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JOB X. 7. Thou knowest that I am not wicked: And there is none that can deliver out of thine hand.JOB X. 7. Thou Knowest that I am not wicked: And there is none that can deliver out of thine hand.
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THIS Text contains the Sum and Marrow of the grand Controversie betwixt afflicted Job and his censuring Friends:
THIS Text contains the Sum and Marrow of the grand Controversy betwixt afflicted Job and his censuring Friends:
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They will needs prove Job to be a wicked man.
They will needs prove Job to be a wicked man.
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The Devil and Job 's Friends speak the same Language, only Satan presumes upon it, That if God will touch Job 's Flesh, he will curse him to his Face; ch. 2.5.
The devil and Job is Friends speak the same Language, only Satan Presumest upon it, That if God will touch Job is Flesh, he will curse him to his Face; changed. 2.5.
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His Friends uncharitably accuse him as one that had cursed God, or committed some scandalous Sin,
His Friends uncharitably accuse him as one that had cursed God, or committed Some scandalous since,
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and therefore God did so severely touch his Flesh.
and Therefore God did so severely touch his Flesh.
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Against this Charge Job makes his Appeal to the heart-searching God, and saith, Thou knowest that I am not wicked.
Against this Charge Job makes his Appeal to the heart-searching God, and Says, Thou Knowest that I am not wicked.
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The latter part of the Text speaks, 1. A Concession; I may for all my Integrity be in God's Hand;
The latter part of the Text speaks, 1. A Concession; I may for all my Integrity be in God's Hand;
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i.e. in the correcting Hand of God. 2. An Assertion; None can deliver out of thine hands; q d. i.e. in the correcting Hand of God. 2. an Assertion; None can deliver out of thine hands; q worser.
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I may continue long under it, and no power in Heaven and Earth can rescue me,
I may continue long under it, and no power in Heaven and Earth can rescue me,
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except God himself set me at liberty. A word of the former, tho' the latter be the Subject assigned to me:
except God himself Set me At liberty. A word of the former, though the latter be the Subject assigned to me:
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[ Thou knowest ] The words are very emphatical in the first Language; NONLATINALPHABET i.e. It is upon thy knowledge that I am not wicked; q. d.
[ Thou Knowest ] The words Are very emphatical in the First Language; i.e. It is upon thy knowledge that I am not wicked; q. worser.
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Thou hast not this Knowledge from without, i. e. from Reports or Hearsay; no, thy Knowledge is from thy self, it's internal, immediate, and therefore perfect and infallible.
Thou hast not this Knowledge from without, i. e. from Reports or Hearsay; no, thy Knowledge is from thy self, it's internal, immediate, and Therefore perfect and infallible.
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Obj. 1. GOD exactly knows every Man's state and frame: His Knowledge is not consequent but concomitant of his Search;Object 1. GOD exactly knows every Man's state and frame: His Knowledge is not consequent but concomitant of his Search;
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All thing's are naked and opened unto the Eyes of him with whom we have to do, Heb. 4.13. GOD's Line soundeth Man's Depth; All thing's Are naked and opened unto the Eyes of him with whom we have to do, Hebrew 4.13. GOD's Line soundeth Man's Depth;
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himself anatomizeth all our parts, our Persons and Actions are manifest to God now, and shall be laid open before Angels and Men at the great day.
himself Anatomizeth all our parts, our Persons and Actions Are manifest to God now, and shall be laid open before Angels and Men At the great day.
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Thou knowest that I am not wicked. ] He saith not that I am not a Sinner; Thou Knowest that I am not wicked. ] He Says not that I am not a Sinner;
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alas, there's too much Sin in me, Sin (saith an Interpreter) sticks in the Regenerate,
alas, there's too much since in me, since (Says an Interpreter) sticks in the Regenerate,
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yet they cannot or ought not to be called wicked; God gives the Denomination from the better part:
yet they cannot or ought not to be called wicked; God gives the Denomination from the better part:
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The best Saints are but Sinners, the worst Saints are not wicked; they are indeed Sinners by their remaining Corruption, but godly by receiv'd Renovation.
The best Saints Are but Sinners, the worst Saints Are not wicked; they Are indeed Sinners by their remaining Corruption, but godly by received Renovation.
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The word here [ That I am not wicked ] is a Verb, [ NONLATINALPHABET ] quod non imple egerim; as David, Ps. 18.21. And have not wickedly departed from my God; i. e. in a course of sinning.
The word Here [ That I am not wicked ] is a Verb, [ ] quod non Impl egerim; as David, Ps. 18.21. And have not wickedly departed from my God; i. e. in a course of sinning.
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The Phrase also imports a being condemned and cast at God's Bar, as a wicked man, Ps. 109.7. when, he is judged let him be condemned [ Erat improbus ] let him go forth as a condemned Malefactor.
The Phrase also imports a being condemned and cast At God's Bar, as a wicked man, Ps. 109.7. when, he is judged let him be condemned [ Erat Improbus ] let him go forth as a condemned Malefactor.
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I dare appeal to the All wise Heart-searching God, that I am not such an one.
I Dare appeal to the All wise Heart-searching God, that I am not such an one.
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Doct. 1. That a truly gracious Soul dare Appeal to God, that he is not wicked. Doct. 1. That a truly gracious Soul Dare Appeal to God, that he is not wicked.
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The Child of God makes God Witness of his Integrity;
The Child of God makes God Witness of his Integrity;
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when Enemies scorn, Satan accuseth, Conscience nips, and God himself keeps at a distance, then the devout Soul can say as Job 16.19. Also now behold, my witness is in Heaven, and my Record is on high.
when Enemies scorn, Satan Accuseth, Conscience nips, and God himself keeps At a distance, then the devout Soul can say as Job 16.19. Also now behold, my witness is in Heaven, and my Record is on high.
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This may seem a Paradox, but it's a great Truth, that the holiest Saint on Earth dare not justifie himself before God,
This may seem a Paradox, but it's a great Truth, that the Holiest Saint on Earth Dare not justify himself before God,
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yet he dare stand before God to justifie his Integrity.
yet he Dare stand before God to justify his Integrity.
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This must be understood in an evangelical sence, not in a legal, thro' Christ the Mediator, not as in himself, according to the Covenant of Grace, not of Works.
This must be understood in an Evangelical sense, not in a Legal, through christ the Mediator, not as in himself, according to the Covenant of Grace, not of Works.
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A great Divine saith, The Gospel-Covenant relaxeth the rigor of the Law, which called for compleat Obedience, by resolving all that into this of Sinecrity and Truth.
A great Divine Says, The Gospel covenant relaxeth the rigor of the Law, which called for complete obedience, by resolving all that into this of Sinecrity and Truth.
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When we go upon the Tryal for our Lives before Christ's Bar, the great Inquest will be,
When we go upon the Trial for our Lives before Christ's Bar, the great Inquest will be,
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whether we have been sincere or not;
whither we have been sincere or not;
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he means not that Sincerity is set up in Christ's Room, but as it is evidential of our Interest in him:
he means not that Sincerity is Set up in Christ's Room, but as it is evidential of our Interest in him:
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Hence saith Job, Let me be weighed in an even balance, that God may know mine integrity, Job 31.16. He means a Gospel-balance, for by the works of the law shall no Flesh be justified;
Hence Says Job, Let me be weighed in an even balance, that God may know mine integrity, Job 31.16. He means a Gospel-balance, for by the works of the law shall no Flesh be justified;
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nor doth he mean, that God must weigh him before he know him, but it's spoken after the manner of Men:
nor does he mean, that God must weigh him before he know him, but it's spoken After the manner of Men:
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Hence David saith, Ps. 139.23, 24. Search me, O God, and know my heart:
Hence David Says, Ps. 139.23, 24. Search me, Oh God, and know my heart:
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try me, and know my thoughts, and see if there be any wicked way in me: try me, and know my thoughts, and see if there be any wicked Way in me:
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There is Sin in me, too much Wickedness in my naughty Heart, God knows, but I dare appeal to thee, that there's no wicked way,
There is since in me, too much Wickedness in my naughty Heart, God knows, but I Dare appeal to thee, that there's no wicked Way,
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or way of Wickedness, i. e. no ordinary Road, nor any uninterrupted Path of Sin in me;
or Way of Wickedness, i. e. no ordinary Road, nor any uninterrupted Path of since in me;
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it doth not make a Thorow fair of my Soul. I give it many a turn,
it does not make a Thorough fair of my Soul. I give it many a turn,
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and dare appeal to thee, that I would be gladly rid of it.
and Dare appeal to thee, that I would be gladly rid of it.
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All, I shall do in this point, is, to propound and answer this weighty Case of Conscience.
All, I shall do in this point, is, to propound and answer this weighty Case of Conscience.
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Quest. How may a Christian make it out in his Appeal to God, that he is not wicked? I confess, this is a great Question,Quest. How may a Christian make it out in his Appeal to God, that he is not wicked? I confess, this is a great Question,
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and hard to be resolved, but I shall follow the Scripture-line in representing the Good Soul's Case in his Appeal to God.
and hard to be resolved, but I shall follow the Scripture-line in representing the Good Soul's Case in his Appeal to God.
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1. Lord, thou knowest I am not as I have been, there's a great change wrought in my Heart and Life;
1. Lord, thou Knowest I am not as I have been, there's a great change wrought in my Heart and Life;
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a turn I have had, thou knowest, whether it be saving or no, whether from the power of Satan to God;
a turn I have had, thou Knowest, whither it be Saving or not, whither from the power of Satan to God;
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but I can say, such such a one I was, but I am not I, a new Frame I am put into, thou knowest whether it be the new Creature;
but I can say, such such a one I was, but I am not I, a new Frame I am put into, thou Knowest whither it be the new Creature;
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the Stream of my Affections runs in another Channel, thou knowest whether in the Channel of Grace, and Heavenwards. the Stream of my Affections runs in Another Channel, thou Knowest whither in the Channel of Grace, and Heavenwards.
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2. Thou knowest I have made a solemn Covenant with thy self; thou knowest the time, place, manner, inducements, ends, witness of this Covenant;
2. Thou Knowest I have made a solemn Covenant with thy self; thou Knowest the time, place, manner, inducements, ends, witness of this Covenant;
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I did study the Nature of this Covenant, and felt the Pulfe of my Soul,
I did study the Nature of this Covenant, and felt the Pulfe of my Soul,
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whether I was cordial in it, and I thought I chose thee only to be my chiefest Good and utmost End,
whither I was cordial in it, and I Thought I chosen thee only to be my chiefest Good and utmost End,
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and gave up my self entirely to thee, when there was no witness besides God and my own Conscience;
and gave up my self entirely to thee, when there was no witness beside God and my own Conscience;
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thou knowest whether I had any Reserves, Distinctions, Evasions in this solemn Transaction;
thou Knowest whither I had any Reserves, Distinctions, Evasions in this solemn Transaction;
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I have given thee the Keys of my Heart, and am glad of such a Guest and Lord.
I have given thee the Keys of my Heart, and am glad of such a Guest and Lord.
