Husband,
For he hath torn, &c, Simple cessation from sin, without true conversion in time of affliction, may put a person or People to Pharaoh 's Expences of multiplyed Rods and Plagues one after another, with the hazard of utter destruction in the end.
For he hath torn, etc., Simple cessation from since, without true conversion in time of affliction, may put a person or People to Pharaoh is Expenses of multiplied Rods and Plagues one After Another, with the hazard of utter destruction in the end.
2. The Lord brings his people into the Wilderness for their Tryal and Exercise, Deut. 8. 2. The Lord did all that unto thee, to prove thee, to know what was in thine heart,
2. The Lord brings his people into the Wilderness for their Trial and Exercise, Deuteronomy 8. 2. The Lord did all that unto thee, to prove thee, to know what was in thine heart,
and he will throughly purge his floor Matth. 3 12. and who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refyners fire, and like fullers sope;
and he will thoroughly purge his floor Matthew 3 12. and who may abide the day of his coming? and who shall stand when he appears? for he is like a refyners fire, and like Fullers soap;
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Malachie 's •efiners fire comprehends both all the tryals of a present time, and also and specially, the great and solemn last tryal of the Judgment of the great day,
Malachi is •efiners fire comprehends both all the trials of a present time, and also and specially, the great and solemn last trial of the Judgement of the great day,
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This o•• all would remember, that they who cannot endu•• the wide sieve of larger tryals in a present time, wi•• never be able to abide the narrow search of a stri•• judgment at the end of time.
This o•• all would Remember, that they who cannot endu•• the wide sieve of larger trials in a present time, wi•• never be able to abide the narrow search of a stri•• judgement At the end of time.
but to be imployed and improven to use and therefore he appoints affliction as a ta•• master to call forth all their Graces to work• and to receive the Tale of every mans Work, that it may be known what profit they make.
but to be employed and improven to use and Therefore he appoints affliction as a ta•• master to call forth all their Graces to work• and to receive the Tale of every men Work, that it may be known what profit they make.
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to many may be said in truth, that which Pharaoh said to the Israelites in cruel scorn, ye •• idle, ye are idle Exod. 3 17. Only his inference and mine run very contrary.
to many may be said in truth, that which Pharaoh said to the Israelites in cruel scorn, you •• idle, you Are idle Exod 3 17. Only his Inference and mine run very contrary.
if the Lord bring his People into affliction for their Exercise, hence it is consequentially inferred, that if their Afflictions do not Exercise them to purpose, they are not like to come out of them in haste.
if the Lord bring his People into affliction for their Exercise, hence it is consequentially inferred, that if their Afflictions do not Exercise them to purpose, they Are not like to come out of them in haste.
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3. The Lord brings his People to the Wilderness, that they may be the more fit to receive the impressions of his will, and communications of his Goodness.
3. The Lord brings his People to the Wilderness, that they may be the more fit to receive the impressions of his will, and communications of his goodness.
Thus we see throughout this Chapter, the Lord designes jointly her Reformation and Consolation by all these bitter threatnings and afflicting Dispensations.
Thus we see throughout this Chapter, the Lord designs jointly her Reformation and Consolation by all these bitter threatenings and afflicting Dispensations.
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And Chapter 5, 15. of this •ame Prophesy of Hosea. I will go, says the Lord and return to my place, till they acknowledge their offence, and seek my face:
And Chapter 5, 15. of this •ame Prophesy of Hosea. I will go, Says the Lord and return to my place, till they acknowledge their offence, and seek my face:
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and so being the better fitted for the Communications of the Lords goodness, in their deliverance, return to him in this confidence, that he who hath torn will heal them &c. and that his coming to them, verse 3d; shall be as the rain to the earth, which being parch•d with drought is well ready for a showre.
and so being the better fitted for the Communications of the lords Goodness, in their deliverance, return to him in this confidence, that he who hath torn will heal them etc. and that his coming to them, verse 3d; shall be as the rain to the earth, which being parch•d with drought is well ready for a shower.
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In a Word, the Lord in the Wilderness and by Affliction is tuneing his People to Obedience, that he may bring them forth singing the Songs of Deliverance.
In a Word, the Lord in the Wilderness and by Affliction is tuning his People to obedience, that he may bring them forth singing the Songs of Deliverance.
I am less than the least of all thy mercies Genes. 32, 10. So said Iacob when he was coming from his twenty years travels in the Wilderness of his Afflictions in Padan Aram. Prosperity extenuates, sanctified Adversity aggravates mercies:
I am less than the least of all thy Mercies Genesis. 32, 10. So said Iacob when he was coming from his twenty Years travels in the Wilderness of his Afflictions in padan Aram. Prosperity extenuates, sanctified Adversity aggravates Mercies:
Prosperity counts its mercies by Subtraction, it will take its Bill with the unjust Steward, and for a hundred it will write fourscore, and for fourscore, it will write fifty:
Prosperity counts its Mercies by Subtraction, it will take its Bill with the unjust Steward, and for a hundred it will write fourscore, and for fourscore, it will write fifty:
Prosperity, like the Widow and her Sons in the matter of the oil, loses and comes short of many Mercies for want of the vessels of faithful accounts and thankful acknowledgments.
Prosperity, like the Widow and her Sons in the matter of the oil, loses and comes short of many mercies for want of the vessels of faithful accounts and thankful acknowledgments.
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The Saint in the Wilderness as the Disciples in a desart place, obeys Christs Frugal command, it gathers up the remaining Fragments of mercies that nothing be lost,
The Saint in the Wilderness as the Disciples in a desert place, obeys Christ Frugal command, it gathers up the remaining Fragments of Mercies that nothing be lost,
As by the blessing and miraculous Power of Christ, the broken meat, after that Dinner, whereat so many thousands were well filled, was more than that which at the first was set down whole.
As by the blessing and miraculous Power of christ, the broken meat, After that Dinner, whereat so many thousands were well filled, was more than that which At the First was Set down Whole.
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and then they return Masters of the Arts able to teach others, and to comfort them with the same comforts wherewith they themselves were comforted of Christ. 2 Cor. 1. 4.
and then they return Masters of the Arts able to teach Others, and to Comfort them with the same comforts wherewith they themselves were comforted of christ. 2 Cor. 1. 4.
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Exod. 13. 17, 18. And it came to pass when Pharoah had let the People go, that God led them not thorow the way of the land of the Philistins, though that was near:
Exod 13. 17, 18. And it Come to pass when Pharaoh had let the People go, that God led them not thorough the Way of the land of the philistines, though that was near:
even as in the case in hand, the Lord sends sometimes his People to enjoy Davids and Ieremys wishes in the Wilderness, that so they may be ridd of ill neighbours:
even as in the case in hand, the Lord sends sometime his People to enjoy Davids and Jeremiah wishes in the Wilderness, that so they may be rid of ill neighbours:
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And likwise the Lord by bringing his People into the Wilderness delivers them from the contagion and vexation of the sins of those with whom they conversed aforetimes.
And likewise the Lord by bringing his People into the Wilderness delivers them from the contagion and vexation of the Sins of those with whom they conversed aforetimes.
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yet the Lord, by some one tentation which his People can better guide, many times leads them out of the way of some other one or moe which might be of more hazard to them.
yet the Lord, by Some one tentation which his People can better guide, many times leads them out of the Way of Some other one or more which might be of more hazard to them.
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and they cry before them, bow the knee, and when the wicked walk on every side, who but the viles• men, (Psal. 12, 8.) would covet the preferment of the midst? And would not any person of a Holy breath, prefer a Cottage in a well aired Wilderness, to the foul winds and corrupt infectious air of these plaguy times? The plague of a general defection which (as the Pest doth other deseases) hath engrossed all abominations, is now so common, that except it were with Aaron Numb. 16. 48. to stand between the dead and the living with the incense of much intercession, that,
and they cry before them, bow the knee, and when the wicked walk on every side, who but the viles• men, (Psalm 12, 8.) would covet the preferment of the midst? And would not any person of a Holy breath, prefer a Cottage in a well aired Wilderness, to the foul winds and corrupt infectious air of these plaguy times? The plague of a general defection which (as the Pest does other diseases) hath engrossed all abominations, is now so Common, that except it were with Aaron Numb. 16. 48. to stand between the dead and the living with the incense of much Intercession, that,
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And now I think I hear a voice from Heaven saying of this Generation, as that other Rev. 18. 4 said to Iohn, of Mystical Babylon; come out of her my people, that ye may not be partakers of her sins,
And now I think I hear a voice from Heaven saying of this Generation, as that other Rev. 18. 4 said to John, of Mystical Babylon; come out of her my people, that you may not be partakers of her Sins,
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Isai. 27. 7. hath he smiten him as he smote those that smote him? or is he slain according to the slaughter of those that are slam by him? Yea the Saints Afflictions are excellent Antidotes and preservatives against the Plagues of their enemies, who are not as,
Isaiah 27. 7. hath he smiten him as he smote those that smote him? or is he slave according to the slaughter of those that Are slam by him? Yea the Saints Afflictions Are excellent Antidotes and preservatives against the Plagues of their enemies, who Are not as,
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But both the History of Scripture, and the Saints experience from time time in all Generations, do yeeld abundance of particular instances in confirmation of this General assertion.
But both the History of Scripture, and the Saints experience from time time in all Generations, do yield abundance of particular instances in confirmation of this General assertion.
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These are the words and Prophesy of Mr. Robert Rollock which are to be seen in Print before the translation of his book upon the Colossians, And is not this the time spoken of.
These Are the words and Prophesy of Mr. Robert Rollock which Are to be seen in Print before the Translation of his book upon the colossians, And is not this the time spoken of.
