The magistrates support and burden in a sermon preached at the late election of the lord major for the famous city of London, Sept. 28, 1650 / by John Cardell.
And the Lord said unto Moses, Gather unto me Seventy men of the Elders of Israel, whom thou knowest to be of the Elders of the People, and Officers over them:
And the Lord said unto Moses, Gather unto me Seventy men of the Elders of Israel, whom thou Knowest to be of the Elders of the People, and Officers over them:
IN the former part of this Chapter, you may see the Spirit of Moses (an holy and gracious Governor ) extreamly burdened with the sinful Provocations of a discontented People;
IN the former part of this Chapter, you may see the Spirit of Moses (an holy and gracious Governor) extremely burdened with the sinful Provocations of a discontented People;
Although the man Moses was very meek, above all the men which were upon the face of the earth, Numb. 12.3. yet the Peoples frowardness was too hard for his meekness; neither was he able, any longer to bear, the weight of that Burden, which their iniquities did inevitably cast upon him.
Although the man Moses was very meek, above all the men which were upon the face of the earth, Numb. 12.3. yet the Peoples frowardness was too hard for his meekness; neither was he able, any longer to bear, the weight of that Burden, which their iniquities did inevitably cast upon him.
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And among the rest of the sins of this People, that lay so hard upon the spirit of Moses, There are Two great enormities, or heynous offences of the first magnitude, expresly mentioned here in this Chapter:
And among the rest of the Sins of this People, that lay so hard upon the Spirit of Moses, There Are Two great enormities, or heinous offences of the First magnitude, expressly mentioned Here in this Chapter:
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where ye have both the Sin, and the Punishment. The Sin was unjust complaining, or discontented murmuring, because of their long travel in the wilderness: And the Punishment was consumption by fire. The Anger of that God brake out upon them, who is A consuming fire: and He was at that time, A consuming fire unto them.
where you have both the since, and the Punishment. The since was unjust complaining, or discontented murmuring, Because of their long travel in the Wilderness: And the Punishment was consumption by fire. The Anger of that God brake out upon them, who is A consuming fire: and He was At that time, A consuming fire unto them.
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& the Melons, & the Leeks, and the Onions, and the Garlick, But now our soul is dried away, there is nothing at all besides this Manna before our eyes:
& the Melons, & the Leeks, and the Onions, and the Garlic, But now our soul is dried away, there is nothing At all beside this Manna before our eyes:
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and yet they wept throughout their families, every man in the door of his Tent, and spake as if it had been nothing for God to rain down Manna from Heaven, in a miraculous manner upon them.
and yet they wept throughout their families, every man in the door of his Tent, and spoke as if it had been nothing for God to rain down Manna from Heaven, in a miraculous manner upon them.
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Which Repetition of their former transgression, did exceeding highly provoke God, and kindle his anger greatly, The Anger of the Lord was kindled Before, at the first onset of their complaining and of their murmuring.
Which Repetition of their former Transgression, did exceeding highly provoke God, and kindle his anger greatly, The Anger of the Lord was kindled Before, At the First onset of their complaining and of their murmuring.
From the 11th Verse, &c. Moses said unto the Lord, Whersore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the Burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosome,
From the 11th Verse, etc. Moses said unto the Lord, Wherefore hast thou afflicted thy servant? and Wherefore have I not found favour in thy sighed, that thou layest the Burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou Shouldst say unto me, Carry them in thy bosom,
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yet God He Hearkens and Hears; and overlooking the faylings that were in it, He presently signs the Petition of his servant, & grants him what he requested: the thing that Moses desired was, That he might have some Ease in point of Government, and that the whole Burden of it, might not for the future lie upon himself alone:
yet God He Hearkens and Hears; and overlooking the failings that were in it, He presently Signs the Petition of his servant, & grants him what he requested: the thing that Moses desired was, That he might have Some Ease in point of Government, and that the Whole Burden of it, might not for the future lie upon himself alone:
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And the Lord said unto Moses, Gather unto me Seventy men, &c. The Text contains a new Election of Magistrates fo the Common-wealth of Israel, wherein ye have these particulars notable: 1 The Persons to be Elected, or Chosen. 2 The Manner, or Order of the Election. 3 The main End, or Purpose of God in it.
And the Lord said unto Moses, Gather unto me Seventy men, etc. The Text contains a new Election of Magistrates foe the Commonwealth of Israel, wherein you have these particulars notable: 1 The Persons to be Elected, or Chosen. 2 The Manner, or Order of the Election. 3 The main End, or Purpose of God in it.
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Then the Manner, or Order, or whole Proceed of the Election, that follows in the close of the 16th and at the beginning of the 17th Verse, Gather unto me (sayes God to Moses ) such a Number of men, whom thou knowest to be men of Gravity, and men of Experience; Elders of the people,
Then the Manner, or Order, or Whole Proceed of the Election, that follows in the close of the 16th and At the beginning of the 17th Verse, Gather unto me (Says God to Moses) such a Number of men, whom thou Knowest to be men of Gravity, and men of Experience; Elders of the people,
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And then in the 3d place, God declares his full End and Purpose, or he opens his whole heart unto Moses in the Business, which comes fully up to the satisfaction of Him in that which he requested. For sayes he, I will come down and talk with thee there, where thou art apointed to stand with the Elders of the People, and the Officers over them;
And then in the 3d place, God declares his full End and Purpose, or he Opens his Whole heart unto Moses in the Business, which comes Fully up to the satisfaction of Him in that which he requested. For Says he, I will come down and talk with thee there, where thou art appointed to stand with the Elders of the People, and the Officers over them;
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The Lord said unto Moses, Gather unto me Seventy men of the Elders of Israel ] Passing by the Number Seventy, as that which was not intended surely, to be alwayes binding, or perpetually presidential unto Posterity;
The Lord said unto Moses, Gather unto me Seventy men of the Elders of Israel ] Passing by the Number Seventy, as that which was not intended surely, to be always binding, or perpetually presidential unto Posterity;
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that there should be continually such a number as seventy sitting upon the Bench, leaving that unto the good will and pleasure of God, in disposing it so at that time,
that there should be continually such a number as seventy sitting upon the Bench, leaving that unto the good will and pleasure of God, in disposing it so At that time,
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and experienced men, Elders of the People, and Officers over them, and saies he, Let them appear with thy self at such a place, and there receive each of them a Commission, for Places of Authority; From whence I shall commend this lesson in the first place to you.
and experienced men, Elders of the People, and Officers over them, and Says he, Let them appear with thy self At such a place, and there receive each of them a Commission, for Places of authority; From whence I shall commend this Lesson in the First place to you.
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and the Officers over them, in this Election or choice of his own making: And great Reason there is for it, That men of Gravity and Experience should be respected and looked after,
and the Officers over them, in this Election or choice of his own making: And great Reason there is for it, That men of Gravity and Experience should be respected and looked After,
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First because of that Honor which is due unto the Aged, or unto the Elders of the People, even as they are such, and that according to all Principles, whether Divine or Moral, Not only Heathens, and such as were meerly guided, by the Twylight of Nature, have alwayes held it their duty to give respect unto such;
First Because of that Honour which is due unto the Aged, or unto the Elders of the People, even as they Are such, and that according to all Principles, whither Divine or Moral, Not only heathens, and such as were merely guided, by the Twilight of Nature, have always held it their duty to give respect unto such;
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As if he should have said, This is no way disonant from, but very consonant or agreeable unto the Principles of Religion, the Piety of those that do truly fear God, to rise up before the hoary head,
As if he should have said, This is no Way disonant from, but very consonant or agreeable unto the Principles of Religion, the Piety of those that do truly Fear God, to rise up before the hoary head,
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Thirdly, That which makes a man to be a man, which is Reason, that comes not unto it's NONLATINALPHABET, or unto it's full Perfection. It loses not it's verdure, or it's greenness: Neither is the rawness of it boyled off,
Thirdly, That which makes a man to be a man, which is Reason, that comes not unto it's, or unto it's full Perfection. It loses not it's verdure, or it's greenness: Neither is the rawness of it boiled off,
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Also in the 4th place, That which makes a man to be more then a man, a Christian, a true Beleever, Religion and Age, Gravity and Sincerity; They do mutually Help to Grace and Adorn, and Beautifie one another:
Also in the 4th place, That which makes a man to be more then a man, a Christian, a true Believer, Religion and Age, Gravity and Sincerity; They do mutually Help to Grace and Adorn, and Beautify one Another:
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There is hardly a more graceful sight in all the world, then to see an old man walking in his Integrity, Mnason an old Disciple: 'Tis like the going of the Heegoate before the rest of the flock; that Solomon sayes is comely.