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3. Lord, thou knowest I do not regard Iniquity in my Heart, I cannot look pleasantly upon it;
3. Lord, thou Knowest I do not regard Iniquity in my Heart, I cannot look pleasantly upon it;
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there is a secret dislike of every Sin, not only as Soul-damning, but as God dishonouring;
there is a secret dislike of every since, not only as Soul damning, but as God Dishonoring;
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I hate every false way, as contrary to the Law of God; yea, methinks I find an Antipathy to it, as contrary to my new Nature; I hate every false Way, as contrary to the Law of God; yea, methinks I find an Antipathy to it, as contrary to my new Nature;
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tho' suited to my carnal Palate, yet Grace raiseth my Stomach against it, for the intrinsick Evil in it,
though suited to my carnal Palate, yet Grace Raiseth my Stomach against it, for the intrinsic Evil in it,
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as well as Consequence of it, I hate it, tho' delectable, profitable; yea, and abhor what is evil, Rom. 11.9. Jude 23. • even the garment spotted by the Flesh.
as well as Consequence of it, I hate it, though delectable, profitable; yea, and abhor what is evil, Rom. 11.9. U^de 23. • even the garment spotted by the Flesh.
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4. Lord, thou knowest I do daily resolve and pray against Sin, all Sin, of Heart and Life, thy self is privy to my earnest supplications, that I may not be led into Temptation, or left under the power of it;
4. Lord, thou Knowest I do daily resolve and pray against since, all since, of Heart and Life, thy self is privy to my earnest supplications, that I may not be led into Temptation, or left under the power of it;
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Lord, set a watch before my mouth, encline not my heart to any evil thing: Psal. 17.3. God forbid I should do this or that wickedness, and sin against God.
Lord, Set a watch before my Mouth, incline not my heart to any evil thing: Psalm 17.3. God forbid I should do this or that wickedness, and since against God.
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I am purposed that my mouth (hand, feet) shall not transgress. I am purposed that my Mouth (hand, feet) shall not transgress.
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God hath heard my Prayer, and known my Vows against this and that particular Lust, to which I was formerly addicted, and hope I can say as David, I was also up• 〈 ◊ 〉 before him,
God hath herd my Prayer, and known my Vows against this and that particular Lust, to which I was formerly addicted, and hope I can say as David, I was also up• 〈 ◊ 〉 before him,
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and I kept my self from mine iniquity, it prevails not over me. 5. Lord, thou knowest I am daily seeking not only to lop off the Branches, and I kept my self from mine iniquity, it prevails not over me. 5. Lord, thou Knowest I am daily seeking not only to lop off the Branches,
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but to stub up the Roots of Sin, to cut off Members that but weaken and mortifie the Body of Deam, to crucifie the Flesh, with the Affections and Lusts. Alas, it's not enough to cease the Acts,
but to stub up the Roots of since, to Cut off Members that but weaken and mortify the Body of Dream, to crucify the Flesh, with the Affections and Lusts. Alas, it's not enough to cease the Acts,
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but my Soul would weaken the Habits of Sin:
but my Soul would weaken the Habits of since:
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Oh that the Old Man were crucified with Christ, that the body of Sin may be destroyed:
O that the Old Man were Crucified with christ, that the body of since may be destroyed:
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The only Conquest is wrought by Christ's Death and Resurrection; The only Conquest is wrought by Christ's Death and Resurrection;
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I do find it is nothing but the Law of Life in Christ Jesus that must make me free from the law of Sin and Death:
I do find it is nothing but the Law of Life in christ jesus that must make me free from the law of since and Death:
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he only came to destroy the works of the Devil. 6. Lord, thou knowest I set my self against secret and spiritual Sins; he only Come to destroy the works of the devil. 6. Lord, thou Knowest I Set my self against secret and spiritual Sins;
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cleanse thou me from secret sins, Psal, 19.12, 13 as well as keep me back from presunptuous sins. cleanse thou me from secret Sins, Psalm, 19.12, 13 as well as keep me back from presunptuous Sins.
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I am afraid of Pride, hardness of Heart, lukewarmness, hypocrisie, vanity, formality, and all spiritual as well as fleshly Wickedness.
I am afraid of Pride, hardness of Heart, lukewarmness, hypocrisy, vanity, formality, and all spiritual as well as fleshly Wickedness.
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Now I understand by the Holy Law, that the least motions of Sin in my Heart are evil, and deserve Death; Now I understand by the Holy Law, that the least motions of since in my Heart Are evil, and deserve Death;
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thou knowest whether I make not conscience of those Sins, which others make no reckoning of,
thou Knowest whither I make not conscience of those Sins, which Others make no reckoning of,
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even vain thoughts, risings 〈 ◊ 〉
even vain thoughts, risings 〈 ◊ 〉
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7. Lord, thou knowest the Conflicts and Combats betwixt 〈 … 〉, the flesh lusting against the spirit, Gal 5 1. Cant. 6. • and the 〈 … 〉 the flesh.
7. Lord, thou Knowest the Conflicts and Combats betwixt 〈 … 〉, the Flesh lusting against the Spirit, Gall 5 1. Cant 6. • and thee 〈 … 〉 the Flesh.
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Methinks I find within me as it 〈 … 〉 •panies of two Armies; my Corruption is not on the Throne, but in the Field;
Methinks I find within me as it 〈 … 〉 •panies of two Armies; my Corruption is not on the Throne, but in the Field;
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Sin hath not dominion over me:
since hath not dominion over me:
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I am daily warring, and tho' I am ost soiled by it, yet fall on again;
I am daily warring, and though I am ost soiled by it, yet fallen on again;
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it is not a King, but a Tyrant in me;
it is not a King, but a Tyrant in me;
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I go daily armed into the Field, and must militate under the Banner of my dear Lord, and shall be Conqueror.
I go daily armed into the Field, and must militate under the Banner of my dear Lord, and shall be Conqueror.
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8. Lord, these Sins break my Heart, as they break out •r work within, they lye as an heavy load on my Conscience, make me weary and heavy lan• 〈 … 〉 I cry, O wretched man that I am, who shall del• 〈 … 〉 from this body of death? Thou knowest the 〈 … 〉 Groan• my Sin hath cost me;
8. Lord, these Sins break my Heart, as they break out •r work within, they lie as an heavy load on my Conscience, make me weary and heavy lan• 〈 … 〉 I cry, Oh wretched man that I am, who shall del• 〈 … 〉 from this body of death? Thou Knowest the 〈 … 〉 Groan• my since hath cost me;
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Lord, all my desire is 〈 … 〉 and my groaning is not hid from thee. Lord, all my desire is 〈 … 〉 and my groaning is not hid from thee.
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One Sin ha• 〈 … 〉 oft me more than all my other troubles; Oh my br• Bones!
One since ha• 〈 … 〉 oft me more than all my other Troubles; O my br• Bones!
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9. Lord, thou knowest I love not the comp•• of wicked men I bid them oft depart from me, not 〈 ◊ 〉 of ostentation, but for fear of infection;
9. Lord, thou Knowest I love not the comp•• of wicked men I bid them oft depart from me, not 〈 ◊ 〉 of ostentation, but for Fear of infection;
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I would no•• found among wicked men when my Lord calls: I'm 〈 ◊ 〉 not sate with vain persons;
I would no•• found among wicked men when my Lord calls: I'm 〈 ◊ 〉 not sat with vain Persons;
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Psal. 25 4, 5 yea, I have hated the con••ation of evil doors. Psalm 25 4, 5 yea, I have hated the con••ation of evil doors.
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I have ost got either Guilt or Grief• 〈 ◊ 〉 a needless associating with them;
I have ost god either Gilded or Grief• 〈 ◊ 〉 a needless associating with them;
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I hope thou wi•• •ot rank me with the wicked, whom I love not. 10. Lord, thou knowest I have loved the Society of thy Saints and Servants;
I hope thou wi•• •ot rank me with the wicked, whom I love not. 10. Lord, thou Knowest I have loved the Society of thy Saints and Servants;
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I am a Companion 〈 ◊ 〉 •ll them that fear thee, these I account the Excellent 〈 … 〉 •arth, in whom is all my delight. I am a Companion 〈 ◊ 〉 •ll them that Fear thee, these I account the Excellent 〈 … 〉 •arth, in whom is all my delight.
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I am sure wicked Men love not thy Children, and I am sure they are passed from Death to Life that love the brethrem.
I am sure wicked Men love not thy Children, and I am sure they Are passed from Death to Life that love the brethren.
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I love them, because they are so 〈 ◊ 〉 thee, my Heavenly Father, bea• 〈 ◊ 〉 image,
I love them, Because they Are so 〈 ◊ 〉 thee, my Heavenly Father, bea• 〈 ◊ 〉 image,
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tho' •oor in the World, and differ in 〈 … 〉 •om me, yet my Heart is towards them,
though •oor in the World, and differ in 〈 … 〉 •om me, yet my Heart is towards them,
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and 〈 … 〉 •nversing with them in God's Worship and 〈 … 〉.
and 〈 … 〉 •nversing with them in God's Worship and 〈 … 〉.
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11. Lord, I love 〈 … 〉, and 〈 … 〉 truly say, I love my Minister better 〈 … 〉 •ing,
11. Lord, I love 〈 … 〉, and 〈 … 〉 truly say, I love my Minister better 〈 … 〉 •ing,
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and the Word of God better for its Purity; 〈 ◊ 〉, ma•e me to know my Transgressions and my Sins.
and the Word of God better for its Purity; 〈 ◊ 〉, ma•e me to know my Transgressions and my Sins.
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I love 〈 ◊ 〉 pal•ating, but would have my wound search'd to the bottom, that it may be safely cured; I love 〈 ◊ 〉 pal•ating, but would have my wound searched to the bottom, that it may be safely cured;
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Let the 〈 … 〉 •ite me, 〈1 line〉 it shall be a kindness; Let the 〈 … 〉 •ite me, 〈1 line〉 it shall be a kindness;
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yea, and Ishmael 's 〈 … 〉 all do me good, by a solemn reflecting upon my 〈 … 〉.
yea, and Ishmael is 〈 … 〉 all do me good, by a solemn reflecting upon my 〈 … 〉.
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12. Lord, thou knowest whether my Soul, 〈 … 〉 love thee and Jesus Christ;
12. Lord, thou Knowest whither my Soul, 〈 … 〉 love thee and jesus christ;
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thou hast said 〈 … 〉 •lieve Christ is precious, I have ost been feeling the Pulse 〈 ◊ 〉 my Soul, thou hast said 〈 … 〉 •lieve christ is precious, I have ost been feeling the Pulse 〈 ◊ 〉 my Soul,
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and at last dare appeal to thee with Peter, ••rd, thou knowest that I love thee;
and At last Dare appeal to thee with Peter, ••rd, thou Knowest that I love thee;
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thy self shalt vouch for ••e, and make my Affidavit: Thou shalt not have this •••restation at my hand, but upon thine own knowledg. thy self shalt vouch for ••e, and make my Affidavit: Thou shalt not have this •••restation At my hand, but upon thine own knowledge.
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•hou art the chiefest of Ten thousand; yea, doubtless I •unt all things but loss for the Excellency of the knowledge of •hrist.
•hou art the chiefest of Ten thousand; yea, doubtless I •unt all things but loss for the Excellency of the knowledge of •hrist.
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13. Lord, thou knowest what a poor sorry thing I •ccount the World to be in all its Glory and Gayety;
13. Lord, thou Knowest what a poor sorry thing I •ccount the World to be in all its Glory and Gaiety;
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•as, the Pleasures, Profits, Honours of the World are a •oor Pageantry;
•as, the Pleasures, Profits, Honours of the World Are a •oor Pageantry;
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I have made Moses 's choice, to suffer •flictions with the people of God, than the pleasures of sin, Honours and Offices in •haraoh 's Court.
I have made Moses is choice, to suffer •flictions with the people of God, than the pleasures of since, Honours and Offices in •haraoh is Court.
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I can look thro' •he best of the World, and can turn my back upon it,
I can look through •he best of the World, and can turn my back upon it,
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as •n empty insignificant thing, tho' the Men of the World •re content with it for their Portion.
as •n empty insignificant thing, though the Men of the World •re content with it for their Portion.