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When Israel was upon the entry of a land flowing with milk and honey, Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness,
When Israel was upon the entry of a land flowing with milk and honey, Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness,
we are Lords say they, and therefore we will come no more unto thee, Jer. 2. 31. Or els they will give the Glory of their mercies unto Idols, in this same Hosea 2. 5. I will go after my lovers, says she, who give me my bread and my water, my wool and my flax, mine oil and my drink:
we Are lords say they, and Therefore we will come no more unto thee, Jer. 2. 31. Or Else they will give the Glory of their Mercies unto Idols, in this same Hosea 2. 5. I will go After my lovers, Says she, who give me my bred and my water, my wool and my flax, mine oil and my drink:
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and therefore the Lord is concerned for the mantainance of his right, to put them out of possession, till they make a legal entry by a humble acknowledgment to him their righteous superior,
and Therefore the Lord is concerned for the mantainance of his right, to put them out of possession, till they make a Legal entry by a humble acknowledgment to him their righteous superior,
and be repossessed by a novo damus, as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God,
and be repossessed by a novo We give, as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God,
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and is gone out on our head Heb: 13. 12, 13. Let us then who have taken the Sacrament and Military Oath of Christ, and have given our names unto him, go forth unto him without the camp bearing his reproach.
and is gone out on our head Hebrew: 13. 12, 13. Let us then who have taken the Sacrament and Military Oath of christ, and have given our names unto him, go forth unto him without the camp bearing his reproach.
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Let us not then for shame lunch at home, let us learn the Religious Gallantry of Uriah the Hittite that valiant man, 2 Samuel 11. 11. And Uriah said unto David, the Ark and Israel and Iudah abide in tents,
Let us not then for shame lunch At home, let us Learn the Religious Gallantry of Uriah the Hittite that valiant man, 2 Samuel 11. 11. And Uriah said unto David, the Ark and Israel and Iudah abide in tents,
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it has been, it is, and it will be the lot of the Lords Children Cant. 8. 5. the high way to Christs mountain of Myrrh and hill of frankincense lyes thorow the Wilderness,
it has been, it is, and it will be the lot of the lords Children Cant 8. 5. the high Way to Christ mountain of Myrrh and hill of frankincense lies thorough the Wilderness,
The Saints will find the footsteps of the flock in their greatest Wilderness, and may be helped with the light of precedent Examples in their greatest darkness.
The Saints will find the footsteps of the flock in their greatest Wilderness, and may be helped with the Light of precedent Examples in their greatest darkness.
For now that the Lord through so many ages, hath led his Saints to Heaven, by so many different paths of Dispensations, (for there is but one common road of Religion, the Kings high Way) I doubt there is any untroden path remaining to be discovered by this Generation.
For now that the Lord through so many ages, hath led his Saints to Heaven, by so many different paths of Dispensations, (for there is but one Common road of Religion, the Kings high Way) I doubt there is any untrodden path remaining to be discovered by this Generation.
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I only fear one difference, which makes indeed a great odds in lots, be found betwixt our case and the case of those that have gone before us, and it is this;
I only Fear one difference, which makes indeed a great odds in lots, be found betwixt our case and the case of those that have gone before us, and it is this;
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But in that, I pray whom shall we blame? and know we not how that should be helped? See that ye walk circumspectly as wise, and not as fools: redeeming the time; because the days are evil.
But in that, I pray whom shall we blame? and know we not how that should be helped? See that you walk circumspectly as wise, and not as Fools: redeeming the time; Because the days Are evil.
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Psal. 78. 22, 23. the Israelites believed not God in the Wilderness, and therefore he was provoked Heb. 3. 18, 19. the Apostle tells us expresly, that those who believed not, their carcasses fell in the Wilderness,
Psalm 78. 22, 23. the Israelites believed not God in the Wilderness, and Therefore he was provoked Hebrew 3. 18, 19. the Apostle tells us expressly, that those who believed not, their carcases fell in the Wilderness,
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and frequently els-where, they expressed their Discouragement upon the emergency of every new difficulty, their cry was always, that they should die in the Wilderness:
and frequently elsewhere, they expressed their Discouragement upon the emergency of every new difficulty, their cry was always, that they should die in the Wilderness:
When the Children of Israel murmured in the Wilderness, they had forgotten how once they groaned because of their oppression in Egypt: and in that they may be more excusable than we:
When the Children of Israel murmured in the Wilderness, they had forgotten how once they groaned Because of their oppression in Egypt: and in that they may be more excusable than we:
but we get not leave to forget our oppression in the times of our former subjection to them, who derive their power from her who is spiritually called Sodom and Egypt Revel: n. 8. I mean Prelats who are indeed the house of the Elder brother,
but we get not leave to forget our oppression in the times of our former subjection to them, who derive their power from her who is spiritually called Sodom and Egypt Revel: n. 8. I mean Prelates who Are indeed the house of the Elder brother,
those, I say, pursue even to the Wilderness, according as it is prophesied Rev. 12. where John saw the Dragon pursue the travelling woman into the Wilderness.
those, I say, pursue even to the Wilderness, according as it is prophesied Rev. 12. where John saw the Dragon pursue the traveling woman into the Wilderness.
and said, can God furnish at able in the Wilderness? can he give bread also? can be provide flesh for his People? whatever our temptations be in a Wilderness,
and said, can God furnish At able in the Wilderness? can he give bred also? can be provide Flesh for his People? whatever our temptations be in a Wilderness,
since it is writen that man shall not live by bread alone, but by every word of God, neither let us rashly nor presumptuously cast our selves into any needless difficulty,
since it is written that man shall not live by bred alone, but by every word of God, neither let us rashly nor presumptuously cast our selves into any needless difficulty,
Just thoughts of God, and these are large ones) would fit the Saints with a present help in all imaginable difficulties, Psal. 46. 1. God is our refuge and strength, a very present help in trouble.
Just thoughts of God, and these Are large ones) would fit the Saints with a present help in all imaginable difficulties, Psalm 46. 1. God is our refuge and strength, a very present help in trouble.
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or whatever may be before us O let us never think of going back into Egypt Luk. 17. 32. Remember Lots wife, Remember Heb 10. 38. that the just shall live by faith:
or whatever may be before us Oh let us never think of going back into Egypt Luk. 17. 32. remember Lots wife, remember Hebrew 10. 38. that the just shall live by faith:
but if any mo• draw back, my soul shall have no pleasure in him, sait the Lord Remember (as I have said even now we find our Egypetan oppression more grievos than ever.
but if any mo• draw back, my soul shall have no pleasure in him, sait the Lord remember (as I have said even now we find our Egypetan oppression more grievos than ever.
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Now for positive Directions and things to b• indeavoured by all, that are brought into the Wilderness, take these. 1. And before all, we would labour for the Pardon of sin,
Now for positive Directions and things to b• endeavoured by all, that Are brought into the Wilderness, take these. 1. And before all, we would labour for the Pardon of since,
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but let thy tender mercies speedily prevent u• for we are brought very low: and in the 9 verse, he us, O Lord, for the honour of thy name, and purge away our sin.
but let thy tender Mercies speedily prevent u• for we Are brought very low: and in the 9 verse, he us, Oh Lord, for the honour of thy name, and purge away our since.
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2. As Moses in the Wilderness Numb. 13. we would spy the good land that is before, of the twelve that were sent, only two, Ioshua and Caleb were faithful in their report:
2. As Moses in the Wilderness Numb. 13. we would spy the good land that is before, of the twelve that were sent, only two, Ioshua and Caleb were faithful in their report:
In the History of Israels travesl, Exod. 19 2, we read, that when they came to the desart and pitched in the Wilderness, they encamped before the Mount,
In the History of Israel's travesl, Exod 19 2, we read, that when they Come to the desert and pitched in the Wilderness, they encamped before the Mount,
and what he hath promised to do for these that afterwards shall come into it. Albeit the Scripture generally all over aboundeth with matter to this purpose:
and what he hath promised to do for these that afterwards shall come into it. Albeit the Scripture generally all over Aboundeth with matter to this purpose:
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yet for the first, what God hath done, recommend specially the four last books of Moses which are an exact journal of Israels travels in the Wilderness:
yet for the First, what God hath done, recommend specially the four last books of Moses which Are an exact Journal of Israel's travels in the Wilderness:
for the latter, what he hath promised to do, read the 35 Chapter of Isatah throughot with Chap. 41. from verse 16. to 22. with 42, 1• with 49. 9. 10. 11. 12. with 61. to the 9. with 6 24. 25. See Ier. 12. 10. 11. 14. and to the en• with Jer. 23, to thè 5. See Ezek. 34. throughout.
for the latter, what he hath promised to do, read the 35 Chapter of Isaiah throughot with Chap. 41. from verse 16. to 22. with 42, 1• with 49. 9. 10. 11. 12. with 61. to the 9. with 6 24. 25. See Jeremiah 12. 10. 11. 14. and to the en• with Jer. 23, to thè 5. See Ezekiel 34. throughout.
Psal. 107. to the 9. with this 2 d chap. of 〈 ◊ 〉 throughout, all these (as I said not to exclude other places which may be obvious to those that are better versed in Scripture, I do Recommend.
Psalm 107. to the 9. with this 2 worser chap. of 〈 ◊ 〉 throughout, all these (as I said not to exclude other places which may be obvious to those that Are better versed in Scripture, I do Recommend.
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We owe that sweet 63 Psalme to the Wilderness of Iudah, in the 8 verse where of it is said, my soul followeth hard after thee, thy right hand upholdeth me;
We owe that sweet 63 Psalm to the Wilderness of Iudah, in the 8 verse where of it is said, my soul follows hard After thee, thy right hand upholds me;
Need must make vertue with us, Psal. 84. 5 6. Blessea is the man in whose heart is the ways of them, who passing thorow the vally of Baca, make it a well.
Need must make virtue with us, Psalm 84. 5 6. Blessea is the man in whose heart is the ways of them, who passing thorough the valley of Baca, make it a well.