There is hardly a more graceful sighed in all the world, then to see an old man walking in his Integrity, Mnason an old Disciple: It's like the going of the Heegoate before the rest of the flock; that Solomon Says is comely.
How apt are men to slight Authority, when it falls upon those, whose years are every way incompetent or unsuitable thereunto? Let no man despise thy youth, sayes Paul to Timothy, which implyes that men would be ready to do so, to withhold that respect which is due from the very Calling of the Ministry; yea,
How apt Are men to slight authority, when it falls upon those, whose Years Are every Way incompetent or unsuitable thereunto? Let no man despise thy youth, Says Paul to Timothy, which Implies that men would be ready to do so, to withhold that respect which is due from the very Calling of the Ministry; yea,
Then for matter of Experience to give a little touch upon that also, The Lord said unto Moses, Gather unto me Seventy men, whom thou knowest to be, The Elders of the People, and Officers over them;
Then for matter of Experience to give a little touch upon that also, The Lord said unto Moses, Gather unto me Seventy men, whom thou Knowest to be, The Elders of the People, and Officers over them;
that is, Men of Experience, aswel as men of Gravity, such as have in some measure felt the weight of Authority already, and that do not come rawly to it, without any former insight into the thing it self:
that is, Men of Experience, aswell as men of Gravity, such as have in Some measure felt the weight of authority already, and that do not come rawly to it, without any former insight into the thing it self:
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Doubtless Experience is alwayes a very great Help, in things that are, Either Divine or Humane. There is a Threefold Advantage, that Experienced men have over others that are of no Experience.
Doubtless Experience is always a very great Help, in things that Are, Either Divine or Humane. There is a Threefold Advantage, that Experienced men have over Others that Are of no Experience.
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First, By Experience, a man comes to weigh his wings as it were, or to feel his own strength, and to know or understand thereby, Quid valeant humeri, Quid ferre recusant;
First, By Experience, a man comes to weigh his wings as it were, or to feel his own strength, and to know or understand thereby, Quid valeant humeri, Quid Far recusant;
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Secondly, A man hath hereby an Opportunity administred of discovering his Gifts, and his Parts, His Strength and his Faithfulness unto others, that they may accordingly take notice of him, for one Place or another.
Secondly, A man hath hereby an Opportunity administered of discovering his Gifts, and his Parts, His Strength and his Faithfulness unto Others, that they may accordingly take notice of him, for one Place or Another.
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This is alwayes the fruit of sanctified Experience: It shews a man his own weakness: It lets others aswel as himself see, what strength he hath received from God; And it may at least help, to put a man upon the Amendment, of all his former failings:
This is always the fruit of sanctified Experience: It shows a man his own weakness: It lets Others aswell as himself see, what strength he hath received from God; And it may At least help, to put a man upon the Amendment, of all his former failings:
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But before I leave these things, that I have thus briefly hinted, about Age, and about Experience; I shall here put you in some certain Cautions concerning both, which may, and shall serve, as so many Ʋses of the Point.
But before I leave these things, that I have thus briefly hinted, about Age, and about Experience; I shall Here put you in Some certain Cautions Concerning both, which may, and shall serve, as so many Ʋses of the Point.
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Elihu in Job's Case does modestly shew us the vanity of such confinements, Iob, 32.7.9. His words are, I said, Dayes should speak, and multitude of Years teach wisdom:
Elihu in Job's Case does modestly show us the vanity of such confinements, Job, 32.7.9. His words Are, I said, Days should speak, and multitude of years teach Wisdom:
neither do the Aged alwayes understand Judgment. Not alwayes, though many times they do. Very certain it is, That God is, Agens liberrimum, The freest Agent of all other,
neither do the Aged always understand Judgement. Not always, though many times they do. Very certain it is, That God is, Agens liberrimum, The Freest Agent of all other,
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and as he can, so he does fometimes powre out the Gifts and Graces of his Spirit more plentifully upon some in their Youth, then upon others of riper years, or of longer standing in the world.
and as he can, so he does sometimes pour out the Gifts and Graces of his Spirit more plentifully upon Some in their Youth, then upon Others of riper Years, or of longer standing in the world.
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The greatest mourning that we reade of in Scripture was that of Hadadrimmon in the valley of Megiddor, for the death of good Josiah. I might also mention our own Edward the Sixt,
The greatest mourning that we read of in Scripture was that of Hadadrimmon in the valley of Megiddo, for the death of good Josiah. I might also mention our own Edward the Sixt,
As the Beauty of Age is Holiness, so the shame of Age is wickedness: And therefore in that very place, where God makes so gratious and so pretious a Promise unto his People, about filling up their dayes, He still leaves the Curse upon the Head and Heart of the wicked, Is. 65.19.20.
As the Beauty of Age is Holiness, so the shame of Age is wickedness: And Therefore in that very place, where God makes so gracious and so precious a Promise unto his People, about filling up their days, He still leaves the Curse upon the Head and Heart of the wicked, Is. 65.19.20.
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And is it possible think ye, That he should be a Blessing to a City, or a Blessing to a Common-wealth, that is really Accursed, in all that he puts his hand unto? The undoubted Portion of every wicked man: Deut. 28.20. Then for matter of Experience: Though it be good to have a Christian, and a due respect unto that also;
And is it possible think you, That he should be a Blessing to a city, or a Blessing to a Commonwealth, that is really Accursed, in all that he puts his hand unto? The undoubted Portion of every wicked man: Deuteronomy 28.20. Then for matter of Experience: Though it be good to have a Christian, and a due respect unto that also;
Such and such have bin in Office a long time it may be, but Quam bene se gesserint, How have they carried themselves in their Places, or in their Offices? When do ye mean to make that Enquiry, and to Act accordingly? True it is that the Apostle tells us,
Such and such have been in Office a long time it may be, but Quam bene se gesserint, How have they carried themselves in their Places, or in their Offices? When do you mean to make that Enquiry, and to Act accordingly? True it is that the Apostle tells us,
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and it either does (or should at least) hold true in Temporals, as well as in Spirituals: They that have used the Office of a Deacon well (which was but a lower Office in the Church) They (sayes he) Purchase to themselves a good degree,
and it either does (or should At least) hold true in Temporals, as well as in Spirituals: They that have used the Office of a Deacon well (which was but a lower Office in the Church) They (Says he) Purchase to themselves a good degree,
and great Boldness in the Faith, which is in Christ Jesus: 1 Tim. 3.13. It is the Rule that Christ himself goes by, and that He himself puts down for us to go by:
and great Boldness in the Faith, which is in christ jesus: 1 Tim. 3.13. It is the Rule that christ himself Goes by, and that He himself puts down for us to go by:
And thus should you deal with your old experienced Officers, ye should either Advance or Cashier, continue, or cast them out, according to the verdict of Experience;
And thus should you deal with your old experienced Officers, you should either Advance or Cashier, continue, or cast them out, according to the verdict of Experience;
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If experience tell you, That they have been faithful in a lower Office, ye may the better trust them in an higher. But in case they have been unfaithful in a lower, do not ye lay a temptation before them in an higher, least ye both deceive your selves, and destroy them thereby. But I proceed:
If experience tell you, That they have been faithful in a lower Office, you may the better trust them in an higher. But in case they have been unfaithful in a lower, do not you lay a temptation before them in an higher, lest you both deceive your selves, and destroy them thereby. But I proceed:
That in all Affairs of concernment especially, it's good to be there wayting upon our God, where he Himself is pleased, to come down, and talk with us.
That in all Affairs of concernment especially, it's good to be there waiting upon our God, where he Himself is pleased, to come down, and talk with us.