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14. Lord, thou knowest the way that I take, and the •arnest desire and design of my Soul to walk in thy ways, to have respect to all thy Commandments, to attend •n all thy Ordinances;
14. Lord, thou Knowest the Way that I take, and the •arnest desire and Design of my Soul to walk in thy ways, to have respect to all thy commandments, to attend •n all thy Ordinances;
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I miss it in all, but dare baulk •one;
I miss it in all, but Dare balk •one;
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my aim is, to fulfil all Gods wills, to stand compleat •n all the will of God;
my aim is, to fulfil all God's wills, to stand complete •n all the will of God;
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there's no Flesh-displeasing Duty, •o self-denying Act, but I attempt to do it;
there's no Flesh-displeasing Duty, •o self-denying Act, but I attempt to do it;
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if God say •o it, I will not consult Flesh and Blood, but say, As thou •dst said, so must I do, my Foot standeth in an even place, conditions.
if God say •o it, I will not consult Flesh and Blood, but say, As thou •dst said, so must I do, my Foot Stands in an even place, conditions.
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15. Lord, thou knowest I do my best in every religious Exercise, God forbid that I should offer to the Lord •hat which costs me nothing;
15. Lord, thou Knowest I do my best in every religious Exercise, God forbid that I should offer to the Lord •hat which costs me nothing;
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I must love the Lord with all my soul, mind, strength, God forbid that I should do the work of the Lord negligently, or offer to the Lord a corrupt thing.
I must love the Lord with all my soul, mind, strength, God forbid that I should do the work of the Lord negligently, or offer to the Lord a corrupt thing.
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Oh that I could be more servent in Spirit in serving God. God deserves more, my best is infinitely below him.
O that I could be more servient in Spirit in serving God. God deserves more, my best is infinitely below him.
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Oh that I could do more! but alas, I am short in all.
O that I could do more! but alas, I am short in all.
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16. Lord, thou knowest my design in all I do is for th• Glory, and the enjoyment of thee;
16. Lord, thou Knowest my Design in all I do is for th• Glory, and the enjoyment of thee;
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I dare not look a• both, then I lose my self in my natural, civil, spiritual Acts, all the Lines must and shall bend this way, that G•• in all things may be glorified through Jesus Christ;
I Dare not look a• both, then I loose my self in my natural, civil, spiritual Acts, all the Lines must and shall bend this Way, that G•• in all things may be glorified through jesus christ;
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my design is, to live to the Lord, and to dye to the Lord, th•• Christ may be magnified to my Body, by life or death:
my Design is, to live to the Lord, and to die to the Lord, th•• christ may be magnified to my Body, by life or death:
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And Oh that I could enjoy Communion with God in every Duty and Ordinance! thou knowest this is my Heaven.
And O that I could enjoy Communion with God in every Duty and Ordinance! thou Knowest this is my Heaven.
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17. Lord, thou knowest all my dependance is upon thy Majesty, both for assistance and acceptance:
17. Lord, thou Knowest all my dependence is upon thy Majesty, both for assistance and acceptance:
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I mu•• lean on my beloved: I mu•• lean on my Beloved:
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Cant. 8.5 1 Cor. 15 10 2 Cor. 3 5 by the Grace of God I am what I am I cannot think a good thought without fresh Supplies o• Grace:Cant 8.5 1 Cor. 15 10 2 Cor. 3 5 by the Grace of God I am what I am I cannot think a good Thought without fresh Supplies o• Grace:
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but I am able to do all things through the strength of Christ: I shall run the ways of thy commandments when thou shalt enlarge my heart: but I am able to do all things through the strength of christ: I shall run the ways of thy Commandments when thou shalt enlarge my heart:
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and I lay all upon thy golden Altar to be accepted in the Beloved.
and I lay all upon thy golden Altar to be accepted in the beloved.
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18. Lord, thou knowest I am daily pressing towards Perfection, I have not yet attained what I would fain•• be at:
18. Lord, thou Knowest I am daily pressing towards Perfection, I have not yet attained what I would fain•• be At:
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I would be mending what's amiss, soaring up to an higher pitch in Grace, perfecting Holiness in the fea• of God, encreasing with all the encrease of God till I come to a perfect man.
I would be mending what's amiss, soaring up to an higher pitch in Grace, perfecting Holiness in the fea• of God, increasing with all the increase of God till I come to a perfect man.
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Alas, how much do I yet want of Perfecti•on? I would still be singing the song of Degrees, And g• from strength to strength, Psal. 84.7. till I appear before God in Zion.
Alas, how much do I yet want of Perfecti•on? I would still be singing the song of Degrees, And g• from strength to strength, Psalm 84.7. till I appear before God in Zion.
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19. Lord, thou knowest how much I am concern'd for the Church of God, which gives some grounds to hope I am a lively Member of that mystical Body:
19. Lord, thou Knowest how much I am concerned for the Church of God, which gives Some grounds to hope I am a lively Member of that mystical Body:
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If I forget Jerusalem, let my right hand forget her cunning. Oh, it raiseth my Heart to see the Gospel propagated, Sinners converted, Saints edified, united: If I forget Jerusalem, let my right hand forget her cunning. O, it Raiseth my Heart to see the Gospel propagated, Sinners converted, Saints edified, united:
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But oh, it runs to my Heart to see Christ's Interest laid low, the preaching of the Gospel obstructed, few Converts, Scandals breaking out, Contentions breaking in:
But o, it runs to my Heart to see Christ's Interest laid low, the preaching of the Gospel obstructed, few Converts, Scandals breaking out, Contentions breaking in:
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Wo is me, — the good man is perished out of the earth: Wickedness abounds, Love decays:Woe is me, — the good man is perished out of the earth: Wickedness abounds, Love decays:
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[ terras Astraea Reliquit ] I may make that Lamentation, Isa. 59. 20. Lord, thou knowest, notwithstanding all this, what a mean account I have of my self and my poor doings [ horreo quicquid de meo est ];
[ terras Astraea Reliquit ] I may make that Lamentation, Isaiah 59. 20. Lord, thou Knowest, notwithstanding all this, what a mean account I have of my self and my poor doings [ Horreo quicquid de meo est ];
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alas, my doings are but Dregs and Rags;
alas, my doings Are but Dregs and Rags;
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I am still an unprofitable Servant; I despair of my self, I abhor my self in dust and ashes, Job 42 6. I will be vile in mine own eyes:
I am still an unprofitable Servant; I despair of my self, I abhor my self in dust and Ashes, Job 42 6. I will be vile in mine own eyes:
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God may justly condemn me, notwithstanding all I have done;
God may justly condemn me, notwithstanding all I have done;
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yea, for all I have done, if God mark Iniquity, O Lord, who shall stand? I fly to my Advocate Jesus Christ, and desire this New Testament.
yea, for all I have done, if God mark Iniquity, Oh Lord, who shall stand? I fly to my Advocate jesus christ, and desire this New Testament.
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Aaron may take away the iniquity of my holy things. I shall subjoin a few words of Application. First, for Doctrin.Aaron may take away the iniquity of my holy things. I shall subjoin a few words of Application. First, for Doctrine.
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If God's Children thus appeal, then
If God's Children thus appeal, then
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1. Others do not know their Hearts, for God's Children appeal not to Men as they do to God:
1. Others do not know their Hearts, for God's Children appeal not to Men as they do to God:
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No man knows another's Heart, and should not pretend to it; that's a wild groundless Censure, such carry fair, but their Hearts are naught.
No man knows another's Heart, and should not pretend to it; that's a wild groundless Censure, such carry fair, but their Hearts Are nought.
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How knowest thou? Dost thou usurp God's Throne? The best Men have been deceived with others Professions;
How Knowest thou? Dost thou usurp God's Throne? The best Men have been deceived with Others Professions;
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so the best Church on Earth, with Simon Magus, Act. 8.13, 22. [ De secretis non judicat Ecclesia.
so the best Church on Earth, with Simon Magus, Act. 8.13, 22. [ De secretis non judicat Ecclesia.
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] The Church judgeth of overt-Acts, not of secret Thoughts.
] The Church Judgeth of overt-Acts, not of secret Thoughts.
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2. The most observant Persons have much ado to know their own Hearts, but are glad to appeal to God.
2. The most observant Persons have much ado to know their own Hearts, but Are glad to appeal to God.
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The Prophet saith, Who knows it? i. e. few:
The Prophet Says, Who knows it? i. e. few:
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It is a deep fathomless Pit. Hazael said, Is thy Servant a Dog, that I should do such things? Peter was confident he should never deny his Master, but both fail'd. It is a deep fathomless Pit. hazael said, Is thy Servant a Dog, that I should do such things? Peter was confident he should never deny his Master, but both failed.
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The inward thought of every one, Psal 64 6. and their heart, is deep, saith the Psalmist:The inward Thought of every one, Psalm 64 6. and their heart, is deep, Says the Psalmist:
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It gives doubtful and deceirful Answers, like the Heathen Oracles; He that trusteth in his own heart is a fool, it will certainly deceive him.
It gives doubtful and deceirful Answers, like the Heathen Oracles; He that Trusteth in his own heart is a fool, it will Certainly deceive him.
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3. Yet 'tis possible Men may know their spiritual Estate Godwards, else Job durst not thus appeal to God:
3. Yet it's possible Men may know their spiritual Estate Godwards, Else Job durst not thus appeal to God:
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This Expression speaks some confidence in Job [ Vox est non dubitantis sed asserentis ]; he doth not doubt, but assert his Integrity; yea, Job saith, ch. 27.6. My righteousness I hold fast and will not let it go:
This Expression speaks Some confidence in Job [ Vox est non dubitantis sed asserentis ]; he does not doubt, but assert his Integrity; yea, Job Says, changed. 27.6. My righteousness I hold fast and will not let it go:
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my heart shall not reproach me as long 〈 ◊ 〉 I live. It's possible Men may know whether they be in a state of Grace or no;my heart shall not reproach me as long 〈 ◊ 〉 I live. It's possible Men may know whither they be in a state of Grace or no;
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God hath given Conscience for this End:
God hath given Conscience for this End:
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The spirit of man is the candle of the Lord, searching a• the inward parts of the belly. The Spirit of man is the candle of the Lord, searching a• the inward parts of the belly.
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If Men were faithful, and would light their Candle at the Word, and make diligent search they might know more.
If Men were faithful, and would Light their Candle At the Word, and make diligent search they might know more.
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4. The whole World is distributed into two sorts of Persons, good and bad, godly and wicked, pious or prophane Two Loves, saith St. Augustin, built two Cities;
4. The Whole World is distributed into two sorts of Persons, good and bad, godly and wicked, pious or profane Two Loves, Says Saint Augustin, built two Cities;
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the Love o• God built Zion, and Worldly Love built Babylon; the whole Race of Mankind are Inhabitants of these two Cities:
the Love o• God built Zion, and Worldly Love built Babylon; the Whole Raze of Mankind Are Inhabitants of these two Cities:
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And tho' carnal Men will not believe it, but think Men differ rather [ gradu than specie ] only gradually, some better, others worse, not in kind,
And though carnal Men will not believe it, but think Men differ rather [ Grade than specie ] only gradually, Some better, Others Worse, not in kind,
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yet a time is coming when they shall discern betwixt the righteous and the wicked, between him that serveth God, Mal. 3 18. and him that serveth him not;
yet a time is coming when they shall discern betwixt the righteous and the wicked, between him that serves God, Malachi 3 18. and him that serves him not;
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when the sheep shall be set on the right hand, Mat. 25.34. and the goats on the left, and receive different Sentences from the Impartial Judge of the World:
when the sheep shall be Set on the right hand, Mathew 25.34. and the Goats on the left, and receive different Sentences from the Impartial Judge of the World:
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yea, at this day, as discriminating Grace makes a difference, so discriminating Preaching shews a difference among Men;
yea, At this day, as discriminating Grace makes a difference, so discriminating Preaching shows a difference among Men;
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yea, Ministers must teach People the difference between holy and prophane, as well as divide the Word of God aright;
yea, Ministers must teach People the difference between holy and profane, as well as divide the Word of God aright;
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and it is a discerner of the Thoughts and intents of the Heart. So that Men might see a vast difference,
and it is a discerner of the Thoughts and intents of the Heart. So that Men might see a vast difference,
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if they were not wilfully or judicially blind. Secondly, Another Use is, of Instruction and Admonition.
if they were not wilfully or judicially blind. Secondly, another Use is, of Instruction and Admonition.