Nehemiah 2. 4, 5. The day has been when the Nobles and Estates of Scotland and our Courtiers, would have suted and courted the King for a Commission, to build the City of the Lord and of their Fathers Sepulchers, the Church owning that Faith wherein their Fathers Died, who have left there to Posterity the Sepulchers and lasting Monuments of their Fidelity, Zeal and Religious gallantry:
Nehemiah 2. 4, 5. The day has been when the Nobles and Estates of Scotland and our Courtiers, would have suited and courted the King for a Commission, to built the city of the Lord and of their Father's Sepulchers, the Church owning that Faith wherein their Father's Died, who have left there to Posterity the Sepulchers and lasting Monuments of their Fidis, Zeal and Religious gallantry:
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Then Israel and the Lords People in their bounds, in commendation of their Zeal and Diligence sang that song Numb 21. 17, 18. Spring up O well, sing ye unto it:
Then Israel and the lords People in their bounds, in commendation of their Zeal and Diligence sang that song Numb 21. 17, 18. Spring up Oh well, sing you unto it:
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and take away, and strive for Isaac 's wells, to deprive the People of God, moe ways than one, of those occasions of pure and plentiful Ordinances, which they had digged and drunk of:
and take away, and strive for Isaac is wells, to deprive the People of God, more ways than one, of those occasions of pure and plentiful Ordinances, which they had dug and drunk of:
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wiser men than I are much deceaved) that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles, Nehemiah 3. 5. that the put not their necks to the work of their Lord.
Wiser men than I Are much deceived) that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles, Nehemiah 3. 5. that the put not their necks to the work of their Lord.
whose carcasses fall in a Wilderness, into a land flowing with milk and hony, Numb. 14. 31, 32. Mean time, let us be digging in the Wilderness, let us seek occasions for our Souls,
whose carcases fallen in a Wilderness, into a land flowing with milk and honey, Numb. 14. 31, 32. Mean time, let us be digging in the Wilderness, let us seek occasions for our Souls,
Psal, 84. 6. the rain also filleth the Pools, that is, the Lord will now and then be giving his out-wearyed People, some unexpected means of present relief and refreshment, which they must acknowledge and use, till they get better and more lasting occasions.
Psalm, 84. 6. the rain also fills the Pools, that is, the Lord will now and then be giving his outwearyed People, Some unexpected means of present relief and refreshment, which they must acknowledge and use, till they get better and more lasting occasions.
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or accidentally offers for the time, and we must feed upon the little Oyl in the cr•ise and the handful of Meal in the barrel, till there be plenty in the Land.
or accidentally offers for the time, and we must feed upon the little Oil in the cr•ise and the handful of Meal in the barrel, till there be plenty in the Land.
Psal. 84 7. they go from sirength to strength, as our Translation reads it, but the Original hath it, They go from company to company, or, from troop to troop.
Psalm 84 7. they go from sirength to strength, as our translation reads it, but the Original hath it, They go from company to company, or, from troop to troop.
We would so live and so move in the Wilderness, as that we keep always in the presence of God, I mean his propitious comforting presence, whither the presence of God directs us, thither let us go, be it East, West, North,
We would so live and so move in the Wilderness, as that we keep always in the presence of God, I mean his propitious comforting presence, whither the presence of God directs us, thither let us go, be it East, West, North,
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let our desire be only with Jacob. Gen, 28. 20. that God may be with us in the way, and then let him take us through fire, through water, through a Wilderness, or what he will.
let our desire be only with Jacob. Gen, 28. 20. that God may be with us in the Way, and then let him take us through fire, through water, through a Wilderness, or what he will.
so that we may there encamp by the waters, Exod 15. 27. to the Wilderness of Sin, an impleasant and a scant place, where we may be threatned to be even slain with hunger, Exod. 16. 3. we must march with the Cloud.
so that we may there encamp by the waters, Exod 15. 27. to the Wilderness of since, an impleasant and a scant place, where we may be threatened to be even slave with hunger, Exod 16. 3. we must march with the Cloud.
In a word we must so carry our selves in our whole course, as that we may have the Lords presence and propitious countenance whatever we do, wherever we be.
In a word we must so carry our selves in our Whole course, as that we may have the lords presence and propitious countenance whatever we do, wherever we be.
Let men project and pursue for themselves places of pleasure, preferment and profit, (as most shamfully they do) let them carve and cut out Fortunes and Portions for themselves,
Let men project and pursue for themselves places of pleasure, preferment and profit, (as most shamefully they do) let them carve and Cut out Fortune's and Portions for themselves,
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And as it is a hidden place to Worldlings, so it is a hiding place to them, Psal. 31. 20. thou shalt hide them in the secret of thy presence, untill the Lord return to build up Jerusalem, and then he will gather the out-casts of Israel, Psal. 147. 2. for he that scattered Israel will gather him,
And as it is a hidden place to Worldlings, so it is a hiding place to them, Psalm 31. 20. thou shalt hide them in the secret of thy presence, until the Lord return to built up Jerusalem, and then he will gather the outcasts of Israel, Psalm 147. 2. for he that scattered Israel will gather him,
Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, Ier. 31. 0, 11, 12. and foreward to the 15 verse. Take we therefore the conduct of Gods presence in the Wilderness,
Therefore they shall come and sing in the height of Zion, and shall flow together to the Goodness of the Lord, Jeremiah 31. 0, 11, 12. and forward to the 15 verse. Take we Therefore the conduct of God's presence in the Wilderness,
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9. In the Wilderness we would live by faith, and learn to take God for all things, Psal. 84. 4 blessed are they that dwell in thy house, they will be seeing and enjoying many things, that will make them praise thee;
9. In the Wilderness we would live by faith, and Learn to take God for all things, Psalm 84. 4 blessed Are they that dwell in thy house, they will be seeing and enjoying many things, that will make them praise thee;
O for a larger faith to draw at this deep Well! O Noble Well! a Well that in all our journeys will follow us. 1. Cor, 10. 4. we read that the Israelites drank of a spiritual rock that followed them, and that rock was Christ.
O for a larger faith to draw At this deep Well! Oh Noble Well! a Well that in all our journeys will follow us. 1. Cor, 10. 4. we read that the Israelites drank of a spiritual rock that followed them, and that rock was christ.
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This is the only Rehoboth, the well of Room: the Philistines cannot trouble this Well: It is of • higher spring than that enemies can get up to stop it:
This is the only Rehoboth, the well of Room: the philistines cannot trouble this Well: It is of • higher spring than that enemies can get up to stop it:
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many wonder how they live and yet they are both living and Life-like, And for one, I shall say that first and last, once and again, God hath cast my lot more to satisfaction,
many wonder how they live and yet they Are both living and Lifelike, And for one, I shall say that First and last, once and again, God hath cast my lot more to satisfaction,
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but rather a free love and respect to the name of God, (hallowed be that great and precious Name) Rev. 2, 3, give the chief determination in all an upright Mans most serious deliberations;
but rather a free love and respect to the name of God, (hallowed be that great and precious Name) Rev. 2, 3, give the chief determination in all an upright men most serious deliberations;
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nor would he (as he shall not) be reckoned with those men Math. 6. 2. who have their reward; yet my present satisfaction with my condition outvyeth, till it is envyed of, the lot of those who have sought a fortune by moe turnes:
nor would he (as he shall not) be reckoned with those men Math. 6. 2. who have their reward; yet my present satisfaction with my condition outvyeth, till it is envied of, the lot of those who have sought a fortune by more turns:
A vapouring Time-divine who hath changed his gang twice already, and possessed two honest mens Churches, one after another, seeking a fatter Pasture, lately met accidentally with an honest deprived Minister of his old acquaintance,
A vapouring Time-divine who hath changed his gang twice already, and possessed two honest men's Churches, one After Another, seeking a fatter Pasture, lately met accidentally with an honest deprived Minister of his old acquaintance,
I Remember it is said Psal. 112. 10 the wicked shall see it, (that which befalls the righteous to his satisfaction and honour) and be grieved, he shall gnash his teeth and melt away:
I remember it is said Psalm 112. 10 the wicked shall see it, (that which befalls the righteous to his satisfaction and honour) and be grieved, he shall gnash his teeth and melt away:
so in the case of fainting and weariness, which as I shewed in the description, is the last and not the least evil of a Wilderness-condition, we would take him for our strength, Psal. 48. 5 Blessed is the man whose strength is in thee Psal. 73. 26. my flesh and heart faileth:
so in the case of fainting and weariness, which as I showed in the description, is the last and not the least evil of a Wilderness condition, we would take him for our strength, Psalm 48. 5 Blessed is the man whose strength is in thee Psalm 73. 26. my Flesh and heart Faileth:
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Either the length of our affliction hath put us so far out of memory, or the deepth of it hath put us so far out of hope of better dayes, that as if there had never been,
Either the length of our affliction hath put us so Far out of memory, or the depth of it hath put us so Far out of hope of better days, that as if there had never been,
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as if the Lord had said to us, Ier. 29. 5, 6, 7, 10. Build ye houses and dwell in them, &c. For thus saith the Lord, that after seventy years be accomplished in Babylon, will I visit you,
as if the Lord had said to us, Jeremiah 29. 5, 6, 7, 10. Built you houses and dwell in them, etc. For thus Says the Lord, that After seventy Years be accomplished in Babylon, will I visit you,
And indeed considering Daniel 9. 13. All this evil is come upon us, yet made we not our Prayer before the Lora our God, &c. I observe, that Security and a slack disposition is the attendent,
And indeed considering daniel 9. 13. All this evil is come upon us, yet made we not our Prayer before the Lora our God, etc. I observe, that Security and a slack disposition is the attendent,
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And thus with patience I have got through the Wilderness, and considered the intimation of the Churches condition, which is the second thing in the words of the Verse. In conclusion, be it minded only, that all that hath been said to this point, doth alike concern the Church in general and Saints in particular:
And thus with patience I have god through the Wilderness, and considered the intimation of the Churches condition, which is the second thing in the words of the Verse. In conclusion, be it minded only, that all that hath been said to this point, does alike concern the Church in general and Saints in particular:
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THe third thing in the words is, The Lords Design, I will allure her. Hence the Doctrine is, That the Lords great Design in the vicissitudes of all Dispensations to his People, is to gain them to himself;
THe third thing in the words is, The lords Design, I will allure her. Hence the Doctrine is, That the lords great Design in the vicissitudes of all Dispensations to his People, is to gain them to himself;
that he may have more of their Kindness and Service. The point is confirmed; 1. From the account Scripture gives of Gods various Dispensations to his People:
that he may have more of their Kindness and Service. The point is confirmed; 1. From the account Scripture gives of God's various Dispensations to his People:
he both afflicts her and comforts her, and all that he may have her heart. 2, From the first and greatest Command in the Law of God, which is, That we love him with all our Heart, &c. As the Law is understood to be the mind of the King;
he both afflicts her and comforts her, and all that he may have her heart. 2, From the First and greatest Command in the Law of God, which is, That we love him with all our Heart, etc. As the Law is understood to be the mind of the King;
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and to resent every repulse and refusal, not simply as a displeasure, but really as a wrong, in defrauding him of what is his own, by a just Title of many respects, antecedent to our voluntary consent. 2. The Lords design is so manifest in his kind way with his People, that as it cannot be hidden,
and to resent every repulse and refusal, not simply as a displeasure, but really as a wrong, in defrauding him of what is his own, by a just Title of many respects, antecedent to our voluntary consent. 2. The lords Design is so manifest in his kind Way with his People, that as it cannot be hidden,
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either in Policy to further them, and thereby to know how the person intertains such Reports, that accordingly they may behave themselves in their intended Address;
either in Policy to further them, and thereby to know how the person entertains such Reports, that accordingly they may behave themselves in their intended Address;
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So the Lord causes the Report go loud of his blessed purpose, that it may be seen he is both serious in the matter and glorious of it, to have sinners love him.