Wait for me, sayes God to Moses, at the Tabernacle of the Congregation, with the Elders of the People, and the Officers over them, and I will come down and talk with thee there, and tell thee what thou shalt do;
Wait for me, Says God to Moses, At the Tabernacle of the Congregation, with the Elders of the People, and the Officers over them, and I will come down and talk with thee there, and tell thee what thou shalt do;
But ye will peradventure say, That this was indeed a priviledge that Moses enjoyed; with him the Lord spake mouth to mouth, even apparently, and not in dark speeches,
But you will Peradventure say, That this was indeed a privilege that Moses enjoyed; with him the Lord spoke Mouth to Mouth, even apparently, and not in dark Speeches,
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To that I Answer; Yes, doubtless God hath his times of coming down, and his wayes of talking with his own People still, The priviledges of the Beleever are no way straytened or diminished, but rather increased exceedingly since the coming of Christ,
To that I Answer; Yes, doubtless God hath his times of coming down, and his ways of talking with his own People still, The privileges of the Believer Are no Way straitened or diminished, but rather increased exceedingly since the coming of christ,
and Ordinances Dispensed, according to the mind of Christ, do but wait for the appearances of God in such places, and then undoubtedly, he will at one time or other come down and talk with you there.
and Ordinances Dispensed, according to the mind of christ, do but wait for the appearances of God in such places, and then undoubtedly, he will At one time or other come down and talk with you there.
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But I said, It's good (in all Affaires of Concernment especially) to be there waiting upon our God, where he does vouchsafe to come down and talk with us: And surely so it is.
But I said, It's good (in all Affairs of Concernment especially) to be there waiting upon our God, where he does vouchsafe to come down and talk with us: And surely so it is.
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God never speaks to the hearts of his People, or he never brings any savory message home to their Spirits, but he does alwayes mannage it, in the exactest way of wisdom: Men are apt to speak vainly, and foolishly, and rashly, and unadvisedly with their lips, if not worse then so;
God never speaks to the hearts of his People, or he never brings any savoury message home to their Spirits, but he does always manage it, in the Exactest Way of Wisdom: Men Are apt to speak vainly, and foolishly, and rashly, and unadvisedly with their lips, if not Worse then so;
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there is frequently very little, or none of the salt of discretion mingled, with any of their words, or with any of their speeches. But whensoever the wife God comes down to talk with us, there is alwayes a fulness of wisdom in that which he delivers; and there is not so much as any shadow of Vanity, or any appearance of Iniquity, in any thing that he sayes. 2ly. It Argues Greatness of Power also, as well as Creatness of Wisdom, That God is pleased at any time to come down and talk with us:
there is frequently very little, or none of the salt of discretion mingled, with any of their words, or with any of their Speeches. But whensoever the wife God comes down to talk with us, there is always a fullness of Wisdom in that which he delivers; and there is not so much as any shadow of Vanity, or any appearance of Iniquity, in any thing that he Says. 2ly. It Argues Greatness of Power also, as well as Greatness of Wisdom, That God is pleased At any time to come down and talk with us:
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& to make out spiritual demonstrations of his own Almighty Power in the way of an Ordinance: Then there is such a fulness of strength discovered, that there can be no resisting of it;
& to make out spiritual demonstrations of his own Almighty Power in the Way of an Ordinance: Then there is such a fullness of strength discovered, that there can be no resisting of it;
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and every thought be captivated to the obedience of Jesus Christ. 3ly. This Argues Greatness of Love also, that God is pleased at any time to come down and talk with us.
and every Thought be captivated to the Obedience of jesus christ. 3ly. This Argues Greatness of Love also, that God is pleased At any time to come down and talk with us.
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He appeared unto Adam not in the heat, but in the cool of the day: He was not in the wind, nor in the earthquake, nor in the fire, but in the small still voice, in the Vision of Elijah: He shall feed his flock like a Shepheard, says the Prophet, He shall gather the Lambs with his arm,
He appeared unto Adam not in the heat, but in the cool of the day: He was not in the wind, nor in the earthquake, nor in the fire, but in the small still voice, in the Vision of Elijah: He shall feed his flock like a Shepherd, Says the Prophet, He shall gather the Lambs with his arm,
What would ye do at such a time, if the God that is above should not come down and talk with you? Alas, the necessities, the inward necessities of the Soul and Spirit are variously such, and very frequently such, that if there should be silence in heaven but one half hour beyond the appointed time, unbelief would utterly be too hard for faith, and despair too hard for hope: And how uncomfortable a condition that poor creature is left in, that is both faithless and hopeless, that no man can tell you:
What would you do At such a time, if the God that is above should not come down and talk with you? Alas, the necessities, the inward necessities of the Soul and Spirit Are variously such, and very frequently such, that if there should be silence in heaven but one half hour beyond the appointed time, unbelief would utterly be too hard for faith, and despair too hard for hope: And how uncomfortable a condition that poor creature is left in, that is both faithless and hopeless, that no man can tell you:
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for it is the very Abstract of all the Creatures misery, to have no Faith, nor no Hope in God: Despair is Hell it self. 3ly. In regard of others, It's good to be there waiting where our God vouchsafes to come down and talk with us:
for it is the very Abstract of all the Creatures misery, to have no Faith, nor no Hope in God: Despair is Hell it self. 3ly. In regard of Others, It's good to be there waiting where our God vouchsafes to come down and talk with us:
That when at any time, any of you have been spoken to, and received Consolation, ye may go and bear forth this precious seed, and be a means to encourage others to wait upon God,
That when At any time, any of you have been spoken to, and received Consolation, you may go and bear forth this precious seed, and be a means to encourage Others to wait upon God,
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Blessed be God, sayes the Apostle, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God:
Blessed be God, Says the Apostle, who comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God:
let us therefore observe, yea let us take special notice of, the Times, & the Places: The times when, and the places where, our God is pleased to come down and talk with us:
let us Therefore observe, yea let us take special notice of, the Times, & the Places: The times when, and the places where, our God is pleased to come down and talk with us:
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And surely look wheresoever the Tabernacle of God is fixed among men, that is, Look where he doth dispence his Ordinances unto his People, in a pure Gospel-way, there he hath Promised, and there he does vouchsafe to come down and talk with them.
And surely look wheresoever the Tabernacle of God is fixed among men, that is, Look where he does dispense his Ordinances unto his People, in a pure Gospel way, there he hath Promised, and there he does vouchsafe to come down and talk with them.
Better be with two or three, where He is present, then in never so great a crowd, where He is absent: Therefore, I say, beg his Presence, seek his face continually, strive with him in Prayer, That he would not leave you to the bare letter of the Word, or to the outward presence of an Ordinance, but that he would thereby,
Better be with two or three, where He is present, then in never so great a crowd, where He is absent: Therefore, I say, beg his Presence, seek his face continually, strive with him in Prayer, That he would not leave you to the bore Letter of the Word, or to the outward presence of an Ordinance, but that he would thereby,
Thirdly, When God does talk with you, or when he does at any time speak to you, be sure to mind what He sayes; do not neglect, or slight this great Condescension: There is (as you have heard) much of the Wisdom of God,
Thirdly, When God does talk with you, or when he does At any time speak to you, be sure to mind what He Says; do not neglect, or slight this great Condescension: There is (as you have herd) much of the Wisdom of God,
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Fourthly, Make it appear by this, That all the Teachings, and all the Talkings of God with you, are not in vain to you, by your walking suitably and answerably thereunto:
Fourthly, Make it appear by this, That all the Teachings, and all the Talkings of God with you, Are not in vain to you, by your walking suitably and answerably thereunto:
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Take heed of drowning all the great Gifts that are now vouchsafed unto you in the dead sea of unfruitfulness: There are hardly any People under Heaven, that trade more in Ordinances, then you do;
Take heed of drowning all the great Gifts that Are now vouchsafed unto you in the dead sea of unfruitfulness: There Are hardly any People under Heaven, that trade more in Ordinances, then you do;
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ye are very frequently at those Performances, wherein God does appear, and shew Himself; your feet stand often, in the Tabernacle of the Congregation, and ye do pretend, at least,
you Are very frequently At those Performances, wherein God does appear, and show Himself; your feet stand often, in the Tabernacle of the Congregation, and you do pretend, At least,
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And therefore when he does so, when he does come down and talk with you, be sure to deliver up yourselves, unto that which he delivers, as a People that are willing to be taught of God, and let both Heart and Life savour, of that which He sayes to you:
And Therefore when he does so, when he does come down and talk with you, be sure to deliver up yourselves, unto that which he delivers, as a People that Are willing to be taught of God, and let both Heart and Life savour, of that which He Says to you:
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Especially when ye are met (as now) about any Business of Concernment, and the Lord shall then please to come down and talk with you, and cast in a word in season; when ye come and sit before your God, for a word of Counsel, and He is pleased to come in with a word of Counsel, according to your desires, and according to your expectations: Now take heed of resisting or rejecting, and be sure to close in with that word, that so what ye do may appear to have been done in sincerity, and not in hypocrisie; and so I shall now fall upon that in the rear of the words which does principally concern the purpose of our present meeting.