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1. To all sorts of Persons, to be and behave themselves as such as may make their Appeal to God.
1. To all sorts of Persons, to be and behave themselves as such as may make their Appeal to God.
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Oh, that all Christians could say as the Church of old, Psal. 44.17, 21. All this is come upon us,
O, that all Christians could say as the Church of old, Psalm 44.17, 21. All this is come upon us,
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yet have we not forgotten thee, neither have we dealt falsly in thy covenant, &c. Shall not God search this out? for he knoweth the secrets of the heart. yet have we not forgotten thee, neither have we dealt falsely in thy Covenant, etc. Shall not God search this out? for he Knoweth the secrets of the heart.
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Oh Friends, what side are you of? God knows, it's fit you should know.
O Friends, what side Are you of? God knows, it's fit you should know.
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I know my sheep. John 1• 14. John 2 24. He needs not that any should testifie of man, for he knows what is in man. I know my sheep. John 1• 14. John 2 24. He needs not that any should testify of man, for he knows what is in man.
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Look to't, if you be godly, God will own you as his; if not, be sure your sin will find you out.
Look to't, if you be godly, God will own you as his; if not, be sure your since will find you out.
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Ask your selves, What am I, a Sheep or a Goat? Whose am I, GOD's Servant, Ask your selves, What am I, a Sheep or a Goat? Whose am I, GOD's Servant,
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or the Devil's Slave? What am I doing, GOD's Work, or the Devil's Drudgery? Whither am I going;
or the Devil's Slave? What am I doing, GOD's Work, or the Devil's Drudgery? Whither am I going;
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to Heaven or Hell? What say you to the twenty ' foresaid Appeals? Will your Hearts ingenuously eccho to them? If you say, Yes, compare your Hearts and Scripture, and go upon safe grounds;
to Heaven or Hell? What say you to the twenty ' foresaid Appeals? Will your Hearts ingenuously echo to them? If you say, Yes, compare your Hearts and Scripture, and go upon safe grounds;
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if not, tremble under Divine Wrath and the Sentence of Condemnation: Be distinct in this case, for you must be try'd another day.
if not, tremble under Divine Wrath and the Sentence of Condemnation: Be distinct in this case, for you must be tried Another day.
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2. If you find that you are wicked, then woe be to you, whether you be openly prophane or secret Hypocrites:
2. If you find that you Are wicked, then woe be to you, whither you be openly profane or secret Hypocrites:
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The light of the wicked shall be put out: Job 18 5. Job 13.16. Psal. 15.6. An Hypocrite shall not come before God: The Light of the wicked shall be put out: Job 18 5. Job 13.16. Psalm 15.6. an Hypocrite shall not come before God:
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The ungodly shall not stand in Judgment;
The ungodly shall not stand in Judgement;
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for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish:
for the Lord Knoweth the Way of the righteous, but the Way of the ungodly shall perish:
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The wicked must be silent in darkness; yea, turned into Hell; yea, God is angry with the wicked every day; The wicked must be silent in darkness; yea, turned into Hell; yea, God is angry with the wicked every day;
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and He will rain upon them snares, fire and brimstone, and an horrible tempest: Upon your Doors may be writ a Lord have mercy upon you;
and He will rain upon them snares, fire and brimstone, and an horrible tempest: Upon your Doors may be writ a Lord have mercy upon you;
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God will not own you, nor hear your Prayer, but say to the wicked, what hast thou to do to declare my statutes,
God will not own you, nor hear your Prayer, but say to the wicked, what hast thou to do to declare my statutes,
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or that thou shouldst take my covenant in thy mouth? All you do is sinful, natural, civil Religious acts.or that thou Shouldst take my Covenant in thy Mouth? All you do is sinful, natural, civil Religious acts.
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The very plowing of the wicked is sin; The very plowing of the wicked is since;
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their Prayer is abomination, yea, their Sacrifice; it will be bitterness in the end. Say to the wicked, It shall be all with him. their Prayer is abomination, yea, their Sacrifice; it will be bitterness in the end. Say to the wicked, It shall be all with him.
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Yea, the longer you live, and the more mischief you do, and the more misery you heap up, to sit you for Destruction.
Yea, the longer you live, and the more mischief you do, and the more misery you heap up, to fit you for Destruction.
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Oh, therefore bethink your selves, repent, forsake your way and thoughts, that he may have mercy on you.
O, Therefore bethink your selves, Repent, forsake your Way and thoughts, that he may have mercy on you.
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Third Use concerns God's Children, 1st, by way of Comfort; 2dly, Caution. Third Use concerns God's Children, 1st, by Way of Comfort; 2dly, Caution.
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1st, You that dare, and do thus appeal to God in sincerity, whose Hearts do not upbraid you, thank God for it;
1st, You that Dare, and do thus appeal to God in sincerity, whose Hearts do not upbraid you, thank God for it;
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this very Appeal is a good Evidence of your Sincerity, and will fortifie you, 1. Against the Censures of Men:
this very Appeal is a good Evidence of your Sincerity, and will fortify you, 1. Against the Censures of Men:
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God knows you better than men, and will clear you when men condemn you.
God knows you better than men, and will clear you when men condemn you.
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How often doth David chear up himself with this? Your Names may lye under a Cloud for a season, but God will bring forth your righteousness as the light: How often does David cheer up himself with this? Your Names may lie under a Cloud for a season, but God will bring forth your righteousness as the Light:
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Thus did he with holy Job. 2. Against Satan's sore Temptations;
Thus did he with holy Job. 2. Against Satan's soar Temptations;
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when he accuseth you to God, he will say, The Lord rebuke thee, Zech. 3.1, 2, 3, 4.1 John 3 26. O Satan:
when he Accuseth you to God, he will say, The Lord rebuke thee, Zechariah 3.1, 2, 3, 4.1 John 3 26. O Satan:
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He will take away your filthy garments. When Satan accuseth you to your selves, and Censcience condemns, God is greater than your Hearts, and will supersede all these Pleas. 3. In the hour of sad desertion,
He will take away your filthy garments. When Satan Accuseth you to your selves, and Conscience condemns, God is greater than your Hearts, and will supersede all these Pleasant. 3. In the hour of sad desertion,
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when God hides his Face, withdraws his Grace, this will chear you when you can go to God,
when God hides his Face, withdraws his Grace, this will cheer you when you can go to God,
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and say, Thou knowest I am not wicked;
and say, Thou Knowest I am not wicked;
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let God carry as he pleaseth to me, his Kisses are his own, he doth me no wrong, I will cling to him still, Though he kill me, Job 13.15. I will trust in him;
let God carry as he Pleases to me, his Kisses Are his own, he does me no wrong, I will cling to him still, Though he kill me, Job 13.15. I will trust in him;
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if he carry strangely to me, yet he is good, worthy to be follow'd in the dark:
if he carry strangely to me, yet he is good, worthy to be followed in the dark:
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I will stay my self on the Lord my God. I will stay my self on the Lord my God.
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4. In a dying hour this will be a blessed Reflection, when a Soul can say with good Hezekiah, under the Sentence of Death, Isa. 38.3. 4. In a dying hour this will be a blessed Reflection, when a Soul can say with good Hezekiah, under the Sentence of Death, Isaiah 38.3.
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Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart. remember now, Oh Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart.
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Oh happy Soul, that can look Death in the Face, and with confidence approach the tremendous Tribunal under the comfortable fence of this Upright and Scriptural Appeal!
O happy Soul, that can look Death in the Face, and with confidence approach the tremendous Tribunal under the comfortable fence of this Upright and Scriptural Appeal!
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Yet take a Caution or two,
Yet take a Caution or two,
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1. Take heed of Ostentation, pride not your selves in it, for this is contrary to the nature and ends of this Appeal.
1. Take heed of Ostentation, pride not your selves in it, for this is contrary to the nature and ends of this Appeal.
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If I justifie myself, saith Job, mine own mouth shall condemn me. Alas, I am far from Perfection; If I justify myself, Says Job, mine own Mouth shall condemn me. Alas, I am Far from Perfection;
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I am vile, what shall I answer thee? I will lay my hand upon my mouth; I am vile, what shall I answer thee? I will lay my hand upon my Mouth;
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yea, I repent in dust and ashes. 2. The Lord Jesus is to be our only Surety, to answer for us: yea, I Repent in dust and Ashes. 2. The Lord jesus is to be our only Surety, to answer for us:
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where is boasting? It is excluded; By what law? of works? nay, but by the law of Faith. where is boasting? It is excluded; By what law? of works? nay, but by the law of Faith.
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The Gospel-language is, In the Lord shall all the seed of Israel be justified, and shall glory, Isa. 45.25.
The Gospel-language is, In the Lord shall all the seed of Israel be justified, and shall glory, Isaiah 45.25.
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Thus I have dispatch'd the former part of my Text; I proceed to the latter, There is none that can deliver out of thine hand. What, none!
Thus I have dispatched the former part of my Text; I proceed to the latter, There is none that can deliver out of thine hand. What, none!
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then our condition were sad, as forlorn as the fallen Angels;
then our condition were sad, as forlorn as the fallen Angels;
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but none here must refer to meer Creatures, for Jesus Christ can deliver us out of the hands of Justice, from present wrath, and wrath to come.
but none Here must refer to mere Creatures, for jesus christ can deliver us out of the hands of justice, from present wrath, and wrath to come.
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The Hand of God is the Power of God; Deliverance is either temporal, or spiritual, or eternal Deliverance; The Hand of God is the Power of God; Deliverance is either temporal, or spiritual, or Eternal Deliverance;
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which way soever it be taken, it will afford this
which Way soever it be taken, it will afford this
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Doct. That no means on Earth can rescue a Person out of the Hands of the Infinite God. Job 9.12.
Doct. That no means on Earth can rescue a Person out of the Hands of the Infinite God. Job 9.12.
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Behold, he taketh away, who can hinder him? who will say unto him, what doest thou? Behold, he Takes away, who can hinder him? who will say unto him, what dost thou?
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In opening this Text and Doctrin, I shall observe this method: 1. Shew the meaning of the Text.
In opening this Text and Doctrine, I shall observe this method: 1. Show the meaning of the Text.
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2. In what cases Men are in GOD's Hand. 3. What may most likely deliver Men.
2. In what cases Men Are in GOD's Hand. 3. What may most likely deliver Men.
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4. Why no Creature can deliver. So make Application.
4. Why no Creature can deliver. So make Application.
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1. For the sence and meaning of the words, Interpreters take them in a twofold sence.