So the Lord Causes the Report go loud of his blessed purpose, that it may be seen he is both serious in the matter and glorious of it, to have Sinners love him.
According to this division, for explication of this Blessed Design of the Lords alluring his People, I shall first touch upon some of the chief Motives that are fitted to this purpose, (for to reach them all I presume not) 2 dly, I shall treat of the inward Power of Grace, that makes these Motives effectual upon the Soul. And 3dly, shall conclude the point with Use.
According to this division, for explication of this Blessed Design of the lords alluring his People, I shall First touch upon Some of the chief Motives that Are fitted to this purpose, (for to reach them all I presume not) 2 dly, I shall Treat of the inward Power of Grace, that makes these Motives effectual upon the Soul. And 3dly, shall conclude the point with Use.
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and upon the imployment of Eleazer Abrahams servant Gen. 24 to seek a Wife to my Masters Son, I am concerned as a Friend of the Bridgroome to express my self in the proper termes of such a Subject:
and upon the employment of Eleazar Abrahams servant Gen. 24 to seek a Wife to my Masters Son, I am concerned as a Friend of the Bridgroome to express my self in the proper terms of such a Subject:
and if you speak of a Spirit, a great Spirit, Isat. 11. 2. 3. the spirit of the Lord resteth upon him, the spirit of wisdom and understanding, the spirit of Counsel and might, the spirit of knowledge and of the fear of the Lord,
and if you speak of a Spirit, a great Spirit, Isat. 11. 2. 3. the Spirit of the Lord rests upon him, the Spirit of Wisdom and understanding, the Spirit of Counsel and might, the Spirit of knowledge and of the Fear of the Lord,
and there is no lack to those that have him, and they have him that love him. 6. For his Use and Vertue, he is all, and in all, and in him we are compleat: 7. For his Necessity, he is the person that cannot be wanted, by any that would be happy:
and there is no lack to those that have him, and they have him that love him. 6. For his Use and Virtue, he is all, and in all, and in him we Are complete: 7. For his Necessity, he is the person that cannot be wanted, by any that would be happy:
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And if any think they may do as well elswhere, let them answer the question John 6. 68. Lord to whom shall we go? thou hast the words of eternal Life.
And if any think they may do as well elsewhere, let them answer the question John 6. 68. Lord to whom shall we go? thou hast the words of Eternal Life.
but the Countrey plainly calls a Cheat. Hence the way of Fishing which catcheth by the Ear, applauded of the greatest Wits, approven and much practised by Lovers, the most ingenious because the most serious Anglers, who busk their hooks with words,
but the Country plainly calls a Cheat. Hence the Way of Fishing which Catches by the Ear, applauded of the greatest Wits, approven and much practised by Lovers, the most ingenious Because the most serious Anglers, who busk their hooks with words,
and albeit Solomon both a Wise Man and a great Preacher and Spokes-man hath said Proverb. 17. 28. even a fool when he holdeth his peace is counted wise;
and albeit Solomon both a Wise Man and a great Preacher and Spokesman hath said Proverb. 17. 28. even a fool when he holds his peace is counted wise;
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But the truth is, multum ille assecutus est qui bene didicit loqut, bene qui tacere non minus assecutus est, he hath attained much who hath learned to speak well:
But the truth is, multum Isle assecutus est qui bene Didicat loqut, bene qui tacere non minus assecutus est, he hath attained much who hath learned to speak well:
how specially excellent are the words of the Lord to the purpose of Soulconverting and heart-alluring? Zach. 1. 13. They are good words and comfortable words, Jer. 15. 16. Thy words were found and I did eat them,
how specially excellent Are the words of the Lord to the purpose of Soulconverting and heart-alluring? Zach 1. 13. They Are good words and comfortable words, Jer. 15. 16. Thy words were found and I did eat them,
sweeter also than Honey and the Honey comb, Psal. 19. 10. Psal. 119. 72, 103. verses. If nature could propine the World with Golden Apples as a present of her first Fruits, sure those would ravish the Hearts of the greatest Potentates,
Sweeten also than Honey and the Honey comb, Psalm 19. 10. Psalm 119. 72, 103. Verses. If nature could propine the World with Golden Apples as a present of her First Fruits, sure those would ravish the Hearts of the greatest Potentates,
and would raise Wars among Princes for the possession and keeping of the Tree that bare those, they would be NONLATINALPHABET Apples of Strife, properly and indeed:
and would raise Wars among Princes for the possession and keeping of the Tree that bore those, they would be Apples of Strife, properly and indeed:
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And the Words of God, which are the Flower and first Fruits of all fit Words, are Apples of Gold in Pictures of Silver, Prov. 25, 11. They Nourish Solidly, Comfort Cordially, and Inrich Mightily.
And the Words of God, which Are the Flower and First Fruits of all fit Words, Are Apples of Gold in Pictures of Silver, Curae 25, 11. They Nourish Solidly, Comfort Cordially, and Enrich Mightily.
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How charming the Lords Words are, we have famous instances in the Gospel, that with his Words he catched those, that were sent and intended to catch and entrap him:
How charming the lords Words Are, we have famous instances in the Gospel, that with his Words he catched those, that were sent and intended to catch and entrap him:
yea, and if he take not the nearest way over the mountains of Bether, he may come too late, to lay his hands upon the eyes of his distressed Beloved, Psal. 28. 1. If thou be silent to me (sayes David) I shall be like them that go down into the ••t:
yea, and if he take not the nearest Way over the Mountains of Behter, he may come too late, to lay his hands upon the eyes of his distressed beloved, Psalm 28. 1. If thou be silent to me (Says David) I shall be like them that go down into the ••t:
And in our Text, the Wilderness is the alluring place to this ungracious froward Church. The fourth chief Motive wherewith the Lord allures his People, is, his Gifts.
And in our Text, the Wilderness is the alluring place to this ungracious froward Church. The fourth chief Motive wherewith the Lord allures his People, is, his Gifts.
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Solomon sayes, A mans gift make room for him, and whithersoever it turneth it self, it is so prosperous, that Every one is a Friend to him that giveth Gifts, Prov. 18, 15. and 19. 6. But let us consider Gods Gifts:
Solomon Says, A men gift make room for him, and whithersoever it turns it self, it is so prosperous, that Every one is a Friend to him that gives Gifts, Curae 18, 15. and 19. 6. But let us Consider God's Gifts:
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I confess, That sore evil unde• the Sun. Eccles. 5. 13. may be seen in all other Gifts as well as Riches, That they are often keepea for the 〈 … 〉 hereof to their hurt.
I confess, That soar evil unde• the Sun. Eccles. 5. 13. may be seen in all other Gifts as well as Riches, That they Are often keepea for the 〈 … 〉 hereof to their hurt.
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But God never gave men that Gift, (they have it of the Evil One) by abuse to turn good Gifts into evil for themselves. 3. His Gifts are Rich and rare Gifts, Grace and Glory, and every good thing: yea himself:
But God never gave men that Gift, (they have it of the Evil One) by abuse to turn good Gifts into evil for themselves. 3. His Gifts Are Rich and rare Gifts, Grace and Glory, and every good thing: yea himself:
yea our Selves and our Souls He gives Life and Breath, Act. 17. 25. •er. 38. 16 He gave us this Soul. 4. His Gifts are large Gifts, Act. 17. 25. He gives all things, and 1 Cor, 47. What hast thou that thou didst not receive? And here I observe, what a great advantage in his alluring us the Lord hath of us all by his Gifts.
yea our Selves and our Souls He gives Life and Breath, Act. 17. 25. •er. 38. 16 He gave us this Soul. 4. His Gifts Are large Gifts, Act. 17. 25. He gives all things, and 1 Cor, 47. What hast thou that thou didst not receive? And Here I observe, what a great advantage in his alluring us the Lord hath of us all by his Gifts.