Especially when you Are met (as now) about any Business of Concernment, and the Lord shall then please to come down and talk with you, and cast in a word in season; when you come and fit before your God, for a word of Counsel, and He is pleased to come in with a word of Counsel, according to your Desires, and according to your Expectations: Now take heed of resisting or rejecting, and be sure to close in with that word, that so what you do may appear to have been done in sincerity, and not in hypocrisy; and so I shall now fallen upon that in the rear of the words which does principally concern the purpose of our present meeting.
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and will put it upon them, &c. By the Spirit here, we must understand the Spirit of Government; And sayes God to Moses, I will take of that Spirit, or I will divide that Spirit, or I will encrease and multiply that Spirit, that is now upon thee, upon these seventy men:
and will put it upon them, etc. By the Spirit Here, we must understand the Spirit of Government; And Says God to Moses, I will take of that Spirit, or I will divide that Spirit, or I will increase and multiply that Spirit, that is now upon thee, upon these seventy men:
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But says God, the same Spirit that has diversities of gifts in it, It shal be diversly shared amongst you al, that are to be the Governors of my People, According to the several Exigencies,
But Says God, the same Spirit that has diversities of Gifts in it, It shall be diversely shared among you all, that Are to be the Governors of my People, According to the several Exigencies,
or Necessities of your Places: And saies he, Having thus sitted and prepared these men, By putting my Spirit of Government upon them, They shall then bear the Burden of the People with thee, that thou bear it not thy self alone.
or Necessities of your Places: And Says he, Having thus sitted and prepared these men, By putting my Spirit of Government upon them, They shall then bear the Burden of the People with thee, that thou bear it not thy self alone.
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From whence I shall further commend these two other Notes, or Observations to you, which I shall entreat you to take special Notice of. The First this,
From whence I shall further commend these two other Notes, or Observations to you, which I shall entreat you to take special Notice of. The First this,
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There are several waies whereby Rulers may be guilty of the Sins of the Sins of the People, Either By commanding, or, By countenancing, or, By cōniving, or, By not restraining the sins of the People: And in such Cases as these,
There Are several ways whereby Rulers may be guilty of the Sins of the Sins of the People, Either By commanding, or, By countenancing, or, By conniving, or, By not restraining the Sins of the People: And in such Cases as these,
Or, suppose on the other side, That the Magistrate be like Josiah, of a tender heart, or of a melting disposition, and no way so much as accessory to the sins of the People, but one that would fain have all things rightly and duely administred,
Or, suppose on the other side, That the Magistrate be like Josiah, of a tender heart, or of a melting disposition, and no Way so much as accessory to the Sins of the People, but one that would fain have all things rightly and duly administered,
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yet this will trouble Him never the less, but burden him so much the more, to see how hard a matter it is, to reduce a rebellious, or to bring a gain-saying People into any good order;
yet this will trouble Him never the less, but burden him so much the more, to see how hard a matter it is, to reduce a rebellious, or to bring a gainsaying People into any good order;
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as ye know what a burden it was unto Lot, and how his righteous soul was vexed, and grieved from day to day, to see and observe the unclean conversation, of those lewd and wicked Sodomites, among whom he lived.
as you know what a burden it was unto Lot, and how his righteous soul was vexed, and grieved from day to day, to see and observe the unclean Conversation, of those lewd and wicked Sodomites, among whom he lived.
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And woe is me saies David, that I sojourn in Mesech, that I dwel in the tents of Kedar, intimating that the lewdness of those places, was a very great burden unto his spirit also.
And woe is me Says David, that I sojourn in Mesech, that I dwell in the tents of Kedar, intimating that the Lewdness of those places, was a very great burden unto his Spirit also.
Secondly, The Burden of the Peoples Sorrows, or Sufferings, that also lies upon the Magistrate: Magistrates ye know are called Patres Patriae, Fathers of their Country;
Secondly, The Burden of the Peoples Sorrows, or Sufferings, that also lies upon the Magistrate: Magistrates you know Are called Patres Patriae, Father's of their Country;
And can a tender-hearted Father see any of his Children lie groaning under heavy Burdens, and not do whatever in him lies to ease their shoulders of those Burdens? How sad was the fruit of Rehoboams refusing to hearken unto the People, when they came in a fair Petitioning way unto him, to ease them of their Burdens? Thy Father made our yoke grievous, say they;
And can a tender-hearted Father see any of his Children lie groaning under heavy Burdens, and not do whatever in him lies to ease their shoulders of those Burdens? How sad was the fruit of Rehoboams refusing to harken unto the People, when they Come in a fair Petitioning Way unto him, to ease them of their Burdens? Thy Father made our yoke grievous, say they;
And not only there, or at that time, but at other times, and in other places also, Oh! the woful Contentions, and bloody Breaches, that have heretofore fallen out between Governors and Governed, when heavy burdens have been either imposed, or continued, without a sufficient cause!
And not only there, or At that time, but At other times, and in other places also, Oh! the woeful Contentions, and bloody Breaches, that have heretofore fallen out between Governors and Governed, when heavy burdens have been either imposed, or continued, without a sufficient cause!
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How many Iron yokes of Oppression hath God already freed the People of this Nation from, through a vast expence of Blood and Treasure? And as for those other Burdens and Impositions that som amongst us do so much complain of,
How many Iron yokes of Oppression hath God already freed the People of this nation from, through a vast expense of Blood and Treasure? And as for those other Burdens and Impositions that Some among us do so much complain of,
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Truly for what I know, They might All have been removed by this time, Had we not either drawn, or continued them upon our selves, by our own unthankefulness, and Disobedience, and unworthy walkings one towards another.
Truly for what I know, They might All have been removed by this time, Had we not either drawn, or continued them upon our selves, by our own unthankfulness, and Disobedience, and unworthy walkings one towards Another.
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Thirdly, The Burden of the Peoples Rights or Priviledges, that also lies upon the Magistrate: I do not say, That the Rights and Priviledges of the People, are a Burden in themselves, or A Burden unto them;
Thirdly, The Burden of the Peoples Rights or Privileges, that also lies upon the Magistrate: I do not say, That the Rights and Privileges of the People, Are a Burden in themselves, or A Burden unto them;
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But this I may, and do say, That the care of upholding and main•aining, The care of vindicating & encreasing, al the several Rights & Priviledges of the People; That must needs be a Burden to any man, or men, that shall conscientiously undertake the work,
But this I may, and do say, That the care of upholding and main•aining, The care of vindicating & increasing, all the several Rights & Privileges of the People; That must needs be a Burden to any man, or men, that shall conscientiously undertake the work,
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and accordingly prosecute this service, The upholding of that which is present, the vindication of that which is stollen, or taken away, The encreasing, or adding of that which is wanting in point of Right or Priviledge, They shall find it to be one of the hardest pieces of work that ever men enterprized, and that which will prove a Burden too heavy for them,
and accordingly prosecute this service, The upholding of that which is present, the vindication of that which is stolen, or taken away, The increasing, or adding of that which is wanting in point of Right or Privilege, They shall find it to be one of the Hardest Pieces of work that ever men enterprised, and that which will prove a Burden too heavy for them,
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& without respect of persons, and that Nothing be withheld from any one that of right belongs unto him, either for fear, or favour, or upon any other terms whatsoever.
& without respect of Persons, and that Nothing be withheld from any one that of right belongs unto him, either for Fear, or favour, or upon any other terms whatsoever.