1. For the sense and meaning of the words, Interpreters take them in a twofold sense.
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First, Some take it as [ vox dolentis ] the Language of Job 's Sorrow and Complaint, moving God's Bowels of Compassion:First, some take it as [ vox dolentis ] the Language of Job is Sorrow and Complaint, moving God's Bowels of Compassion:
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As if Job should say, Lord, why dost thou deal thus severely with me? Who can rescue me when thou arrests me? Thou maist keep me under restraint for ever,
As if Job should say, Lord, why dost thou deal thus severely with me? Who can rescue me when thou arrests me? Thou Mayest keep me under restraint for ever,
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and take time enough to punish me;
and take time enough to Punish me;
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thou needst not set me upon such a grievous wrack, as tho' I were in danger to be rescued,
thou Needest not Set me upon such a grievous wrack, as though I were in danger to be rescued,
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or to escape thy hands, as men will take their penniworths of Malefactors while they have them;
or to escape thy hands, as men will take their pennyworth of Malefactors while they have them;
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so Princes fearing a rescue of the Prisoner, send forth a Writ of Execution to dispatch him:
so Princes fearing a rescue of the Prisoner, send forth a Writ of Execution to dispatch him:
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The tormented Prisoner desiring a dispatch out of his Misery by Death, was answer'd by the Tyrant, [ Nondum tecum in gratiam redii ] I am not so far Friends with thee.
The tormented Prisoner desiring a dispatch out of his Misery by Death, was answered by the Tyrant, [ Nondum tecum in gratiam redii ] I am not so Far Friends with thee.
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It may be this Text is parallel to Ch. 7. where Job would be glad to be shut out of his Pain;
It may be this Text is parallel to Christ 7. where Job would be glad to be shut out of his Pain;
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But, saith he, I see I cannot till God's time; but, Lord, pity me, smite me not both sharply and long. But, Says he, I see I cannot till God's time; but, Lord, pity me, smite me not both sharply and long.
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Secondly, Some make it sound as [ vox profitentis ] Job 's heroick and magnanimous Profession and stout Resolution, to adhere to God and Duty,Secondly, some make it found as [ vox profitentis ] Job is heroic and magnanimous Profession and stout Resolution, to adhere to God and Duty,
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tho' he were kept under God's Hand all his days; q. d. Lord, I have appealed to thee that I am not wicked;
though he were kept under God's Hand all his days; q. worser. Lord, I have appealed to thee that I am not wicked;
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and I hope hitherto my Integrity hath appeared, and, by thy Grace assisting me, shall further appear, th• none should deliver me out of thine Hand;
and I hope hitherto my Integrity hath appeared, and, by thy Grace assisting me, shall further appear, th• none should deliver me out of thine Hand;
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I humbly hope thou shalt find me holding mine Integrity as long as Life; do what thou wilt with me, I will honour thee:
I humbly hope thou shalt find me holding mine Integrity as long as Life; do what thou wilt with me, I will honour thee:
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I hope to prove the Devil a Lyar, who said, I would curse thee to thy Face;
I hope to prove the devil a Liar, who said, I would curse thee to thy Face;
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hitherto he is mistaken, and I hope shall be by the Grace of God assisting me;
hitherto he is mistaken, and I hope shall be by the Grace of God assisting me;
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if I never be deliver'd, God shall not be blasphem'd; I will for ever have good thoughts of God, whatever he do with me.
if I never be Delivered, God shall not be blasphemed; I will for ever have good thoughts of God, whatever he do with me.
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If I cannot be deliver'd or satisfied about God's proceedings, yet God shall be justified. Both these Sences are proper enough, we may take it in either.
If I cannot be Delivered or satisfied about God's proceedings, yet God shall be justified. Both these Senses Are proper enough, we may take it in either.
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2. What it is to be in God's Hand. Ans. God's Hand in Scripture-phrase, implies these ten several things.
2. What it is to be in God's Hand. Ans. God's Hand in Scripture phrase, Implies these ten several things.
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1. God's Eternal Purpose and Design, Acts 4.28. For to do whatsoever thy hand and thy councel determined before to be done:
1. God's Eternal Purpose and Design, Acts 4.28. For to do whatsoever thy hand and thy council determined before to be done:
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This cannot be altered, the councel of the Lord standeth for ever, the thoughts of his heart to all generations. This cannot be altered, the council of the Lord Stands for ever, the thoughts of his heart to all generations.
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This is a Truth, but not pertinent here. 2. God's supreme actual Power extended and put forth to do good, Acts 4.30. By stretching forth thine hand to heal. And this is true;
This is a Truth, but not pertinent Here. 2. God's supreme actual Power extended and put forth to do good, Acts 4.30. By stretching forth thine hand to heal. And this is true;
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when God will help and heal, the Devil and his Instruments cannot pluck the Patient out of God's Hand.
when God will help and heal, the devil and his Instruments cannot pluck the Patient out of God's Hand.
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Nor can this be the proper sence here. 3. By God's Hand, is meant his Provision for his Creatures; Psal. 104.28. Thou openest thy hand, they are filled with good:
Nor can this be the proper sense Here. 3. By God's Hand, is meant his Provision for his Creatures; Psalm 104.28. Thou openest thy hand, they Are filled with good:
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And indeed, none can starve those that God will supply, In the days of famine they shall be satisfied.
And indeed, none can starve those that God will supply, In the days of famine they shall be satisfied.
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Yet this is not the meaning of the Text. 4. God's disposing ordering Providence is held forth by his Hand, Psal. 31.15. My times are in thine hand. Yet this is not the meaning of the Text. 4. God's disposing ordering Providence is held forth by his Hand, Psalm 31.15. My times Are in thine hand.
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No mortal can lengthen or shorten my days but thy self; Man's days are determined, God appoints these Bounds.
No Mortal can lengthen or shorten my days but thy self; Man's days Are determined, God appoints these Bounds.
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I think Job means not this directly here. 5. By God's Hand is meant the Divine Assistance, Psal. 74.11. Why withdrawest thou thy hand, even thy right hand? This is either Protection or Help; I think Job means not this directly Here. 5. By God's Hand is meant the Divine Assistance, Psalm 74.11. Why withdrawest thou thy hand, even thy right hand? This is either Protection or Help;
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Let thy hand be with the man of thy right hand. Indeed, none can hinder or weaken, if God strengthen.Let thy hand be with the man of thy right hand. Indeed, none can hinder or weaken, if God strengthen.
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Yet this is not the sence. 6. By Hand is meant God's special Love and Favour, Luk. 1.66. The hand of the Lord is with him, i.e. John Baptist;
Yet this is not the sense. 6. By Hand is meant God's special Love and Favour, Luk. 1.66. The hand of the Lord is with him, i.e. John Baptist;
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some peculiar Indulgence and visible Tokens of God's Respect to him. This is a Mercy, that none can deprive the Saints of. Yet this is not meant.
Some peculiar Indulgence and visible Tokens of God's Respect to him. This is a Mercy, that none can deprive the Saints of. Yet this is not meant.
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7. The operation and working of the Holy Spirit, Ezek. •. 3. The Hand, i. e.
7. The operation and working of the Holy Spirit, Ezekiel •. 3. The Hand, i. e.
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the Spirit of the Lord was there upon him; Ch. 2.2. And whether this be extraordinary motions or ordinary, there's none can hinder or obstruct these.the Spirit of the Lord was there upon him; Christ 2.2. And whither this be extraordinary motions or ordinary, there's none can hinder or obstruct these.
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This is 〈 ◊ 〉 Truth, but not the meaning of this Text. 8. By Hand, is meant any providential Dispensation, wheher good or bad; Job 2.10. Shall we receive good at the and of God, and not evil? This is only God's Prerogative;
This is 〈 ◊ 〉 Truth, but not the meaning of this Text. 8. By Hand, is meant any providential Dispensation, wheher good or bad; Job 2.10. Shall we receive good At thee and of God, and not evil? This is only God's Prerogative;
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〈 ◊ 〉 kill, and I make alive. This may be included in this Text. Yet it's not all.〈 ◊ 〉 kill, and I make alive. This may be included in this Text. Yet it's not all.
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9. Yet more particularly, by Hand of God, is meant an land of Affliction. So saith David, Thy hand presseth me •re, Psal. 38.2.
9. Yet more particularly, by Hand of God, is meant an land of Affliction. So Says David, Thy hand Presseth me •re, Psalm 38.2.
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Be it inward or outward, this I conceive to •e the meaning, as Job saith, Have pity upon me, Job — O ye my •riends,
Be it inward or outward, this I conceive to •e the meaning, as Job Says, Have pity upon me, Job — Oh you my •riends,
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for the hand of the Lord hath touched me. 10. Or lastly, by Hand of God is meant Death, Psal. •9. 15. God shall redeem my Soul from the power or hand of the Grave:
for the hand of the Lord hath touched me. 10. Or lastly, by Hand of God is meant Death, Psalm •9. 15. God shall Redeem my Soul from the power or hand of the Grave:
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To God the Lord belong the issues from death. To God the Lord belong the issues from death.
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If God •ill, who is he that can preserve alive, or raise from the Grave? I kill, saith God, and I make alive, I wound and I heal, If God •ill, who is he that can preserve alive, or raise from the Grave? I kill, Says God, and I make alive, I wound and I heal,
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neither is there any that can deliver out of my hand. neither is there any that can deliver out of my hand.
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This last, and the former of Affliction, I conceive are meant by the Hand of God in my Text:
This last, and the former of Affliction, I conceive Are meant by the Hand of God in my Text:
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and where are Men or Things that can secure us from Death or Trouble? What Power or Policy can prevent or remove by force or cunning, that Hand of God that He thinks good to bring upon us? Suppose God take away Estate, Friends, Relations, Health, Peace, Liberty,
and where Are Men or Things that can secure us from Death or Trouble? What Power or Policy can prevent or remove by force or cunning, that Hand of God that He thinks good to bring upon us? Suppose God take away Estate, Friends, Relations, Health, Peace, Liberty,
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or Life, who can forbid him? Where lives that man that can rescue these out of God's Hands• If God stop the Breath, who can hold it? The whole World must yield.
or Life, who can forbid him? Where lives that man that can rescue these out of God's Hands• If God stop the Breath, who can hold it? The Whole World must yield.
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3. The next Head to be handled is, Who or what in Men• Opinion is judged most likely to deliver Persons out of the Hand of God.
3. The next Head to be handled is, Who or what in Men• Opinion is judged most likely to deliver Persons out of the Hand of God.
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1st, Men expect that their Riches, and Honours, and grea• Friends should deliver them;
1st, Men expect that their Riches, and Honours, and grea• Friends should deliver them;
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as that wretched Prelate, tha• cried out when dying, Will Money do nothing? will my Prince's Favour avail nothing? why must I dye, that ca• command the greatest part of the Kingdom? No, no, Riches profit not in the day of wrath; no, nor Treasures;
as that wretched Prelate, tha• cried out when dying, Will Money do nothing? will my Prince's Favour avail nothing? why must I die, that ca• command the greatest part of the Kingdom? No, no, Riches profit not in the day of wrath; no, nor Treasures;
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no•• of them can by any means redeem his brother, or give to God 〈 ◊ 〉 ransom for him. no•• of them can by any means Redeem his brother, or give to God 〈 ◊ 〉 ransom for him.
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Men are mistaken, if they think to purcha• a Reprieve or Exemption from Death or any other Trouble Here Money bears no mastery, a golden Key will not ope• God's Prison-door;
Men Are mistaken, if they think to purcha• a Reprieve or Exemption from Death or any other Trouble Here Money bears no mastery, a golden Key will not ope• God's Prison-door;
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there's no Bribe admitted in this case that can convey us from the Stroke of Justice:
there's no Bribe admitted in this case that can convey us from the Stroke of justice:
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Alas, if God take Men away with his Stroke, then a great Ransom cannot deliver them.