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if there be any Gallantry, here is the opportunity to shew themselves men. 5. His Gifts are frequently renewed or rather continually heaped Gifts, He loadeth u• daily with his 〈 ◊ 〉:
if there be any Gallantry, Here is the opportunity to show themselves men. 5. His Gifts Are frequently renewed or rather continually heaped Gifts, He loadeth u• daily with his 〈 ◊ 〉:
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With much earnestness he invites them, with much respect he intreats them, calling them by all their best names, in discretion fitting their Titles to his design.
With much earnestness he invites them, with much respect he intreats them, calling them by all their best names, in discretion fitting their Titles to his Design.
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In much condescendence and tenderness he complyes with them, and applyes himself to them, and all this he doth so equally, constantly and faithfully, that they must say,
In much condescendence and tenderness he complies with them, and Applies himself to them, and all this he does so equally, constantly and faithfully, that they must say,
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•f I had insisted upon particulars in this, and the Motives already mentioned, where had my rest been? But of Gods Carriage and Way with his People this is the sum, that it is not the manner of Men.
•f I had insisted upon particulars in this, and the Motives already mentioned, where had my rest been? But of God's Carriage and Way with his People this is the sum, that it is not the manner of Men.
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And I think the Lords ravishing conversation with his People, would easily pass into Admiration with him, who professed ( ••ov. 30 19) that he could not know matters much more easie.
And I think the lords ravishing Conversation with his People, would Easily pass into Admiration with him, who professed (••ov. 30 19) that he could not know matters much more easy.
O that the secular Courtier might, after many changes o• shapes and fashions at last be turned into a seraphick lover! And that the ingine and wit which is thrown (where it evanishes) into the Air of vanity, were employed to court the Uncreated Beauty of that ever blooming flower of Eternity.
O that the secular Courtier might, After many changes o• shapes and fashions At last be turned into a seraphic lover! And that the engine and wit which is thrown (where it evanishes) into the Air of vanity, were employed to court the Uncreated Beauty of that ever blooming flower of Eternity.
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The Sixth chief Motive wherewith the Lord allures his People, is, the Example of others, who have led them the way in loving, choosing and commending him. Example is an alluring thing:
The Sixth chief Motive wherewith the Lord allures his People, is, the Exampl of Others, who have led them the Way in loving, choosing and commending him. Exampl is an alluring thing:
nor, quid fieri debet, what ought to be done, Many follow the broad way that leadeth to destruction, while but few do find the narrow that leadeth to Life, Many choose rather to go to Hell in company,
nor, quid fieri debet, what ought to be done, Many follow the broad Way that leads to destruction, while but few do find the narrow that leads to Life, Many choose rather to go to Hell in company,
as she had followed others, Cant. ch 5, and 6. Whither i• thy beloved gone, O thou fairest among Women, ••hither is thy beloved turned aside? that we may seek him with thee:
as she had followed Others, Cant changed 5, and 6. Whither i• thy Beloved gone, Oh thou Fairest among Women, ••hither is thy Beloved turned aside? that we may seek him with thee:
Many who might be exemplary in Piety, who might go before others, •s the hee-goats before the flock, Jer. 50. 8. O that God would perform more in our days, that which he hath promised of old. Zach. 8. 21. the inhabitants of one City shall go to another, saying, let •s go speedily to pray before the Lord,
Many who might be exemplary in Piety, who might go before Others, •s the he-goats before the flock, Jer. 50. 8. O that God would perform more in our days, that which he hath promised of old. Zach 8. 21. the inhabitants of one city shall go to Another, saying, let •s go speedily to pray before the Lord,
Mean time, let us follow the Examples we have, and that the Example of those who have chosen and owned the Lord and his way, may be the more alluring to us.
Mean time, let us follow the Examples we have, and that the Exampl of those who have chosen and owned the Lord and his Way, may be the more alluring to us.
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and if they say there are few Godly men Wise, I can say to them, there are as few Wise men Gody and chosen to obtain mercy. 1 Cor. 1, 26. not many wise men after the flesh are called and chosen.
and if they say there Are few Godly men Wise, I can say to them, there Are as few Wise men Godly and chosen to obtain mercy. 1 Cor. 1, 26. not many wise men After the Flesh Are called and chosen.
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But truely, till the Cabi••• Councils of secular heads, and the Conclaves of the Clergy find me amongst them all, four men whom they will undertake to match for wisdom with Moses, Joseph, Solomon, and Daniel, I cannot but think, that Godliness doth as well become a Wise Man,
But truly, till the Cabi••• Councils of secular Heads, and the Conclaves of the Clergy find me among them all, four men whom they will undertake to match for Wisdom with Moses, Joseph, Solomon, and daniel, I cannot but think, that Godliness does as well become a Wise Man,
withal consider, that Godliness and Wisdome are one in Scripture. 3. All of them were Righteous and truely Holy Men, strange it is that so many should choose to be wicked,
withal Consider, that Godliness and Wisdom Are one in Scripture. 3. All of them were Righteous and truly Holy Men, strange it is that so many should choose to be wicked,
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whilst none can en•ure t• seem or to be called such, and who but the worst man takes it worst to be told of his faults? And as strange it is, that every one should choose to seem and to be called Righteous and Good,
while none can en•ure t• seem or to be called such, and who but the worst man Takes it worst to be told of his Faults? And as strange it is, that every one should choose to seem and to be called Righteous and Good,
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and to be called by its name, as it is their reproach to have or hold the forme of Godliness, whilst they deny the power thereof? 4 They were Impartial and Uninteressed men, that (except upon Heaven) could not with the least colour be suspect of any designe in their doings:
and to be called by its name, as it is their reproach to have or hold the Form of Godliness, while they deny the power thereof? 4 They were Impartial and Uninterested men, that (except upon Heaven) could not with the least colour be suspect of any Design in their doings:
yea did they not renounce and go cross to all Worldly interests of nature, Education, Credit, Profit, Pleasure and the like? 5. They were Resolute and Constant in what they did.
yea did they not renounce and go cross to all Worldly interests of nature, Education, Credit, Profit, Pleasure and the like? 5. They were Resolute and Constant in what they did.
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as is said of the Patriarchs. Heb. 11. 15. that if they had been mindful of that Countrey, from whence they came out, they might have •ad opportunity to have returned,
as is said of the Patriarchs. Hebrew 11. 15. that if they had been mindful of that Country, from whence they Come out, they might have •ad opportunity to have returned,
but if they, whose example commend, and whose Practise gladly I would perswade, did with Constancy and Confidence, without Relenting go thorow and pass the difficulties of the flatterings and Frownings, the Fears and Hopes, the Threats and Intreaties of a present World, may I not conclude, that Godliness is that which is not to be Repented of?
but if they, whose Exampl commend, and whose practice gladly I would persuade, did with Constancy and Confidence, without Relenting go thorough and pass the difficulties of the flatterings and Frownings, the Fears and Hope's, the Treats and Entreaties of a present World, may I not conclude, that Godliness is that which is not to be Repented of?
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It now follows to treat of the inward power of Grace, which maketh these external motives, effectual upon the Soul. If any should attempt by ••rce to storme the Soul of man;
It now follows to Treat of the inward power of Grace, which makes these external motives, effectual upon the Soul. If any should attempt by ••rce to storm the Soul of man;
it is so sure to be ••zed to the ground, and brought utterly down •• nothing before it yeeld (for voluntas non potest cog• ▪ the will, which is the Fort Royal of the Soul cannot be forced) that the Assailant may resolve to loss it,
it is so sure to be ••zed to the ground, and brought utterly down •• nothing before it yield (for Voluntas non potest cog• ▪ the will, which is the Fort Royal of the Soul cannot be forced) that the Assailant may resolve to loss it,
and when ever he comes •pon such a design, he coms rideing in King So••mons Chariot, the midst whereof is paved with love, •• the daughters of Ierusalem Cant. 3. 9. 10. and after the Kings Chariot, follows a large train, the Chariots of Aminadab, waiting to convoy and bring •p, his willing people, Cant. 6. 12. and if once the ••ul is got up into the Chariot, the King bids drive, the 13 verse, return, return O Shulamite, return, •urn;
and when ever he comes •pon such a Design, he coms riding in King So••mons Chariot, the midst whereof is paved with love, •• the daughters of Ierusalem Cant 3. 9. 10. and After the Kings Chariot, follows a large train, the Chariots of Aminadab, waiting to convoy and bring •p, his willing people, Cant 6. 12. and if once the ••ul is god up into the Chariot, the King bids drive, the 13 verse, return, return Oh Shulamite, return, •urn;
•ow the Chariots of Aminadab, the Chariots of the •ords willing People, run upon these four wheels. • plain termes, the inward power of Grace, where•• the Lord allures sinners,
•ow the Chariots of Aminadab, the Chariots of the •ords willing People, run upon these four wheels. • plain terms, the inward power of Grace, where•• the Lord allures Sinners,
and gains them to himself, consisteth and is carryed on of these Four. •1. A sound and clear Information of the understanding, and Illumination of the mind:
and gains them to himself, Consisteth and is carried on of these Four. •1. A found and clear Information of the understanding, and Illumination of the mind:
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as it is ••ten in the Prophets, and they shall be all taught of God. John 6. 45. out of Isai. 54, 13. with Ier. 24. 7. and I will give them an heart to know me.
as it is ••ten in the prophets, and they shall be all taught of God. John 6. 45. out of Isaiah 54, 13. with Jeremiah 24. 7. and I will give them an heart to know me.