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Fourthly, The Burden of the Peoples Discontents, that also lies upon the Magistrate: If ye roade over several Chapters in the Books of Exodus, and Numbers, and there view the Passage of the Children of Israel, from Egipt into Canaan, you shall find that nothing all along, was such a Burden to Moses and Aaron, or such an affliction to them,
Fourthly, The Burden of the Peoples Discontents, that also lies upon the Magistrate: If you road over several Chapters in the Books of Exodus, and Numbers, and there view the Passage of the Children of Israel, from Egypt into Canaan, you shall find that nothing all along, was such a Burden to Moses and Aaron, or such an affliction to them,
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as the wise God thought fit to exercise them by) sometimes they wanted Bread, and sometimes they wanted Water, and sometimes they wanted Faith, and that was the worst want of all:
as the wise God Thought fit to exercise them by) sometime they wanted Bred, and sometime they wanted Water, and sometime they wanted Faith, and that was the worst want of all:
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And in the midst of al the straits that they were under hereby, instead of complaining of themselves, and of their own unworthiness, and unbelief, and undue provocations, They would still be murmuring, and complaining against Moses, and against Aaron, as if they had been the Causes, of all their present sufferings.
And in the midst of all the straits that they were under hereby, instead of complaining of themselves, and of their own unworthiness, and unbelief, and undue provocations, They would still be murmuring, and complaining against Moses, and against Aaron, as if they had been the Causes, of all their present sufferings.
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and again in the 16th Chapter of this Book of Numbers, in the matter of Korah, and his Company, But more especially in the 14th Chapter of the same Book, where when the false Spyes had brought them news of Gyants, and sons of Anak, in the land of Canaan, that would in all likelihood be too hard for them,
and again in the 16th Chapter of this Book of Numbers, in the matter of Korah, and his Company, But more especially in the 14th Chapter of the same Book, where when the false Spies had brought them news of Giants, and Sons of Anak, in the land of Canaan, that would in all likelihood be too hard for them,
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and that might peradventure come upon them, and kill them, Numb. 14.2. It is there said, That all the Children of Israel murmured against Moses & Aaron:
and that might Peradventure come upon them, and kill them, Numb. 14.2. It is there said, That all the Children of Israel murmured against Moses & Aaron:
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And wherefore hath the Lord brought us into this Land to fall by the Sword, that our Wives and our Children should be a prey? Were it not better for us, to return into Egipt? And they said one to another, Let us make a Captain,
And Wherefore hath the Lord brought us into this Land to fallen by the Sword, that our Wives and our Children should be a prey? Were it not better for us, to return into Egypt? And they said one to Another, Let us make a Captain,
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yet all would not do, but sayes the Text, All the Congregation bade stone them with stones, at the 10th Verse of that Chapter. Thus ye see, in what Respects, the Burden of the People, lies upon the Magistrates,
yet all would not do, but Says the Text, All the Congregation bade stone them with stones, At the 10th Verse of that Chapter. Thus you see, in what Respects, the Burden of the People, lies upon the Magistrates,
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wise as Angels of light, to discern between good and evil, between Party and Party, between Cause and Cause, between that which is Righteous, and Just, and Good, and that which only appears to be so.
wise as Angels of Light, to discern between good and evil, between Party and Party, between Cause and Cause, between that which is Righteous, and Just, and Good, and that which only appears to be so.
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1 In the knowledge of the Rule, of all Equity and Justice. 2 In Applying Things, to that Rule. 3 In making out, a Right Sentence or Judgment from that Application: In each of which particulars, the Magistrate is to be marveilous exact, and careful.
1 In the knowledge of the Rule, of all Equity and justice. 2 In Applying Things, to that Rule. 3 In making out, a Right Sentence or Judgement from that Application: In each of which particulars, the Magistrate is to be marvelous exact, and careful.
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First, A great deal of Tenderness, not putting the worst, but rather the best interpretation upon things, Especially where there is but any hope of reclaiming the Offender, in a fair, and gentle, and mild way of Proceeding.
First, A great deal of Tenderness, not putting the worst, but rather the best Interpretation upon things, Especially where there is but any hope of reclaiming the Offender, in a fair, and gentle, and mild Way of Proceeding.
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But withal, as a great deal of Tenderness is to be used, so asmuch Faithfulness, that neither the Majesty of the Rule, nor yet the Authority of him that Judges by it, may be any way wronged, or prejudiced thereby.
But withal, as a great deal of Tenderness is to be used, so as Faithfulness, that neither the Majesty of the Rule, nor yet the authority of him that Judges by it, may be any Way wronged, or prejudiced thereby.
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All things are to be so carried with so much clearness, in the making up of any Business, that there may be no just complaining afterward, that every thing was not exactly scanned,
All things Are to be so carried with so much clearness, in the making up of any Business, that there may be no just complaining afterwards, that every thing was not exactly scanned,
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These things are so Essential to a Magistrate, in matters of the greatest moment, that the Omission of any one of them cannot but produce, a world of inconveniences, reflecting very much dishonor, even upon the Office it self:
These things Are so Essential to a Magistrate, in matters of the greatest moment, that the Omission of any one of them cannot but produce, a world of inconveniences, reflecting very much dishonour, even upon the Office it self:
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and Pluck the Prey out of the Lions mouth, & rescue the Oppressed, from the man that is too mighty for him? That shall neglect the f••wns, and the fawns, reject the letters and the suits, of this man Rich, and that man Great, and t'other man his Friend, that He may do Justice in his place? He that is sure to go into the Field, and to enter the Lists, with the strongest, and the stoutest, and the subtlest Adversaries, that ever flesh and bloud brought forth, shall he be a Coward? He that shall quit himself like a man, in such a service, Had he not need to be an able man? which was the first,
and Pluck the Prey out of the Lions Mouth, & rescue the Oppressed, from the man that is too mighty for him? That shall neglect the f••wns, and the fawns, reject the letters and the suits, of this man Rich, and that man Great, and tother man his Friend, that He may do justice in his place? He that is sure to go into the Field, and to enter the Lists, with the Strongest, and the Stoutest, and the subtlest Adversaries, that ever Flesh and blood brought forth, shall he be a Coward? He that shall quit himself like a man, in such a service, Had he not need to be an able man? which was the First,
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and prime Qualification in Jethroes Advice to Moses, Exod. 18.21. The Burden of the work is to heavy for thee, sayes he to Moses, and thou art not able to perform it thy self alone.
and prime Qualification in Jethro's advice to Moses, Exod 18.21. The Burden of the work is to heavy for thee, Says he to Moses, and thou art not able to perform it thy self alone.
Thou shalt therefore provide for thine Assistance out of all the People, Able men, NONLATINALPHABET viros virtutis, as Montanus turns it, men of a David-like, or of a Sampson-like Spirit, in the Cause of God, and of all his Faithful people, That's a 2d Support, under all the former Burdens, A Spirit of Courage, and of Might.
Thou shalt Therefore provide for thine Assistance out of all the People, Able men, viros virtue, as Montanus turns it, men of a David-like, or of a Samson-like Spirit, in the Cause of God, and of all his Faithful people, That's a 2d Support, under all the former Burdens, A Spirit of Courage, and of Might.