Alas, if God take Men away with his Stroke, then a great Ransom cannot deliver them.
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Will God esteem mens Riches? No, no.
Will God esteem men's Riches? No, no.
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2dly, Some have great confidence in an Arm of Flesh they think natural Health, Vigor, Fortitude will stand the• in stead;
2dly, some have great confidence in an Arm of Flesh they think natural Health, Vigor, Fortitude will stand the• in stead;
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but alas, what's become of the most vigoro• Spirits and Constitutions? Where is Xerxes 's Army of million of Men, with all their fortitude and magnanimity No man hath power over the spirit, Eccl. 8.8. to retain it:
but alas, what's become of the most vigoro• Spirits and Constitutions? Where is Xerxes is Army of million of Men, with all their fortitude and magnanimity No man hath power over the Spirit, Ecclesiastes 8.8. to retain it:
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there's no d••charge in that war. there's no d••charge in that war.
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The Forces of Strength cannot with stand Assaults from Heaven, no more than Men can hinder drops of Rain from falling:
The Forces of Strength cannot with stand Assaults from Heaven, no more than Men can hinder drops of Rain from falling:
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Where's the doughty Champion that can meet Arms with Jehovah? John 9 4. Who hath hardened himself against him,
Where's the doughty Champion that can meet Arms with Jehovah? John 9 4. Who hath hardened himself against him,
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and hath prospered? Are men, yea, all men, stronger than God? When he giveth quietness, who then can make trouble? So on the contrary, He will recompence, whether men chuse or refuse:
and hath prospered? are men, yea, all men, Stronger than God? When he gives quietness, who then can make trouble? So on the contrary, He will recompense, whither men choose or refuse:
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There is none that can deliver out of my hand, saith God; I will work, Isa. 43.13. and who shall let it? All Attempts are in vain to keep off a Cross, be it publick or personal, to Soul or Body.There is none that can deliver out of my hand, Says God; I will work, Isaiah 43.13. and who shall let it? All Attempts Are in vain to keep off a Cross, be it public or personal, to Soul or Body.
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3dly, Men make great reckoning of Wit, Parts, Learning, or politick Stratagems;
3dly, Men make great reckoning of Wit, Parts, Learning, or politic Stratagems;
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Men dig deep to hide their counsels from the Lord, Job 5 12, 13. but God disappointeth the devices of the crafty,
Men dig deep to hide their Counsels from the Lord, Job 5 12, 13. but God disappointeth the devices of the crafty,
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so that their hands cannot perform their enterprize. The learnedst Physicians cannot find out an Antidote against Sickness or Death.so that their hands cannot perform their enterprise. The Learnedest Physicians cannot find out an Antidote against Sickness or Death.
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If men say, thus we will do, if God say it shall not stand, he tumbles down the Babel of mens Inventions;
If men say, thus we will do, if God say it shall not stand, he tumbles down the Babel of men's Inventions;
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He saith, Take councel together, Isa 8.10. and it shall come to naught.
He Says, Take council together, Isaiah 8.10. and it shall come to nought.
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A whole College of Physicians, with all their Art and Learning, cannot cure so much as an Ague, which is called [ Ludibrium Medicorum ], bids defiance to the Skill of the most learned;
A Whole College of Physicians, with all their Art and Learning, cannot cure so much as an Ague, which is called [ Ludibrium Medicorum ], bids defiance to the Skill of the most learned;
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yea, the most contemptible Disease shall be the Door to let in Death, if God open the Door,
yea, the most contemptible Disease shall be the Door to let in Death, if God open the Door,
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for he alone keeps the Key:
for he alone keeps the Key:
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And so in all other cases the great God can and oft doth knock the Pates of the wisest Politicians together,
And so in all other cases the great God can and oft does knock the Pates of the Wisest Politicians together,
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and maketh their Counsels of none effect; for there is no wisdom, nor understanding, nor counsel against the Lord.
and makes their Counsels of none Effect; for there is no Wisdom, nor understanding, nor counsel against the Lord.
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Caesar Borgias little thought of his own Sickness and Death when he had laid a design of managing all things to his own advantage after his Father's death, for man knoweth not that which shall be. Caesar Borgias little Thought of his own Sickness and Death when he had laid a Design of managing all things to his own advantage After his Father's death, for man Knoweth not that which shall be.
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4. But there's one thing which is most likely to deliver out of the Hand of God,
4. But there's one thing which is most likely to deliver out of the Hand of God,
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and that is true Religion, Piety, Holiness; Righteousness delivereth from death, and that in two respects;
and that is true Religion, Piety, Holiness; Righteousness Delivereth from death, and that in two respects;
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1. The Piety and Prayers of others, Job 22.30. He shall deliver the island of the innocent, and it is delivered by the pureness of thy hands:
1. The Piety and Prayers of Others, Job 22.30. He shall deliver the island of the innocent, and it is Delivered by the pureness of thy hands:
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The poor wise man by his wisdom delivered the city. God would have spared Sodom for ten righteous persons in it;
The poor wise man by his Wisdom Delivered the City. God would have spared Sodom for ten righteous Persons in it;
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and saith of Jerusalem, If you can but find a man that executeth judgment and seeketh the truth, Psal. 106.23 and I will pardon it. and Says of Jerusalem, If you can but find a man that Executeth judgement and seeks the truth, Psalm 106.23 and I will pardon it.
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Moses prevailed for all Israel of an Army of Six hundred thousand men, then surely this will do. No, sometimes it will not: Moses prevailed for all Israel of an Army of Six hundred thousand men, then surely this will do. No, sometime it will not:
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Though Moses and Sumuel stood before me, yet my mind could not be towards this people: Though Moses and Sumuel stood before me, yet my mind could not be towards this people:
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cast them out of my sight: cast them out of my sighed:
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Yea, tho' these three men, Noah, Daniel, and Job, were in it, they should but deliver their own soul• by their righteousness.
Yea, though these three men, Noah, daniel, and Job, were in it, they should but deliver their own soul• by their righteousness.
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If all the holy men on Earth should interpose for one man, they cannot deliver him in some cases. If all the holy men on Earth should interpose for one man, they cannot deliver him in Some cases.
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Nay, 2. A man's own Holiness, Prayers, Piety, in some cases cannot deliver a choice Saint out of God's Hands, especially as to temporal deliverance;
Nay, 2. A Man's own Holiness, Prayers, Piety, in Some cases cannot deliver a choice Saint out of God's Hands, especially as to temporal deliverance;
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Moses himself must not go in Canaan, not Aaron. Some make this to be the sence of this Text, [ Non mea quidem integritus facit; Moses himself must not go in Canaan, not Aaron. some make this to be the sense of this Text, [ Non mea quidem integritus facit;
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ut [ hac plaga liberer ]; ut [ hac plaga liberer ];
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It is not my own Integrity that can free me from the Stroke of God's Hand:
It is not my own Integrity that can free me from the Stroke of God's Hand:
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Tho' I be not wicked, yet I am not exempted from Affliction; no, nor any good man upon Earth;
Though I be not wicked, yet I am not exempted from Affliction; no, nor any good man upon Earth;
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All things come alike to all; the best men may be sadliest punished: All things come alike to all; the best men may be sadliest punished:
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Waters of a full cup are wrung out to them, they have been chastened every morning: Waters of a full cup Are wrung out to them, they have been chastened every morning:
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It's no sign of God's Hatred, but rather of his Love, to correct his dearest Children,
It's no Signen of God's Hatred, but rather of his Love, to correct his dearest Children,
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yea, to strike them with death. It's true, Righteousness delivereth from death, but not from natural, but spiritual and eternal death. Moses my servant is dead:
yea, to strike them with death. It's true, Righteousness Delivereth from death, but not from natural, but spiritual and Eternal death. Moses my servant is dead:
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Your Fathers, where are they and the Prophets? do they live for ever? we must needs dye.
Your Father's, where Are they and the prophets? do they live for ever? we must needs die.
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It is the Royal Statute of Heaven: mens Holiness and believing prayers cannot secure them from this Stroke, as daily Experience testifies.
It is the Royal Statute of Heaven: men's Holiness and believing Prayers cannot secure them from this Stroke, as daily Experience Testifies.
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4th Head is, the Reasons why and whence it is that none can deliver out of the Hands of God.
4th Head is, the Reasons why and whence it is that none can deliver out of the Hands of God.
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1. From GOD's Soveraignty and Man's Subjection; His Kingdom ruleth over all, He is Supreme Lord and Law-giver to the vast Universe;
1. From GOD's Sovereignty and Man's Subjection; His Kingdom Ruleth over all, He is Supreme Lord and Lawgiver to the vast Universe;
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coelestial and terrestrial, yea, infernal Creatures are under his command and controul;
celestial and terrestrial, yea, infernal Creatures Are under his command and control;
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God put the greatest Monarch on Earth seven years Apprentice to the Beasts of the Earth, to learn this great Lesson of the Almighty's Soveraignty, Dan. 4.35. All the inhabitants of the earth are reputed as nothing:
God put the greatest Monarch on Earth seven Years Apprentice to the Beasts of the Earth, to Learn this great lesson of the Almighty's Sovereignty, Dan. 4.35. All the inhabitants of the earth Are reputed as nothing:
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None can say unto him, what doest thou? Things must be as God orders them.None can say unto him, what dost thou? Things must be as God order them.
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2. From GOD's power and Man's weakness. God is the Almighty; this is his essential Property, whereby he can do all things;
2. From GOD's power and Man's weakness. God is the Almighty; this is his essential Property, whereby he can do all things;
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He created this World, hangeth the Earth upon nothing, and will burn it at the last day;
He created this World, hangs the Earth upon nothing, and will burn it At the last day;
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he upholds all things with the Word of his power, and can dissolve all in an instant; he upholds all things with the Word of his power, and can dissolve all in an instant;
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and Who is able to stand before him? Behold, Isa. 40.15, 17 the nations are as a drop of a bucket:
and Who is able to stand before him? Behold, Isaiah 40.15, 17 the Nations Are as a drop of a bucket:
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yea, all nations before him are as nothing, yea, less than nothing, and vanity; Who can resist him?yea, all Nations before him Are as nothing, yea, less than nothing, and vanity; Who can resist him?
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3. From the Holiness of GOD and Sin of Man. God is glorious in Holiness, The Lord is righteous in all his ways, Psal. 145 17 and holy in all his works.
3. From the Holiness of GOD and since of Man. God is glorious in Holiness, The Lord is righteous in all his ways, Psalm 145 17 and holy in all his works.
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Never could any of the Sons of Men challenge him for an irregular act from the beginning of the World to this day;
Never could any of the Sons of Men challenge him for an irregular act from the beginning of the World to this day;
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all that have known God, have vindicated him, and condemned themselves; God is righteous, but Man is punished for his Sins.
all that have known God, have vindicated him, and condemned themselves; God is righteous, but Man is punished for his Sins.
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As Sinners cannot rescue out of God's Hands, so, if they judge aright, they would not deliver themselves,
As Sinners cannot rescue out of God's Hands, so, if they judge aright, they would not deliver themselves,
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but say as David, I know, O Lord, Psal 119 7 that thy judgments are right,
but say as David, I know, Oh Lord, Psalm 119 7 that thy Judgments Are right,
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and that thou in faithfulness hast afflicted me. 4. From the Wisdom of GOD, and Man's Foolishness.and that thou in faithfulness hast afflicted me. 4. From the Wisdom of GOD, and Man's Foolishness.