If a man by nature and study were never so judicious and learned, yet ere he b• converted and effectually allured, to ingage throughly in Covenant with God, he hath need to be taught of God, that the eyes of his understanding being opened, he may know that which passes knowledge;
If a man by nature and study were never so judicious and learned, yet ere he b• converted and effectually allured, to engage thoroughly in Covenant with God, he hath need to be taught of God, that the eyes of his understanding being opened, he may know that which passes knowledge;
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So that whatever differences there be betwixt Saving and Common knowledge, there is certainly a difference even in regard of the intensive degree 〈 ◊ 〉 clearness:
So that whatever differences there be betwixt Saving and Common knowledge, there is Certainly a difference even in regard of the intensive degree 〈 ◊ 〉 clearness:
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or if it be not so, let any man tell 〈 ◊ 〉 what such expressions mean, 2 Cor. 4. 6, that God who commandeth the light to shine out of darkness, hat• shined in our hearts, to give the light of the Glory of God in the face of Jesus Christ:
or if it be not so, let any man tell 〈 ◊ 〉 what such expressions mean, 2 Cor. 4. 6, that God who commands the Light to shine out of darkness, hat• shined in our hearts, to give the Light of the Glory of God in the face of jesus christ:
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2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power:
2. The inward power of Grace Consisteth in a powerful inflection and Bowing of the Will. Psalm 110. 3. thy People shall be willing in the day of thy power:
the Lord findeth sinners Unwilling, he worketh on them not willing and he makes them Willing. The Will (as I said before) is the strongest hold of the Soul,
the Lord finds Sinners Unwilling, he works on them not willing and he makes them Willing. The Will (as I said before) is the Strongest hold of the Soul,
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and confusion, like that of the City of Ephesus Act. 19. 32. (a most lively Representation of a Soul in Perturbation) wherein some cryed one thing, some another,
and confusion, like that of the city of Ephesus Act. 19. 32. (a most lively Representation of a Soul in Perturbation) wherein Some cried one thing, Some Another,
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All this while the Will is at ready to protest for the Lord, as the superstitious Ephesians were for their Diana. And when in a disorder, all plead liberty, I consent unto the Law (says the will) Rom, 7. 16 and 25 with the mind I serve the Law of God.
All this while the Will is At ready to protest for the Lord, as the superstitious Ephesians were for their Diana. And when in a disorder, all plead liberty, I consent unto the Law (Says the will) Rom, 7. 16 and 25 with the mind I serve the Law of God.
and with all thy Soul. The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys, and Psal. 141. 4. incline not mine heart to any evil thing. The Affections are ticklish things:
and with all thy Soul. The Psalmist Prays Psalm 119. 36. incline mine heart unto thy testimonies, and Psalm 141. 4. incline not mine heart to any evil thing. The Affections Are ticklish things:
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By much working and subduing, with frequent turnings, they become as ductile and formable as the potters clay, whereof he makes a vessel as it pleases him.
By much working and subduing, with frequent turnings, they become as ductile and formable as the potters clay, whereof he makes a vessel as it Pleases him.
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And they are courted by so many Lovers, that it is much if they turn not common strumpets, to the dishonour and grief of this concerned chaste Suter, Who is broken with such whorish Hearts, Ezek. 6. 9. Again, they are like an Instrument with many Strings, they make sweet Melody in Gods Service,
And they Are courted by so many Lovers, that it is much if they turn not Common strumpets, to the dishonour and grief of this concerned chaste Suitor, Who is broken with such whorish Hearts, Ezekiel 6. 9. Again, they Are like an Instrument with many Strings, they make sweet Melody in God's Service,
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4. The inward power of Grace making outward Motives effectual, consists in a Cheerful, Ready Motion of the Locomotives, and an actual up-stiring of all that is in a man, by an Act Elicitive of the Imperated Acts of the Understanding, Will, and Affections: So the Schools express it:
4. The inward power of Grace making outward Motives effectual, consists in a Cheerful, Ready Motion of the Locomotives, and an actual up-stiring of all that is in a man, by an Act Elicitive of the Imperated Acts of the Understanding, Will, and Affections: So the Schools express it:
as well as in the rest, this, to do, may make much adoe, and cause even an Apostolick Spirit have a hard pull of Duty, Rom. 7. 18. To will is present with me,
as well as in the rest, this, to do, may make much ado, and cause even an Apostolic Spirit have a hard pull of Duty, Rom. 7. 18. To will is present with me,
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And by this their defectiveness and short coming in the point of doing, the best of Saints may be convinced, that of themselves, they fall as far short in the other points;
And by this their defectiveness and short coming in the point of doing, the best of Saints may be convinced, that of themselves, they fallen as Far short in the other points;
If we know not the way of a man with a maid, Prov. 30. 19. how short may we well be judged to have come in our Accounts of the Lords method of courting and making Love to the Souls of his People;
If we know not the Way of a man with a maid, Curae 30. 19. how short may we well be judged to have come in our Accounts of the lords method of courting and making Love to the Souls of his People;
even the very deep things of God, 1 Cor. 2. 10. The Use of this point I dispatch in these few words of Instruction. 1. We are taught from this, that sinners naturally are very untoward and untractable, to that which is good:
even the very deep things of God, 1 Cor. 2. 10. The Use of this point I dispatch in these few words of Instruction. 1. We Are taught from this, that Sinners naturally Are very untoward and untractable, to that which is good:
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2 Cor. 12. 16. The Apostle, who was as a deceaver and yet true, being crafty, caught the Corinthians with guile. It is indeed a pia fraus a Godly beguile, to beguile a Soul to Heaven and to God.
2 Cor. 12. 16. The Apostle, who was as a deceaver and yet true, being crafty, caught the Corinthians with guile. It is indeed a pia fraus a Godly beguile, to beguile a Soul to Heaven and to God.
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as to be able (a Divine blessing concurring) to allure the wildest and most froward Soul. A Minister would be a Seraphick lover, one of the order of Peter: Peter, lovest thou me? Lord thou knowest all things, thou knowest that I love thee.
as to be able (a Divine blessing concurring) to allure the Wildest and most froward Soul. A Minister would be a Seraphic lover, one of the order of Peter: Peter, Lovest thou me? Lord thou Knowest all things, thou Knowest that I love thee.
they lisp like the men of Ephraim, for Shibboleth, they say Sibboleth; give them but to read that short text 2 Cor. 12. 14. they read it, I seek not you, but yours; and if they read right, I seek not Yours but You, they are the greatest of lyars.
they lisp like the men of Ephraim, for Shibboleth, they say Sibboleth; give them but to read that short text 2 Cor. 12. 14. they read it, I seek not you, but yours; and if they read right, I seek not Yours but You, they Are the greatest of liars.
it hath that in it which may abundantly endear it to any free Soul. Some who could stand before an armed enemy, have fallen before a naked beauty, Let Sampson and David be witnesses in the case:
it hath that in it which may abundantly endear it to any free Soul. some who could stand before an armed enemy, have fallen before a naked beauty, Let Sampson and David be Witnesses in the case:
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sawest thou ever the beauty of the Lord? for how great is his Beauty? and how great is his Goodness? sawest thou ever the beauty of Holiness? a beauty as rare as Rich, a singular beauty!
Sawest thou ever the beauty of the Lord? for how great is his Beauty? and how great is his goodness? Sawest thou ever the beauty of Holiness? a beauty as rare as Rich, a singular beauty!
an unbeautiful Husband may have a beautiful Wife, whose beauty cannot make him comly: none truely love and espouse Religion but it makes them comly with its beauty.
an unbeautiful Husband may have a beautiful Wife, whose beauty cannot make him comely: none truly love and espouse Religion but it makes them comely with its beauty.
O how would such a beauty be courted in the World? hast thou not the pourtrait of this beauty in thine heart, the Chamber of her that conceaved thee? I should hold my self everlastingly obliged to him that would give me a well done coppy:
O how would such a beauty be courted in the World? hast thou not the portrait of this beauty in thine heart, the Chamber of her that conceived thee? I should hold my self everlastingly obliged to him that would give me a well done copy:
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and to Religion and Godliness, thou art my Mother and my Sister, The Piety of my vanity, might excuse the vanity of my Piety, to boast of my Relation to that lovly Family, that brings forth all beauties.
and to Religion and Godliness, thou art my Mother and my Sister, The Piety of my vanity, might excuse the vanity of my Piety, to boast of my Relation to that lovly Family, that brings forth all beauty's.
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I have seen the Heathen Venus their Godess of love and beauty, painted with a flaming heart in her hand, (a pretty embleme of that Scripture Hos. 4. 11. Whoredome taketh a way the heart) beauty maketh daily triumphs with mens hearts,
I have seen the Heathen Venus their Goddess of love and beauty, painted with a flaming heart in her hand, (a pretty emblem of that Scripture Hos. 4. 11. Whoredom Takes a Way the heart) beauty makes daily Triumphos with men's hearts,
for amongst the many (as there are many) singularities of seminine victories, these are not the least, that Men conquer none but enemies, Women none but friends.
for among the many (as there Are many) singularities of seminine victories, these Are not the least, that Men conquer none but enemies, Women none but Friends.
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How transporting must true Godliness be in the Abstract? and is not the profection of Piety, the perfection of beauty? since in the concrete and in its imperfection it is so ravishing Cant. 49. the Church with one of her eyes ravishes Christs heart, a cheek-view, a glance and half a look of a Saint is very alluring.
How transporting must true Godliness be in the Abstract? and is not the profection of Piety, the perfection of beauty? since in the concrete and in its imperfection it is so ravishing Cant 49. the Church with one of her eyes ravishes Christ heart, a cheek-view, a glance and half a look of a Saint is very alluring.
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the Saints beauty overcoms him that overcame the World, it captivateth him that led captivity captive, it triumpheth over him who triumphed over Principalities and Powers, it conquers him who conquered death:
the Saints beauty overcomes him that overcame the World, it captivateth him that led captivity captive, it Triumpheth over him who triumphed over Principalities and Powers, it conquers him who conquered death:
I love thee, and will give my self for thee: O love strong as Death! O death-conquering Christ! O Christconquering Love! O Love-conquering Beauty of Holiness!