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Thirdly, A Spirit of the fear of the Lord, that's also very requisite in a Magistrate; He that Ruleth over men must be just, Ruling in the fear of God, sayes David, 2 Sam. 23.3. Moreover thou shalt provide out of all the People, Able men, and such as Fear God, sayes Jethro to Moses, Exod. 18.21. Such as fear God, not with a slavish, but with a filial, not with a vitious, but with a gracious fear: In short take it thus;
Thirdly, A Spirit of the Fear of the Lord, that's also very requisite in a Magistrate; He that Ruleth over men must be just, Ruling in the Fear of God, Says David, 2 Sam. 23.3. Moreover thou shalt provide out of all the People, Able men, and such as fear God, Says Jethro to Moses, Exod 18.21. Such as Fear God, not with a slavish, but with a filial, not with a vicious, but with a gracious Fear: In short take it thus;
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This should awe the Magistrate continually, and make him afraid, to patronize the Nocent, to pervert the Cause of the Innocent, to justifie the Wicked, to condemn the Righteous, to take Bribes, to accept Persons, to offend any of the little ones of God:
This should awe the Magistrate continually, and make him afraid, to patronise the Nocent, to pervert the Cause of the Innocent, to justify the Wicked, to condemn the Righteous, to take Bribes, to accept Persons, to offend any of the little ones of God:
He that truly fears God, dares not do any of these things, and why? But Because he knows all such Practises as these are, to be an Abomination to that God, who is a consuming fire, and that hath provided Tophet for Princes, and great ones, aswel as for those of a meaner rank and Quality:
He that truly fears God, dares not do any of these things, and why? But Because he knows all such Practises as these Are, to be an Abomination to that God, who is a consuming fire, and that hath provided Tophet for Princes, and great ones, aswell as for those of a meaner rank and Quality:
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Fourthly, A Spirit of Truth and Faithfulness, that's also very requisite in a Magistrate, without which, all the other Qualifications that I have mentioned already, are but shadows of Honor, and of no worth at all:
Fourthly, A Spirit of Truth and Faithfulness, that's also very requisite in a Magistrate, without which, all the other Qualifications that I have mentioned already, Are but shadows of Honour, and of no worth At all:
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and that loves the truth Both wayes, both in opposition to falsehood, and likewise in opposition to hypocrisie; one that hates with a perfect hatred, All those Hiding places of Iniquity, All those dens, and thickets, and coverts of deceitful dealing, that others have to lie down in;
and that loves the truth Both ways, both in opposition to falsehood, and likewise in opposition to hypocrisy; one that hates with a perfect hatred, All those Hiding places of Iniquity, All those dens, and thickets, and coverts of deceitful dealing, that Others have to lie down in;
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and such a one my Friend, Socrates my Friend, and Plato my Friend, But Truth's my best, and my dearest Friend, and with that in my Bosom, I intend to live and die: This I mention, as a 4th Support, under all the former Burdens: A Spirit of Truth, and Faithfulness.
and such a one my Friend, Socrates my Friend, and Plato my Friend, But Truth's my best, and my dearest Friend, and with that in my Bosom, I intend to live and die: This I mention, as a 4th Support, under all the former Burdens: A Spirit of Truth, and Faithfulness.
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Fifthly, A Spirit of Heavenly-mindedness, that's also very requisite in a Magistrate, which is the concluding Passage in Jethroes Advice to Moses, Moreover, thou shalt Provide out of all the people, Able men, such as fear God, men of truth, hating Covetousness, I pray mark;
Fifthly, A Spirit of Heavenly-mindedness, that's also very requisite in a Magistrate, which is the concluding Passage in Jethro's advice to Moses, Moreover, thou shalt Provide out of all the people, Able men, such as Fear God, men of truth, hating Covetousness, I pray mark;
He does not only say, Let Rulers or Magistrates abstain from Covetousness, or flye from Covetousness, that's not his language; But let them sayes he, be such as hate Covetousness: Now Hatred that reaches as far as it can,
He does not only say, Let Rulers or Magistrates abstain from Covetousness, or fly from Covetousness, that's not his language; But let them Says he, be such as hate Covetousness: Now Hatred that reaches as Far as it can,
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And indeed, Great Reason there is for it, why Magistrates above all other men, should be Haters of Covetousness, why they should Hate that evil more then any other evil.
And indeed, Great Reason there is for it, why Magistrates above all other men, should be Haters of Covetousness, why they should Hate that evil more then any other evil.
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First, Because it is a Sin that God hates, Therefore should they Hate it: It is a Vice that God Abhorres, Therefore should they Abhorre it: Psal. 10.3. The wicked boasteth of his hearts desire, and blesseth the Covetous whom the Lord Abhorreth:
First, Because it is a since that God hates, Therefore should they Hate it: It is a Vice that God Abhors, Therefore should they Abhor it: Psalm 10.3. The wicked boasts of his hearts desire, and Blesses the Covetous whom the Lord Abhorreth:
But he is so far from hating every evil, that he does not so much as hate any evil, that does not hate Covetousness, for that is so deep, and so dangerous, and so comprehensive an evil, that it hath all evil at the bottom of it;
But he is so Far from hating every evil, that he does not so much as hate any evil, that does not hate Covetousness, for that is so deep, and so dangerous, and so comprehensive an evil, that it hath all evil At the bottom of it;
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And thus ye see, what kind of Spirit that is, which God bestowes upon those whom he does prepare for Government, A Spirit of Wisdom, and of Courage, and of the Fear of the Lord, and of Truth, and of Heavenly-mindedness: Magistrates must be men of Ʋnderstanding, and men of Valour, and men of Truth, and men that Fear God, and men that Hate Covetousness.
And thus you see, what kind of Spirit that is, which God bestows upon those whom he does prepare for Government, A Spirit of Wisdom, and of Courage, and of the fear of the Lord, and of Truth, and of Heavenly-mindedness: Magistrates must be men of Ʋnderstanding, and men of Valour, and men of Truth, and men that fear God, and men that Hate Covetousness.
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The Creatures own Spirit is so weak, and so feeble, and so full of sores naturally, so full of Ignorance and Folly, and Cowardize, and Athiesme, and Hypocrisie, and Earthly-mindedness, that it's able to bear Nothing, just Nothing at all, every small and light Burden is too heavy for it.
The Creatures own Spirit is so weak, and so feeble, and so full of sores naturally, so full of Ignorance and Folly, and Cowardice, and Athiesme, and Hypocrisy, and Earthly-mindedness, that it's able to bear Nothing, just Nothing At all, every small and Light Burden is too heavy for it.
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But the Spirit of God, hath invincible strength in it, and such as cannot possibly be, either resisted, or repelled, or outvyed by all the Power of the creatures, The Horses of Egipt are flesh, and not Spirit, sayes the Prophet, that was an Argument of their great weakness, That they were flesh, and not Spirit.
But the Spirit of God, hath invincible strength in it, and such as cannot possibly be, either resisted, or repelled, or outvied by all the Power of the creatures, The Horses of Egypt Are Flesh, and not Spirit, Says the Prophet, that was an Argument of their great weakness, That they were Flesh, and not Spirit.
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though never so high, and honorable, but it hath it's Burdens; Ever since Sin entered into the world, and God said unto man, In the sweat of thy face, Thou shalt eat thy Bread, All things are full of labour, from the Sheephook to the Scepter, No calling unburdensome, The Crowns of Princes are glistering things, but they are many times lined with Cares, In omni honore est onus, every Dignity hath a Burdensome duty waiting upon it:
though never so high, and honourable, but it hath it's Burdens; Ever since since entered into the world, and God said unto man, In the sweat of thy face, Thou shalt eat thy Bred, All things Are full of labour, from the Sheephook to the Sceptre, No calling unburdensome, The Crowns of Princes Are glistering things, but they Are many times lined with Cares, In omni honore est onus, every Dignity hath a Burdensome duty waiting upon it:
yea, and the higher, or the more noble, & excellent any outward Imployment is, the greater are it's Burdens, which hath alwayes made, men of Note and Worth, to shun and decline those Places, all that ever they could, and very unwilling to come at them,
yea, and the higher, or the more noble, & excellent any outward Employment is, the greater Are it's Burdens, which hath always made, men of Note and Worth, to shun and decline those Places, all that ever they could, and very unwilling to come At them,
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and earnestly sue for them, saying as one of them did, ô that I were made Judge in the Land, that every one that hath any Cause or Suit might come to me:
and earnestly sue for them, saying as one of them did, o that I were made Judge in the Land, that every one that hath any Cause or Suit might come to me:
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Let us from hence take notice, of the loving kindness and tender mercy of our God, in affording such sweet Supports, & comfortable Supplyes, unto all that are to bear the weight, of any great Imployment, God never layes heavy Burdens upon any,
Let us from hence take notice, of the loving kindness and tender mercy of our God, in affording such sweet Supports, & comfortable Supplies, unto all that Are to bear the weight, of any great Employment, God never lays heavy Burdens upon any,
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but where he gives shoulders exactly suitable, or fully proportionable to those Burdens: He sayes to all his, that are under any strait or exigence whatsoever, The eternal God is thy refuge,
but where he gives shoulders exactly suitable, or Fully proportionable to those Burdens: He Says to all his, that Are under any strait or exigence whatsoever, The Eternal God is thy refuge,
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and Hatred of Covetousness, for every Magistrate that is of his own chusing, and that hath but a mind, to these heavenly Qualifications, He hath laid up all these Graces, in his Son, the Son of his love, and from thence they are to be issued forth by his Spirit unto al that stand in need of them,
and Hatred of Covetousness, for every Magistrate that is of his own choosing, and that hath but a mind, to these heavenly Qualifications, He hath laid up all these Graces, in his Son, the Son of his love, and from thence they Are to be issued forth by his Spirit unto all that stand in need of them,
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Ye may from hence learn, how to Honor the City of LONDON, and consequently how to Honor the whole Common-Wealth of England, The way lies plainly before you,
You may from hence Learn, how to Honour the city of LONDON, and consequently how to Honour the Whole commonwealth of England, The Way lies plainly before you,
and it is this, If there were but a strict Course taken to Seclude the Ignorant, and the Timorous, and the Prophane and the Falsehearted, and the Covetous, from Bearing any Office:
and it is this, If there were but a strict Course taken to Seclude the Ignorant, and the Timorous, and the Profane and the False-hearted, and the Covetous, from Bearing any Office:
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and men that fear God, and men of truth, and men that hate Covetousness, what a blessed Return of things, should we then see immediatly? then indeed, our Officers would be Peace, and our Exactors Righteousness:
and men that Fear God, and men of truth, and men that hate Covetousness, what a blessed Return of things, should we then see immediately? then indeed, our Officers would be Peace, and our Exactors Righteousness:
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where should we have men thus wel disposed, or thus highly and nobly Qualified, either in City or Country, though we should search, and inquire, never so diligently after them?