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Alas, what would Man do with himself, if he were able to rescue himself out of God's Hands? Cannot God dispose of him better than he can do of himself? Is not his understanding infinite? Cannot God extract a medicinal Cup out of Poison,
Alas, what would Man do with himself, if he were able to rescue himself out of God's Hands? Cannot God dispose of him better than he can do of himself? Is not his understanding infinite? Cannot God extract a medicinal Cup out of Poison,
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and make the worst things work for the greatest good to his Children? God is good to all, abundant in Goodness and Truth,
and make the worst things work for the greatest good to his Children? God is good to all, abundant in goodness and Truth,
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and He doth good to them that be good;
and He does good to them that be good;
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yea, he doth good by the most unlikely means, he chastens his, that he may humble them, prove them, to do them good in the later end. yea, he does good by the most unlikely means, he chastens his, that he may humble them, prove them, to do them good in the later end.
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It were but madness then for a foolish man to desire a deliverance out of the hands of such a God, whose Works are wrought in number, weight,
It were but madness then for a foolish man to desire a deliverance out of the hands of such a God, whose Works Are wrought in number, weight,
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and measure, and disposeth all things to the best. Use 1. Of Doctrine to inform us,
and measure, and Disposeth all things to the best. Use 1. Of Doctrine to inform us,
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1. That there is a God against Atheists, who say in their hearts, Psal. 14.1 there is no God;
1. That there is a God against Atheists, who say in their hearts, Psalm 14.1 there is no God;
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yea, some say it with their Tongues, and alas, too too many say it in their Lives.
yea, Some say it with their Tongues, and alas, too too many say it in their Lives.
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It's a proud Pharaoh that saith, who is the Lord? I know not the Lord, that I should let Israel go, Exod. 5.2 I will not let Israel go; but God will make him know his Power and Justice before he hath done with him;
It's a proud Pharaoh that Says, who is the Lord? I know not the Lord, that I should let Israel go, Exod 5.2 I will not let Israel go; but God will make him know his Power and justice before he hath done with him;
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yea, the stoutest Devils in Hell feel his Hand, and cannot but believe there is a God, for none can deliver them out of his Hand:
yea, the Stoutest Devils in Hell feel his Hand, and cannot but believe there is a God, for none can deliver them out of his Hand:
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There's no Atheists in Hell, whatever there may be on Earth.
There's no Atheists in Hell, whatever there may be on Earth.
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2. That God alone is absolute Soveraign over the whole Universe, he alone rules the World, he hath a Chain that binds Men and Devils;
2. That God alone is absolute Sovereign over the Whole Universe, he alone rules the World, he hath a Chain that binds Men and Devils;
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Men may contradict his commanding Will, none can contradict his disposing and punishing Will; who would not fear thee, O King of Nations!
Men may contradict his commanding Will, none can contradict his disposing and punishing Will; who would not Fear thee, Oh King of nations!
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God is absolute Lord, all Creatures are his Subjects;
God is absolute Lord, all Creatures Are his Subject's;
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God works immediately or mediately, and when he useth means, it is not [ propter defectum suae Virtutis ] sed propter abundantiam suae bonitatis ] for want of power in him,
God works immediately or mediately, and when he uses means, it is not [ propter defectum suae Virtue ] sed propter abundantiam suae bonitatis ] for want of power in him,
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but his Goodness to us, to communicate Dignity to the Creatures in their instrumentality;
but his goodness to us, to communicate Dignity to the Creatures in their instrumentality;
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for there's no restraint to the Lord, to save by many or by few, by any or by no Instruments at all. for there's no restraint to the Lord, to save by many or by few, by any or by no Instruments At all.
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3. That it's wonderful Condescention that the great God will concern himself about sorry Man, who humbleth himself to behold things in Heaven, Job 7.17, 18. and in the Earth.
3. That it's wondered Condescension that the great God will concern himself about sorry Man, who Humbleth himself to behold things in Heaven, Job 7.17, 18. and in the Earth.
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What is man, that thou shouldst magnifie him, and that thou shouldst set thine heart upon him? Wherein? in visiting and trying him. What is man, that thou Shouldst magnify him, and that thou Shouldst Set thine heart upon him? Wherein? in visiting and trying him.
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It's an act of God's care and faithfulness, when God will take the pains to whip us rather than forsake us;
It's an act of God's care and faithfulness, when God will take the pains to whip us rather than forsake us;
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we are beholden to him for a Rod of Love, much more for deliverance out of Affliction, and advancing us by his right hand.
we Are beholden to him for a Rod of Love, much more for deliverance out of Affliction, and advancing us by his right hand.
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This makes David twice break out into this exclamation, What is man, that thou art mindful of him,
This makes David twice break out into this exclamation, What is man, that thou art mindful of him,
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and takest knowledge of him? 4. Adore we the infinite Grace of God and Christ in the blessed Gospel contrivance;and Takest knowledge of him? 4. Adore we the infinite Grace of God and christ in the blessed Gospel contrivance;
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Man had sold himself to Sin, Satan, but Jesus Christ came to deliver such forlorn Captives by price and by power, by the price of his Blood and the power of his Spirit;
Man had sold himself to since, Satan, but jesus christ Come to deliver such forlorn Captives by price and by power, by the price of his Blood and the power of his Spirit;
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thus Jesus delivers souls from the wrath to come; he is mighty to save; read Isa. 50.1.9.53. to 63.1, 2. He leads captivity captive, in his Ascension, yea, •n his lowest state of Humiliation; thus jesus delivers Souls from the wrath to come; he is mighty to save; read Isaiah 50.1.9.53. to 63.1, 2. He leads captivity captive, in his Ascension, yea, •n his lowest state of Humiliation;
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even on the cross he spoi•ed principalities and powers, and makes a shew of them openly, •riumphing over them in it, Col. 2.15. All the Devils in Hell cannot keep a poor Child of Electing Love, whom God will •et at liberty;
even on the cross he spoi•ed principalities and Powers, and makes a show of them openly, •riumphing over them in it, Col. 2.15. All the Devils in Hell cannot keep a poor Child of Electing Love, whom God will •et At liberty;
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and none can deliver out of God's hands but Christ:
and none can deliver out of God's hands but christ:
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Oh, admire the Love of God in this Redeeming Love, which brings along with it temporal Blessings and Deliverance;
O, admire the Love of God in this Redeeming Love, which brings along with it temporal Blessings and Deliverance;
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for this man shall be the peace, when the Assyri•n shall come into our land, Micah 5.5, 6, 7. 2d Use is, of Conviction, in respect, 1. of Publick, 2. Personal Cases.for this man shall be the peace, when the Assyri•n shall come into our land, micah 5.5, 6, 7. 2d Use is, of Conviction, in respect, 1. of Public, 2. Personal Cases.
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1. As to Publick Affairs, that refer to Church and State.
1. As to Public Affairs, that refer to Church and State.
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•f God deliver us over into the hands of our Enemies, tho' they be but wounded Men, they shall prevail:
•f God deliver us over into the hands of our Enemies, though they be but wounded Men, they shall prevail:
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if Men re•use to drink of this Cup, the Lord of Hosts saith, Ye shall •ertainly drink. It's not valiant Armies, numerous Forces,
if Men re•use to drink of this Cup, the Lord of Hosts Says, You shall •ertainly drink. It's not valiant Armies, numerous Forces,
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or •igh Fortifications that can secure us from Inundations of Divine Wrath: God puts a People to shame and silence for their Sin:
or •igh Fortifications that can secure us from Inundations of Divine Wrath: God puts a People to shame and silence for their since:
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we may please our selves with Power and Poli•y, they are insignificant things against Divine Vengeance.
we may please our selves with Power and Poli•y, they Are insignificant things against Divine Vengeance.
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There is a season when a Nations Iniquity is full, then they must be destroy'd, and none can deliver:
There is a season when a nations Iniquity is full, then they must be destroyed, and none can deliver:
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When the Ephah •s full, the talent of Lead is clapt on its mouth, and the wings •arry it into its proper place of irrevocable Destruction. When the Ephah •s full, the talon of Led is clapped on its Mouth, and the wings •arry it into its proper place of irrevocable Destruction.
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Alas, Iniquity abounds, Love decays, there's few Interces•ors, much Confidence in an Arm of Flesh, great Ingratitude •nder former Deliverances;
Alas, Iniquity abounds, Love decays, there's few Interces•ors, much Confidence in an Arm of Flesh, great Ingratitude •nder former Deliverances;
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God may justly say, I will deli•er you no more: we may be very jealous. 2. As to particular Souls; let graceless Sinners tremble.
God may justly say, I will deli•er you no more: we may be very jealous. 2. As to particular Souls; let graceless Sinners tremble.
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O consider, poor Sinner, that forgettest God, lost he tear you in pieces, and there be none to deliver;
O Consider, poor Sinner, that forgettest God, lost he tear you in Pieces, and there be none to deliver;
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it's a fearful thing to fall into the hands of flaming Justice. There are these ten considerations that look in the unconverted Sinner under Wrath.it's a fearful thing to fallen into the hands of flaming justice. There Are these ten considerations that look in the unconverted Sinner under Wrath.
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1. Adam 's Sin left you Prisoners in the Hand of Justice, By Nature you are children of wrath.
1. Adam is since left you Prisoners in the Hand of justice, By Nature you Are children of wrath.
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2. Every Act of Sin sink• you deeper, binds you faster in this low Dungeon; The pages of sin is death.
2. Every Act of since sink• you Deeper, binds you faster in this low Dungeon; The pages of since is death.
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3. Satan is God's Jaylor, dragging you to Sin, and executing the Sentence of Death at last. 4. The righteous Law of God confirms the Sentence and Executi• on;
3. Satan is God's Jailor, dragging you to since, and executing the Sentence of Death At last. 4. The righteous Law of God confirms the Sentence and Executi• on;
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we are shut up and kept prisoners under the law. we Are shut up and kept Prisoners under the law.
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5. He• is the Goal where Sinners are kept as tormented Prisoner• till they have paid the utmost Farthing. 6. Death opens th• Door to Sinners admission into that woful state,
5. He• is the Goal where Sinners Are kept as tormented Prisoner• till they have paid the utmost Farthing. 6. Death Opens th• Door to Sinners admission into that woeful state,
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and shut the Door of Hope. 7. Souls in that state are together with Devils reserved in chains of darkness, to the judgment of th• great day.
and shut the Door of Hope. 7. Souls in that state Are together with Devils reserved in chains of darkness, to the judgement of th• great day.
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8. Sinners may be cast into this miserable Du•geon un•wares, and die with a lye in their right hand. 8. Sinners may be cast into this miserable Du•geon un•wares, and die with a lie in their right hand.
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〈 ◊ 〉 Non• but Christ can rescue Sinners out of the hands of Justice, an• translat• us into glorious liberty.
〈 ◊ 〉 Non• but christ can rescue Sinners out of the hands of justice, an• translat• us into glorious liberty.
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10. None are redeemed b• Christ, but such as are sanctified and purified to himself, a p• culiar people, Tit. 2.14. zealous of good works.
10. None Are redeemed b• christ, but such as Are sanctified and purified to himself, a p• culiar people, Tit. 2.14. zealous of good works.