I love thee, and will give my self for thee: Oh love strong as Death! O death-conquering christ! O Christconquering Love! O Love-conquering Beauty of Holiness!
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But what is thy Petition, O Queen? and it shall be granted thee? what is thy request and it shall be performed? If I have found favour in thy sight, O friend, and if I please thee,
But what is thy Petition, Oh Queen? and it shall be granted thee? what is thy request and it shall be performed? If I have found favour in thy sighed, Oh friend, and if I please thee,
For wickedness proceedeth from the wicked (as saith the Proverb of the Antients, 1 Sam. 24. 13.) But if I were to speak to ungodly Sinners (O Lord open my closed Lips,
For wickedness Proceedeth from the wicked (as Says the Proverb of the Ancients, 1 Sam. 24. 13.) But if I were to speak to ungodly Sinners (Oh Lord open my closed Lips,
and therefore, beside all the alluring Motives to Godliness, mentioned in the Explication, I add these things to be considered, wherein she excelleth all her Companions, her Rivals,
and Therefore, beside all the alluring Motives to Godliness, mentioned in the Explication, I add these things to be considered, wherein she excels all her Sodales, her Rivals,
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even that which God hath laid up for those that love him, Angustus est animus, quem terrena delectant, They are not ill to please, who can be put off with things Wordly.
even that which God hath laid up for those that love him, Augustus est animus, Whom Terrena delectant, They Are not ill to please, who can be put off with things Wordly.
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A mean subjects Rent cannot bear the Charges of a Crown, nor can all the imaginable affluence of Worldly sensual Pleasures, (the delights of the Sons of Men) fill up the Accounts of a mans Happiness.
A mean subject's Rend cannot bear the Charges of a Crown, nor can all the imaginable affluence of Worldly sensual Pleasures, (the delights of the Sons of Men) fill up the Accounts of a men Happiness.
Are not all things worldly, under an Antient Curse for mans sake? And shall that which is cursed, make us Blessed? The Wisdom of Solomon (and who shall come after the King?) hath tryed the Experiment of all things Sublunary, that they are but vexation of Spirit, and a very Vanity:
are not all things worldly, under an Ancient Curse for men sake? And shall that which is cursed, make us Blessed? The Wisdom of Solomon (and who shall come After the King?) hath tried the Experiment of all things Sublunary, that they Are but vexation of Spirit, and a very Vanity:
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And will a man fill his Belly with the East-wind? The most refined Spirits and artificial Extracts of natures fullness, hath no more fitness and congruity to satisfy a Soul,
And will a man fill his Belly with the East wind? The most refined Spirits and artificial Extracts of nature's fullness, hath no more fitness and congruity to satisfy a Soul,
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God and the Light of his countenance, Christ and his Merits, the Holy Ghost with his Comforts and Graces, the Justification of Faith, the Peace of God, the Joy of the Holy Ghost, the hope of Glory, are things of great Beauty, to please our Souls withall.
God and the Light of his countenance, christ and his Merits, the Holy Ghost with his Comforts and Graces, the Justification of Faith, the Peace of God, the Joy of the Holy Ghost, the hope of Glory, Are things of great Beauty, to please our Souls withal.
3. The Consolations, Joyes, Pleasures, and Delights of Godliness are the choicest of any: For however (as the Proverb is) a small thing will make fool fain,
3. The Consolations, Joys, Pleasures, and Delights of Godliness Are the Choicest of any: For however (as the Proverb is) a small thing will make fool fain,
Yet the Delights of a Wise-man, are such as are the things he delighteth in, Ps. 4. 7. Thou (thorough the light of by countenance) hast put gladness in my Heart, more ••an in the time,
Yet the Delights of a Wiseman, Are such as Are the things he delights in, Ps. 4. 7. Thou (through the Light of by countenance) hast put gladness in my Heart, more ••an in the time,
But ••tum est in organo: And no doubt if men found that delight in Holiness, which they do in wickedness, we should quickly have the World a Pro•lyte to Godliness.
But ••tum est in Organ: And no doubt if men found that delight in Holiness, which they do in wickedness, we should quickly have the World a Pro•lyte to Godliness.
•r Delight and Pleasure is the very flower and •ossome of Happiness, the accomplishment and •st act of Blessedness, differing from Vertue and Godliness,
•r Delight and Pleasure is the very flower and •ossome of Happiness, the accomplishment and •st act of Blessedness, differing from Virtue and Godliness,
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as the Flourish from the Tree, the Rose ••m the Bush. The Scripture placeth the Saints •lessedness, both in the Estate of Grace and Glory, Pleasure and Delight.
as the Flourish from the Tree, the Rose ••m the Bush. The Scripture places the Saints •lessedness, both in the Estate of Grace and Glory, Pleasure and Delight.
That Delight is a mans •lessedness in the state of Grace, see the Command, Psal. 37. 4. the Promise Isai. 64 5. the ••ints professed practice, of whom Christ is the chief,
That Delight is a men •lessedness in the state of Grace, see the Command, Psalm 37. 4. the Promise Isaiah 64 5. the ••ints professed practice, of whom christ is the chief,
and chiefly meant, Psal. 40. 8. The Motive given by the Spirit of God, Prov. 3. 17. And that Delight hath the same place in Glory (if any that have heard of such a thing as Heaven, did ever once doubt of it) it is more than clear from, Psal. 16. 11, Revel. 21. 4. with many the like places.
and chiefly meant, Psalm 40. 8. The Motive given by the Spirit of God, Curae 3. 17. And that Delight hath the same place in Glory (if any that have herd of such a thing as Heaven, did ever once doubt of it) it is more than clear from, Psalm 16. 11, Revel. 21. 4. with many the like places.
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For Imperious custom, (even like Diotrephes, who in all things loveth the preheminency) hath usurped sofar upon the World, that she prevaileth equally in mens Words and practices, calling things as she lists.
For Imperious custom, (even like Diotrephes, who in all things loves the Preeminence) hath usurped sofar upon the World, that she prevails equally in men's Words and practices, calling things as she lists.
The cutting off of a Member deserves not the name of a Cure, but is the Uncomfortable result of the desperate wits of Extremity and Necessity, in a deplorable Case;
The cutting off of a Member deserves not the name of a Cure, but is the Uncomfortable result of the desperate wits of Extremity and Necessity, in a deplorable Case;
The Stoical Apathetick method (if the Stoick be not as much wronged as the Epicurean) is but a pitiful cutting, at best a curb, no wayes a Cure of a corrupt World.
The Stoical Apathetick method (if the Stoic be not as much wronged as the Epicurean) is but a pitiful cutting, At best a curb, no ways a Cure of a corrupt World.
1. For their nature, they are unspeakable and full of Glory, 1 Pet. 1. 8. the Word is significant in its own Language NONLATINALPHABET, a glorifyed •oy; a very Heaven upon Earth:
1. For their nature, they Are unspeakable and full of Glory, 1 Pet. 1. 8. the Word is significant in its own Language, a glorified •oy; a very Heaven upon Earth:
and say, Come up hither, that he should not dare to enter: The Beauty and Light of that Glory, so contrary to Darkness, would dazle and confound, and utterly undoe him.
and say, Come up hither, that he should not Dare to enter: The Beauty and Light of that Glory, so contrary to Darkness, would dazzle and confound, and utterly undo him.
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And who among Hypocrites or Prophane Livers shall dwell with devouring Fire? Who amongst them shall dwell with everlasting burnings? Isa. 33 14. In a word, men must either say that it is a great Unhappiness to be in Heaven,
And who among Hypocrites or Profane Livers shall dwell with devouring Fire? Who among them shall dwell with everlasting burnings? Isaiah 33 14. In a word, men must either say that it is a great Unhappiness to be in Heaven,
And O! how pure? how wholsome? how pleasant must they be? The pleasures which God gives his People, have himself for their spring, and life for their vertue.
And OH! how pure? how wholesome? how pleasant must they be? The pleasures which God gives his People, have himself for their spring, and life for their virtue.
as the delights of Hypocrites, Worldlings and prophane persons are but the dreggs; so they are but the scruse and pairings of pleasures: their pleasures are but Skin-deep:
as the delights of Hypocrites, Worldlings and profane Persons Are but the dregs; so they Are but the scruse and pairings of pleasures: their pleasures Are but Skin-deep:
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yea and the memory of their former delights, is to their present sorrows, as he that singeth songs to a heavy heart, and their song is, miserum est fuisse saelicem: It is the greatest misery to have once been happy.
yea and the memory of their former delights, is to their present sorrows, as he that sings songs to a heavy heart, and their song is, miserum est Fuisse saelicem: It is the greatest misery to have once been happy.
And for their Chastity, they are like the pleasures that a man hath in the company of his lawful Wife. Prov. 5. 19 Let her breasts satisfy thee at all times,
And for their Chastity, they Are like the pleasures that a man hath in the company of his lawful Wife. Curae 5. 19 Let her breasts satisfy thee At all times,
and why will thou my son be ravished with a strange woman, and embrace the bosome of a stranger? Prov, 5. 20. 6. The delights of Godliness are secure and safe delights. This follows from the former.
and why will thou my son be ravished with a strange woman, and embrace the bosom of a stranger? Curae, 5. 20. 6. The delights of Godliness Are secure and safe delights. This follows from the former.
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The River of pure pleasures, that maketh glad the the City of God, hath its outgoing into the Sea of that fulness of joy, that is in Gods presence, and that ocean of pleasures that are at his right hand for evermore.
The River of pure pleasures, that makes glad the the city of God, hath its outgoing into the Sea of that fullness of joy, that is in God's presence, and that Ocean of pleasures that Are At his right hand for evermore.