where should we have men thus well disposed, or thus highly and nobly Qualified, either in city or Country, though we should search, and inquire, never so diligently After them?
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and seek in the broad places therof, if ye can find a man, if there be any that executeth Judgment, that seeketh the truth, and I will Pardon it, says the Lord:
and seek in the broad places thereof, if you can find a man, if there be any that Executeth Judgement, that seeks the truth, and I will Pardon it, Says the Lord:
And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none:
And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none:
And so at other times, and in other places: It's a known story concerning the Cynick that came into the Market place, at noontide, with a Candle and a Lantern in his hand, And when they asked him what he made there in that posture? I seek for a man sayes he:
And so At other times, and in other places: It's a known story Concerning the Cynic that Come into the Market place, At noontide, with a Candle and a Lantern in his hand, And when they asked him what he made there in that posture? I seek for a man Says he:
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very certain it is, that men of wisdom, and men of courage, & men that fear God, and men of truth, and men that hate covetousness, as they are the choicest, so they are the rarest Creatures, in all the whole world. But 2ly.
very certain it is, that men of Wisdom, and men of courage, & men that Fear God, and men of truth, and men that hate covetousness, as they Are the Choicest, so they Are the Rarest Creatures, in all the Whole world. But 2ly.
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Though men rightly Qualified were heretofore, and are still, exceeding hard to come by, yet be not wholly discouraged from entring upon the work of Reforming those who should be A means, to help Reform others, Do but come as near this Pattern as you can,
Though men rightly Qualified were heretofore, and Are still, exceeding hard to come by, yet be not wholly discouraged from entering upon the work of Reforming those who should be A means, to help Reform Others, Do but come as near this Pattern as you can,
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as the Prophet in another case, Do you in the City here, but begin to the several Counties, in the way of this Mercy, & see whether they would not follow you, who can tell what a powerful effect, such a good example from hence might have, upon all the Nations besides.
as the Prophet in Another case, Do you in the city Here, but begin to the several Counties, in the Way of this Mercy, & see whither they would not follow you, who can tell what a powerful Effect, such a good Exampl from hence might have, upon all the nations beside.
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For (Alas) how unfit are they to Rule a City, or to Rule in a City, that have no manner of Power, over their own unruly Spirits, I conclude my Advice to you,
For (Alas) how unfit Are they to Rule a city, or to Rule in a city, that have no manner of Power, over their own unruly Spirits, I conclude my advice to you,
as Jethro did his to Moses, If ye shall do all these things, that I have now made known to you from the Word of Truth, God Commanding you so, Then shall ye be Able to endure,
as Jethro did his to Moses, If you shall do all these things, that I have now made known to you from the Word of Truth, God Commanding you so, Then shall you be Able to endure,
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Not without som mixtures of humane frailty, Quod Mosi displicuit •anta perversitas sancti zeli, et •aude digni fu•t, sed excessus pitio non caruit. •dem.
Not without Some mixtures of humane frailty, Quod Mosi displicuit •anta perversitas sancti Zeli, et •aude Worthy fu•t, sed Excessus pitio non carved. •dem.
Si quaeratur quamobrem su•piciendi & reverendi sint senes? Resp. 〈 ◊ 〉 ipsam canitiem & numeros• annos, quod annositate Propr•us ad Dei Imaginem accedu• qui antiquus dierum appell•tur. Cartwr. in Prov. 16. 3•
Si quaeratur Therefore su•piciendi & reverendi sint senes? Resp. 〈 ◊ 〉 ipsam canitiem & numeros• annos, quod annositate Propr•us ad Dei Imaginem accedu• qui Antiquus Days appell•tur. Cartwright. in Curae 16. 3•
Vera Dei & nostri cognitio, non est commune aetatis bonum, sed singulare Dei beneficium per cōmunicationem Spiritus, five in juvenibus, sive in senibus. Jun. •t Trem. in loc Deus mentes magis comprobat quam aetatem. •vid. Collect. Aug. Marl. in 1 Tim. 4.12.
Vera Dei & Our cognitio, non est commune aetatis bonum, sed singular Dei beneficium per cōmunicationem Spiritus, five in juvenibus, sive in senibus. Jun. •t Tremor in loc Deus mentes magis comprobat quam aetatem. •vid. Collect. Aug. Marl. in 1 Tim. 4.12.
Prov. 16.13 Quam multi sunt qui multo. annos expetun cum pace conjunctos? Sed quam pauci sunt, qui hos quaerunt in vi• justitiae. Quae runt illos convictu, in Medicinâ in opibus, sed ubi se obviumillis praebent in viâ justitiae non quaerunt. Cartw. in loc.
Curae 16.13 Quam multi sunt qui Much. annos expetun cum pace conjunctos? Said quam Pauci sunt, qui hos quaerunt in vi• justitiae. Quae runt Illos convictu, in Medicinâ in opibus, sed ubi se obviumillis praebent in viâ justitiae non quaerunt. Cartw in loc.
Diaconos ad fidelitatem in Ministerio suo cohortatur ab utili effectu quod eo modo bonum sibi gradum acquirant et multam libertatem, nempe apud Deum. Piscat. in loc.
Diaconos ad fidelitatem in Ministerio Sue cohortatur ab utili effectu quod eo modo bonum sibi Gradum acquirant et Much libertatem, nempe apud God. Physical. in loc.
Luk. 16.10. Hortatur suos Discipulos Christus, ut fideliter agentes in rebus parvis, se ad fidem in maximis rebus colendam assue faciant. Calv. in loc.
Luk. 16.10. Hortatur suos Discipulos Christus, ut Fideliter agents in rebus parvis, se ad fidem in maximis rebus colendam assue faciant. Calvin in loc.
Mat. 25.21. Adesdum ut fructum percipias benignitatu meae, et reipsa sentias quam gratum sit mihi Officium tuum. Bez. in loc. Old Experienced Officers how to be dealt with.
Mathew 25.21. Adesdum ut Fruit percipias benignitatu meae, et Reipsa sentias quam gratum sit mihi Officium tuum. Bez in loc. Old Experienced Officers how to be dealt with.
Rev. 21.3. Indicat manifestationem divinae gloriae non plenam adhuc futuram, quali fruentur sancti post ultimum judicium, aptum est Tabernaculum perigrinan•i Ecclesiae, non illi quae consequuta est fixam sedem in suâ patriâ. Brightm. in loc.
Rev. 21.3. Indicat manifestationem Divinae Glory non plenam Adhoc futuram, Kuali fruentur sancti post ultimum judicium, aptum est Tabernaculum perigrinan•i Ecclesiae, non illi Quae consequuta est fixam sedem in suâ patriâ. Brightman. in loc.
Ad ventum di•i, forsan autem •ic non tam ve•emens ventus uit Eliae visia•e, sed lenior et •acidior quaeam aura nè ve•ementior alioui ventus cos •tis conscientiâ •ccati consteratos vehemen•ùs terreret. Mercer. in loc
Ad ventum di•i, Perhaps autem •ic non tam ve•emens ventus uit Elias visia•e, sed Lenior et •acidior quaeam aura nè ve•ementior alioui ventus cos •tis conscientiâ •ccati consteratos vehemen•ùs terreret. Mercer. in loc
Apostolica• dignitatem d• clarat, ostende• quod solatio 〈 ◊ 〉 fectus, ac res• ratione refoc• latus, non se• pinat otioque dat, quemadn• dum nos, se• huc petius intendit studiu• ut alios unga• corroboret, at• erigat. Chry• in loc.