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Oh then, if all this be tru• what will become of poor, graceless, Christless Sinners Heaven is shut upon you, Hell is gaping for you,
O then, if all this be tru• what will become of poor, graceless, Christless Sinners Heaven is shut upon you, Hell is gaping for you,
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and • once damned, for ever damned, for there's a great gult ••ed, and there's no escaping out of that infernal Lake:
and • once damned, for ever damned, for there's a great gult ••ed, and there's no escaping out of that infernal Lake:
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O th• stu•ers in Zion were afraid, that fearefulness would surprize th• hypocrites, Isa. 33.14. which may prevent their falling into this devou•• fire, these everlasting burnings.Oh th• stu•ers in Zion were afraid, that fearefulness would surprise th• Hypocrites, Isaiah 33.14. which may prevent their falling into this devou•• fire, these everlasting burnings.
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Lord, open Sinners Eye• and turn them from darkness to light, and from the power 〈 ◊ 〉 Satan to God, Acts 26.18 that they may receive forgiveness of sins, and et•••nal inheritance.
Lord, open Sinners Eye• and turn them from darkness to Light, and from the power 〈 ◊ 〉 Satan to God, Acts 26.18 that they may receive forgiveness of Sins, and et•••nal inheritance.
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3a Use is, of Instruction & Exhortation, a to Sinners, 2. Sain•
3a Use is, of Instruction & Exhortation, a to Sinners, 2. Sain•
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1. Examin your state, O consider whose hands you are i• you are in the hands either of God or the Devil, of Merc• 〈 ◊ 〉 Justice.
1. Examine your state, Oh Consider whose hands you Are i• you Are in the hands either of God or the devil, of Merc• 〈 ◊ 〉 justice.
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Lord, open the eyes of these men, that they may see. Oh that ••ou could see your danger, and escape it;
Lord, open the eyes of these men, that they may see. O that ••ou could see your danger, and escape it;
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the discovery of danger 〈 ◊ 〉 a step towards a Remedy: Poor Sinner, thou art in invisible •hains, Satan holds his black hand over thine Eyes:
the discovery of danger 〈 ◊ 〉 a step towards a Remedy: Poor Sinner, thou art in invisible •hains, Satan holds his black hand over thine Eyes:
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Awake thou 〈 ◊ 〉 sleepest and Christ shall give thee light. 2. Observe the Spirits motions, operations: Awake thou 〈 ◊ 〉 Sleepest and christ shall give thee Light. 2. Observe the Spirits motions, operations:
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when a light shines • the Prison, observe if whether the Angel of the Lord do not •nite thee on the side, and raise thee up;
when a Light shines • the Prison, observe if whither the Angel of the Lord do not •nite thee on the side, and raise thee up;
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oh, follow him, and thy •hains will fall off:
o, follow him, and thy •hains will fallen off:
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Who can tell, but if thou own the next graci•us motion, but it may set thee a step nearer God? Oh, quench not ••e spirit, comply with divine calls, put your hand into God's hand, •d he will lead you towards himself. 3. Renounce all Sin:
Who can tell, but if thou own the next graci•us motion, but it may Set thee a step nearer God? O, quench not ••e Spirit, comply with divine calls, put your hand into God's hand, •d he will led you towards himself. 3. Renounce all since:
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The throne of iniquity hath no fellowship 〈 ◊ 〉 God•wash you, make you clean, put away your doings out of his sight, •en come near to God, The throne of iniquity hath no fellowship 〈 ◊ 〉 God•wash you, make you clean, put away your doings out of his sighed, •en come near to God,
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and you shall be familiar with him, and be •cured in the hollow of his hand:
and you shall be familiar with him, and be •cured in the hollow of his hand:
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shall a soul sin in God's hand? •e endeavours to cut down the Bough whereon he stands; you •nnot serve two Masters.
shall a soul since in God's hand? •e endeavours to Cut down the Bough whereon he Stands; you •nnot serve two Masters.
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4. Give up your selves to the Lord, yield your selves to the •ord, first your souls,
4. Give up your selves to the Lord, yield your selves to the •ord, First your Souls,
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then your bodies, as Instruments of Righte•sness:
then your bodies, as Instruments of Righte•sness:
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you cannot expect that God should take you into his hands •ll you have put your selves into his hands.
you cannot expect that God should take you into his hands •ll you have put your selves into his hands.
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David practiseth it, •o thy hands I commend my spirit; David Practiseth it, •o thy hands I commend my Spirit;
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Peter requires it, Let them that ••ffer according to the will of God, commit the keeping of their souls to •m, in well doing, as to a faithful Creator. Peter requires it, Let them that ••ffer according to the will of God, commit the keeping of their Souls to •m, in well doing, as to a faithful Creator.
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II. A word or two to God's Children, 1st, such as are under •od's Hand; 2dly, or delivered.
II A word or two to God's Children, 1st, such as Are under •od's Hand; 2dly, or Delivered.
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1st, If you be under God's Hand of Affliction, and see not how •ou can be delivered,
1st, If you be under God's Hand of Affliction, and see not how •ou can be Delivered,
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1. Do not despond, say not as David, I shall one day perish, put on •atience, let it have its perfect work, look through the thick Cloud; •st tenebras spero lucem.
1. Do not despond, say not as David, I shall one day perish, put on •atience, let it have its perfect work, look through the thick Cloud; •st Darkness spero lucem.
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2. Own God's Hand, lay it not on Instruments: so did Job, •he Lord hath given and taken away; justifie God in all;
2. Own God's Hand, lay it not on Instruments: so did Job, •he Lord hath given and taken away; justify God in all;
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it is fit it •ould be so. 3. Desire rather God's Hand may be sanctified than removed: it is fit it •ould be so. 3. Desire rather God's Hand may be sanctified than removed:
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•ay more to be fitted for deliverance than released from the •ouble; precipitate not your Mercies.
•ay more to be fitted for deliverance than released from the •ouble; precipitate not your mercies.
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4. Get faster hold of God by Faith and Prayer;
4. Get faster hold of God by Faith and Prayer;
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say as Job, Job 13.15 Tho' 〈 ◊ 〉 kill me, yet I will trust in him;
say as Job, Job 13.15 Though 〈 ◊ 〉 kill me, yet I will trust in him;
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still own him as a Father, and He •ill own you as a Child: Glorifie God in the fire.
still own him as a Father, and He •ill own you as a Child: glorify God in the fire.
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2dly, To you that are delivered, I might add, 1. Give God the Praise of your deliverance; so did David, Ps. 30. 1.12. return back to give thanks 2dly, To you that Are Delivered, I might add, 1. Give God the Praise of your deliverance; so did David, Ps. 30. 1.12. return back to give thanks
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2. Love God more for himself;
2. Love God more for himself;
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Benefits may be inducement but God himself is the only adequate Object of your dearest Affect••ons.
Benefits may be inducement but God himself is the only adequate Object of your dearest Affect••ons.
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David twice professed his strong intense love after Affliction. 3. Tell others what God hath done for you, in a suitable La••guage and Carriage; David twice professed his strong intense love After Affliction. 3. Tell Others what God hath done for you, in a suitable La••guage and Carriage;
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let your Lives be walking Bibles; live 〈 ◊ 〉 Persons raised from the dead. 4. Long to be with God in Heaven;
let your Lives be walking Bibles; live 〈 ◊ 〉 Persons raised from the dead. 4. Long to be with God in Heaven;
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not so much to be total• freed from the Lord's Hand of Affliction, as to be in his Bosom 〈 ◊ 〉 immediate communion.
not so much to be total• freed from the Lord's Hand of Affliction, as to be in his Bosom 〈 ◊ 〉 immediate communion.
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4th Use is, of Consolation to God's Children;
4th Use is, of Consolation to God's Children;
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tho' God's Han• be heavy upon you, and none can deliver you out of it, yet, 1. He 〈 ◊ 〉 a Father still,
though God's Han• be heavy upon you, and none can deliver you out of it, yet, 1. He 〈 ◊ 〉 a Father still,
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tho' offended, not a sin-revenging Judge; in this lat• case it's dreadful, in the former it's eligible.
though offended, not a Sin revenging Judge; in this lat• case it's dreadful, in the former it's eligible.
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Compare 2 Sam. 24. 1• with Heb. 16.31.
Compare 2 Sam. 24. 1• with Hebrew 16.31.
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His whipping, as a Father, is a Branch of G•spel-Covenant. 2. As none can deliver you out of his correcti•• Hand,
His whipping, as a Father, is a Branch of G•spel-Covenant. 2. As none can deliver you out of his correcti•• Hand,
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so none can pluck you out of his affecting Hand:
so none can pluck you out of his affecting Hand:
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Our Lo•• Jesus testifies this both of himself and his Father, who is great•• than all, John 10.28, 29.3.
Our Lo•• jesus Testifies this both of himself and his Father, who is great•• than all, John 10.28, 29.3.
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While you are in His Hand you are his Eye, he never looks off you, You are graven upon the palms of 〈 ◊ 〉 Hand, Isa. 49.16. God takes special care of you in his Providen• 4. If you never be delivered out of God's Hand of Affliction, dea• will set you at liberty:
While you Are in His Hand you Are his Eye, he never looks off you, You Are graved upon the palms of 〈 ◊ 〉 Hand, Isaiah 49.16. God Takes special care of you in his Providen• 4. If you never be Delivered out of God's Hand of Affliction, dea• will Set you At liberty:
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there's two choice Cordials in 1 Cor. x. 〈 ◊ 〉 1st, That you shall be inabled to bear your affliction;
there's two choice Cordials in 1 Cor. x. 〈 ◊ 〉 1st, That you shall be enabled to bear your affliction;
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2dly, That in d• time you shall have a way to escape.
2dly, That in d• time you shall have a Way to escape.
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To conclude then, You Children of God be animated and great encourag'd in your Sufferings, by God or for God;
To conclude then, You Children of God be animated and great encouraged in your Sufferings, by God or for God;
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tho' they 〈 ◊ 〉 sharp and long, and no human help can avail to rescue you, God c• and will;
though they 〈 ◊ 〉 sharp and long, and no human help can avail to rescue you, God c• and will;
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and you may say as the three Children, Dan. 3 17. If be so, our God whom we serve is able to deliver us from the burning fu•• furnate,
and you may say as the three Children, Dan. 3 17. If be so, our God whom we serve is able to deliver us from the burning fu•• furnate,
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and he will deliver us out of thine hand, O King. and he will deliver us out of thine hand, Oh King.
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Yea, the Lo• will deliver you by his Hand of Mercy, out of the Hand of Justic• yea, from every evil work of sin in your souls, damning Sin,
Yea, the Lo• will deliver you by his Hand of Mercy, out of the Hand of Justic• yea, from every evil work of since in your Souls, damning since,
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and sins• Contrivances of Men, and will preserve you unto his heavenly king do• Study the Promises, reflect on Experiences, live by Faith, be much • Prayer, sanctifie God's Name,
and sins• Contrivances of Men, and will preserve you unto his heavenly King do• Study the Promises, reflect on Experiences, live by Faith, be much • Prayer, sanctify God's Name,
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and learn Obedience by what you su•fer under God's Hand and you will find all things working for yo•• good, tho' you can't discern it at present. Happy Souls!
and Learn obedience by what you su•fer under God's Hand and you will find all things working for yo•• good, though you can't discern it At present. Happy Souls!
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who trust 〈 ◊ 〉 God, and live by Faith in evil times; for the Distich of honest M••culus is verified:
who trust 〈 ◊ 〉 God, and live by Faith in evil times; for the Distich of honest M••culus is verified:
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Est Deus in Coele, qui provictus omnia curat, Credentes nusquam deseruisse potest: There is, a God in Heaven, who'll not leave Such-Souls on Earth as to him ever cleave. THE END.Est Deus in Cele, qui provictus omnia curate, believers nusquam deseruisse potest: There is, a God in Heaven, who will not leave Such-Souls on Earth as to him ever cleave. THE END.
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