I am so litle an enemy to pleasures, and so much an Epicurean in opinion (as you see) that if any man shall shew me pleasures more pleasant than those of Godliness, I am content to change for the better:
I am so little an enemy to pleasures, and so much an Epicurean in opinion (as you see) that if any man shall show me pleasures more pleasant than those of Godliness, I am content to change for the better:
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and Heaven and Earth shall change places; when evil shall be good; black shall be white; bitter, sweet; darkness, light; crockedness, straight; heaviness, light; when cold shall be hot; and time shall be Eternal.
and Heaven and Earth shall change places; when evil shall be good; black shall be white; bitter, sweet; darkness, Light; crockedness, straight; heaviness, Light; when cold shall be hight; and time shall be Eternal.
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she satisfieth the understanding, will and affections; and exercises the whole man. But of her defective companions, some want the head as error, superstition, profanness:
she Satisfieth the understanding, will and affections; and exercises the Whole man. But of her defective Sodales, Some want the head as error, Superstition, profaneness:
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as few do espouse her, and she hath as many pretenders, as few matches? Are not all men, her pretenders? Do not her greatest adversaries pay her the Devotion, at least of a complement? Is not their great request to her,
as few do espouse her, and she hath as many pretenders, as few Matches? are not all men, her pretenders? Do not her greatest Adversaries pay her the Devotion, At least of a compliment? Is not their great request to her,
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like that Isai. 4. 1. only let us be called by thy name, to take away our reproach? Do not her greatest enemys Glory to be called her servants? Call an evil man good,
like that Isaiah 4. 1. only let us be called by thy name, to take away our reproach? Do not her greatest enemies Glory to be called her Servants? Call an evil man good,
for he hateth as much to be called evil, as to be good; And loveth as much to be evil, as to be called good. And it is yet as much her Glory that few do enjoy her.
for he hates as much to be called evil, as to be good; And loves as much to be evil, as to be called good. And it is yet as much her Glory that few do enjoy her.
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Lastly, Beside the promise of the life that now is, and of that which is to come, which makes Godliness profitable to all things 1 Timoth. 4. 8. It is the ready way,
Lastly, Beside the promise of the life that now is, and of that which is to come, which makes Godliness profitable to all things 1 Timothy 4. 8. It is the ready Way,
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when he sends his man to convoy a Whore to the Chamber, who (because upon the Road he uses to lead the way for his Master, thinks he will do him the like service here,
when he sends his man to convoy a Whore to the Chamber, who (Because upon the Road he uses to led the Way for his Master, thinks he will do him the like service Here,
and Honour the Face of a really Good man? Yea many a time such an one hath more Reverence than God himself with Evil men, who dare do many things in the Eyes of God, that they will be loath to do in presence of such a man? Yea how convincing many a time is the Carriage of a Godly man to his greatest Enemies? Surely thou art more Righteous then I (said Saul to David) and when a Mans wayes please the Lord, he maketh even his Enemies to be at peace with him, Prov. 16. 7. An excellent Divine (I think it is Greenhame) sayes well;
and Honour the Face of a really Good man? Yea many a time such an one hath more reverence than God himself with Evil men, who Dare do many things in the Eyes of God, that they will be loath to do in presence of such a man? Yea how convincing many a time is the Carriage of a Godly man to his greatest Enemies? Surely thou art more Righteous then I (said Saul to David) and when a men ways please the Lord, he makes even his Enemies to be At peace with him, Curae 16. 7. an excellent Divine (I think it is Greenhame) Says well;
and Credit for God, in the way of Godliness, with the sweet and sure gain of his Soul, which he hath wasted in riffling and base living, with the evident hazard of his Soul's ruine,
and Credit for God, in the Way of Godliness, with the sweet and sure gain of his Soul, which he hath wasted in riffling and base living, with the evident hazard of his Soul's ruin,
The Peace of Righteousness, the Contentment of Soberness, the Considence of Faith, and the Rejoycing of Hope, do more than compense all that is wanting elsewhere,
The Peace of Righteousness, the Contentment of Soberness, the Confidence of Faith, and the Rejoicing of Hope, do more than compense all that is wanting elsewhere,
for his thoughts towards them are Thoughts of Peace, and not of evil, to give them an expected end, Jer 29. 11. And in complyance with the Lords great design, in the vicissitudes of all our Lots, let us learn to give him more of our Hearts:
for his thoughts towards them Are Thoughts of Peace, and not of evil, to give them an expected end, Jer 29. 11. And in compliance with the lords great Design, in the vicissitudes of all our Lots, let us Learn to give him more of our Hearts:
If these Melancholly times do but make us more tractable, condescending and kind to Christ Iesus, we may well expect, that he will speak comfortably unto us.
If these Melancholy times do but make us more tractable, condescending and kind to christ Iesus, we may well expect, that he will speak comfortably unto us.
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ANd thus I am led by the hand into the fourth and last thing proposed to be considered in the Text. The juncture and coincidence of the Churches affliction and the Lords Consolations. I will bring her into the Wilderness,
ANd thus I am led by the hand into the fourth and last thing proposed to be considered in the Text. The juncture and coincidence of the Churches affliction and the lords Consolations. I will bring her into the Wilderness,
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And reading through all the Scripture, I never find the Saints more indulged with the sweet consolations of God and his kind manifestations, than in the greatest afflictions.
And reading through all the Scripture, I never find the Saints more indulged with the sweet consolations of God and his kind manifestations, than in the greatest afflictions.
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He loveth and preserveth the Stranger, he is a Father of the Fatherless, and a Husband to the Widow, a Judge of the oppressed out of his holy habitation:
He loves and Preserveth the Stranger, he is a Father of the Fatherless, and a Husband to the Widow, a Judge of the oppressed out of his holy habitation:
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Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions. 1. He draws forth to them the bowels of •ost tender compassions.
Most sweet Are the Consolations wherewith the Lord trysts his people in their afflictions. 1. He draws forth to them the bowels of •ost tender compassions.
2. He ownes them and takes notice of them, when others sight them and care not for them, Psal. 31. 7. He knows their Soul in Adversities, Psal. 142. 4, 5. I looked on my right hand and beheld,
2. He owns them and Takes notice of them, when Others sighed them and care not for them, Psalm 31. 7. He knows their Soul in Adversities, Psalm 142. 4, 5. I looked on my right hand and beheld,
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The Lord promises with great Mercies to owne his Church, because in the 17 verse, They called her an out-cast, saying, this is Zion whom no man seeketh after, Lament. 1. 12. It was nothing to those that passed by, to see all that she suffered.
The Lord promises with great mercies to own his Church, Because in the 17 verse, They called her an outcast, saying, this is Zion whom no man seeks After, Lament. 1. 12. It was nothing to those that passed by, to see all that she suffered.
Yea and he will behold, For his eyes behold the things that are equal, Act. 7. 34. I have seen, I have seen the affliction of my people, which is in •gypt, and I have heard their groaning.
Yea and he will behold, For his eyes behold the things that Are equal, Act. 7. 34. I have seen, I have seen the affliction of my people, which is in •gypt, and I have herd their groaning.
For he Beholds mischief and spight, to requite it with his hand, Ps. 10. 14. 3. He vouchsafes them a more special presence, Ps: 91. 15. I will be with him in trouble, Psal. 23. 4. In the valley of the Shaddow of death thou art with me, Isai. 43. 2. When thou passest through the Waters I will be with thee, &c. The Lord is ever near to those that fear him:
For he Beholds mischief and spite, to requite it with his hand, Ps. 10. 14. 3. He vouchsafes them a more special presence, Psalm: 91. 15. I will be with him in trouble, Psalm 23. 4. In the valley of the Shadow of death thou art with me, Isaiah 43. 2. When thou passest through the Waters I will be with thee, etc. The Lord is ever near to those that Fear him:
For many a time when the Saints look back upon those times, wherein they said, their strength and their hope is perished from the Lord, and see the way that they have come, they wonder how they have win through:
For many a time when the Saints look back upon those times, wherein they said, their strength and their hope is perished from the Lord, and see the Way that they have come, they wonder how they have win through:
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when he seems to have forgotten them, Lord whose are these: 5. And further (as the original hath the words of the Text) he speaks to his peoples heart:
when he seems to have forgotten them, Lord whose Are these: 5. And further (as the original hath the words of the Text) he speaks to his peoples heart:
as makes them say, he hath taken the best way with them, and makes them sing, thou hast dealt well with thy Servants, Ps. 119. 65. And by convincing them that good is the Word of the Lord, Isai. 39. 8. He makes them say from their Heart, that if variety of lots were in their offer, they would choose the present: O but that speaks well:
as makes them say, he hath taken the best Way with them, and makes them sing, thou hast dealt well with thy Servants, Ps. 119. 65. And by convincing them that good is the Word of the Lord, Isaiah 39. 8. He makes them say from their Heart, that if variety of lots were in their offer, they would choose the present: Oh but that speaks well:
Do Kings or others command them to be Afflicted, Fined, Beaten, Imprisoned, Confined, Banished? Then Psal 44. 4. Thou art my King O God, command deliverances for Jacob:
Do Kings or Others command them to be Afflicted, Fined, Beaten, Imprisoned, Confined, Banished? Then Psalm 44. 4. Thou art my King Oh God, command Deliverances for Jacob:
The Lord hath laid it straitly upon us, to comfort his People in their afflictions, Isai. 40. 1. 2. and here, he takes it upon himself to be their Comforter:
The Lord hath laid it straitly upon us, to Comfort his People in their afflictions, Isaiah 40. 1. 2. and Here, he Takes it upon himself to be their Comforter:
If we would have him speak to our Heart, we must be to his Heart: for so the Text runneth, Therefore behold I will allure her, I will bring her into the Wilderness and I will speak comfortably unto her.
If we would have him speak to our Heart, we must be to his Heart: for so the Text Runneth, Therefore behold I will allure her, I will bring her into the Wilderness and I will speak comfortably unto her.