Apostolica• dignitatem d• clarat, ostende• quod solatio 〈 ◊ 〉 fectus, ac res• ratione refoc• latus, non se• pinat otioque that, quemadn• dum nos, se• huc Petius intendit studiu• ut Alioth unga• corroboret, at• Erigat. Chry• in loc.
Officium est Ecclesiae sustentare atque suffulcire veritatem su• ministerio, et corespectu columna veritatis appellatur. Davenant. Disp. de Jud. et Nor. Fid. Cap. 18. vid. Whitaker de Author. S. Script. Tom-2. Oper. lib. 1. Cap. 3. Pag. 46. Col. 1.
Officium est Ecclesiae sustentare atque suffulcire veritatem su• Ministerio, et corespectu columna veritatis Appellatur. Davenant. Disp de Jud. et Nor. Fid. Cap. 18. vid. Whitaker de Author. S. Script. Tom-2. Operate lib. 1. Cap. 3. Page 46. Col. 1.
Homo qui naturae don• munus animae, rationis bene• um, excellentiamsensus, 〈 ◊ 〉 cium mentis, artu industr• culturae bonum, persterile• que inopes actus revertit, o• pat, mergit, auctori fruc• cultori gratiam negat, sicu• bor è terrâ, sic iste è vit•• 〈 ◊ 〉 tur excidi. P. Chrys. Ser.
Homo qui naturae don• munus Spirits, rationis bene• um, excellentiamsensus, 〈 ◊ 〉 cium mentis, artu industr• culturae bonum, persterile• que Inopes actus revertit, o• pat, mergit, auctori fruc• cultori gratiam negate, sicu• bor è terrâ, sic iste è vit•• 〈 ◊ 〉 tur Excidi. P. Chrys. Ser.
Jam, 1.22. Vult Apostolus ut non ta• simus auditores Sermonis 〈 ◊ 〉 etiam effectores, hoc est ta• quibus sermo qui inserit• dices agat, quod fit dùm• ex verbo concipitur, et 〈 ◊ 〉 entia nostra testatur fiden• Heming. in loc.
Jam, 1.22. Vult Apostles ut non ta• Simus auditores Sermon 〈 ◊ 〉 etiam effectores, hoc est ta• quibus sermon qui inserit• dices agat, quod fit dùm• ex verbo concipitur, et 〈 ◊ 〉 Entities nostra testatur fiden• Heming. in loc.
Verbum secun•um suos modos •u commodè •ictum nihil a•ud est, quam •ntentia in se bona observatis locorum, temporum, & personorum circumstantiis, prolata. Cartwr. hic.
Verbum secun•um suos modos •u commodè •ictum nihil a•ud est, quam •ntentia in se Bona observatis locorum, Temporum, & personorum circumstantiis, prolata. Cartwright. hic.
Seponam de •piritu qui est •per te, Spiritu •uta gratiae: non •t ideo minus aberet Moses, •d ut illi tan•um haberent de •piritu Dei, •uantum ad•ensurus ipsis •at Deus voca•or is auctor, ut •osi adju•ento essent.
Seponam de •piritu qui est •per te, Spiritu •uta Gratiae: non •t ideo minus aberet Moses, •d ut illi tan•um haberent de •piritu Dei, •uantum ad•ensurus Ipse •at Deus voca•or is auctor, ut •osi adju•ento essent.
In istos fines incumbit Magistratui singularis cura legum & judiciorum, ut comomni justitiá et aequitate, tam constituantur, quam exequutioni mandentur. Ames. ubi suprà.
In istos fines incumbit Magistrate singularis Cure Legume & judiciorum, ut comomni justitiá et aequitate, tam constituantur, quam exequutioni mandentur. Ames. ubi suprà.
Want of Faith the greatest w•• See for th•• Iob. 13.15. • 27.13. L• 22.32. Jo• 36. other 〈 ◊ 〉 wants nev•• pinch us t•• our Faith 〈 ◊ 〉ns, Fides 〈 … 〉 mem non ti••. Hier. If 〈 … 〉 take away 〈 … 〉 mear, God 〈 … 〉 take away 〈 … 〉 hunger, sa••• the Marty 〈 … 〉
Want of Faith the greatest w•• See for th•• Job 13.15. • 27.13. L• 22.32. Jo• 36. other 〈 ◊ 〉 Wants nev•• pinch us t•• our Faith 〈 ◊ 〉ns, Fides 〈 … 〉 man non ti••. Hier. If 〈 … 〉 take away 〈 … 〉 mear, God 〈 … 〉 take away 〈 … 〉 hunger, sa••• the Mart 〈 … 〉
Fortitudo togata, est quâ non tantum in aegritudine etmorbis, in tempestate maris, in Sylvis & incursu la•ronum, sed etiam in ferendis injuijs quibu•nos adversarij afficere conantur, aut afficiunt, illisque non privatâ vindictâ, sed auxilio legum depellendis, animi firmitatem deliberatam retinemus. Polan. Syntag. Theol. lib. 10. cap. 19.
Fortitudo togata, est quâ non Tantum in aegritudine etmorbis, in tempestate maris, in Forest & incursu la•ronum, sed etiam in ferendis injuijs quibu•nos adversarij afficere conantur, Or afficiunt, illisque non privatâ vindictâ, sed Auxilio Legume depellendis, animi firmitatem deliberatam retinemus. Polan. Syntag Theology lib. 10. cap. 19.
Veritatem quam scripfit in corde hominis quia non legebatur in corde, iteravit Deus in Tabulis, ut voce fornisecùs admotâ rediret ad cor, & ibi inveniret, quod extrà legeret. Lombard, Sentent. lib. 3. Distinct. 37.
Veritatem quam scripfit in cord hominis quia non legebatur in cord, iteravit Deus in Tables, ut voce fornisecùs admotâ rediret ad cor, & There inveniret, quod extrà legeret. Lombard, Sentent. lib. 3. Distinct. 37.
Non solùm verum opponi• tur falso, et v• ritas mendac•• verùm etiam 〈 ◊ 〉 significat sin•• rum et simpl• cem, et oppor•tur fucato et 〈 ◊ 〉 mulato. Zan• de Nat. D•• lib. 3. cap. 3 〈 ◊ 〉
Non solùm verum opponi• tur False, et v• ritas mendac•• verùm etiam 〈 ◊ 〉 significat sin•• rum et simpl• cem, et oppor•tur fucato et 〈 ◊ 〉 mulato. Zan• de Nat. D•• lib. 3. cap. 3 〈 ◊ 〉
Exo. 18. •• Quoniam 〈 ◊ 〉 pturimum • duntur ins• judicibus, ob quaestu, no• tis munitie• contra hoc g g••corruptelae ••avaritiam ••professo det••rentur. Ca•• in loc. Reasons 〈 … 〉 Magistrat•• should H••• Covetous•••
Exo. 18. •• Quoniam 〈 ◊ 〉 pturimum • duntur ins• judicibus, ob quaestu, no• this munitie• contra hoc g g••corruptelae ••avaritiam ••professo det••rentur. Ca•• in loc. Reasons 〈 … 〉 Magistrat•• should H••• Covetous•••
1 Sam. 15.4. Annon eligendi de toto orbe orbem judicaturi? Sanè huic negotio non se ingerat rogans. Alius pro alio, alius forcè et pro se rogat: Pro quo rogaris, sit suspectus, Qui ipse rogat pro se, jam judicatus est. Nec interest per se, an per alium quis roget. Bern de. consid. lib. 4. cap. 4.
1 Sam. 15.4. Annon eligendi de toto orbe orbem judicaturi? Sanè huic negotio non se ingerat rogans. Alius Pro Alio, alius forcè et Pro se Rogat: Pro quo rogaris, sit suspectus, Qui ipse Rogat Pro se, jam judicatus est. Nec Interest per se, an per Alium quis roget. Bern de. Consider. lib. 4. cap. 4.
