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Cant. 7.4. Thy neck shall be as a tower of Ivory: thine eyes as the fish-pooles in Heshbon by the gate of Bath-rabbim.Cant 7.4. Thy neck shall be as a tower of Ivory: thine eyes as the fishpools in Heshbon by the gate of Bath-rabbim.
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WE are come up this day to the gate: and first we are come to this gate of Sion, the place of Gods own delight:
WE Are come up this day to the gate: and First we Are come to this gate of Sion, the place of God's own delight:
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where the Lord keeps court in an especiall manner:
where the Lord keeps court in an especial manner:
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for the Lord loves the gates of Sion, more then all the dwellings of Jacob Pl. 87.2. this is the gate of Bath-Rabbim too, in the text;for the Lord loves the gates of Sion, more then all the dwellings of Jacob Pl 87.2. this is the gate of Bath-Rabbim too, in the text;
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Here is filia multitudinis (so Jerome reads it, and so the word signifies) here is a daughter of a multitude,
Here is filia multitudinis (so Jerome reads it, and so the word signifies) Here is a daughter of a multitude,
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and may the doves alwaies flock to these windowes: that the abomination of desolation may never stand in these gates:
and may the Dove always flock to these windows: that the abomination of desolation may never stand in these gates:
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that we may still Praise God in the midst of the congregation: and sing praises unto him in the ports of the gates of the daughter of this Sion.
that we may still Praise God in the midst of the congregation: and sing praises unto him in the ports of the gates of the daughter of this Sion.
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And 'tis well you take these gates in the way whither you are going:
And it's well you take these gates in the Way whither you Are going:
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for tis the only way to the NONLATINALPHABET, or consistory of judgment, to go through the gate of Sion;
for this the only Way to the, or consistory of judgement, to go through the gate of Sion;
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to go from the Altar to the Tribunall;
to go from the Altar to the Tribunal;
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as the Romans went into to the Temple of Honour, through the Temple of Vertue, that as yee judge for the Lord,
as the Roman went into to the Temple of Honour, through the Temple of Virtue, that as ye judge for the Lord,
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so you may begin with the Lord, and take him along with you, to be present with you in the judgment, as Jehosaphat told his judges 2 Chron. 19.2. soe you may hope for better speed when you come to the other gate, the gate of judicature:
so you may begin with the Lord, and take him along with you, to be present with you in the judgement, as Jehoshaphat told his judges 2 Chronicles 19.2. so you may hope for better speed when you come to the other gate, the gate of judicature:
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soe gate is frequently taken in Scripture. The elders sate in the gate Deut. 22.15. and the rulers were commanded to establish justice in the gate Amos 5.15.
so gate is frequently taken in Scripture. The Elders sat in the gate Deuteronomy 22.15. and the Rulers were commanded to establish Justice in the gate Amos 5.15.
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The gates of the Jewish cities, being places of greatest refort, so that justice being impartially executed there, it was like to be most exemplary, both to terrifie offenders,
The gates of the Jewish cities, being places of greatest refort, so that Justice being impartially executed there, it was like to be most exemplary, both to terrify offenders,
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and to strengthen and incourage the hands of the innocent. Justice as well as truth seekes not to be cornered:
and to strengthen and encourage the hands of the innocent. justice as well as truth seeks not to be cornered:
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such good workes must be done publikely, that men may see them, and glorifie their father which is in Heaven, who hath given such gifts unto men.
such good works must be done publicly, that men may see them, and Glorify their father which is in Heaven, who hath given such Gifts unto men.
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This is the gate of Bath-Rabbim too: Here is the daughter of a a multitude; A little Parliament:
This is the gate of Bath-Rabbim too: Here is the daughter of a a multitude; A little Parliament:
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A Representative of the whole county. We are come from Bethell, Gilead, Mizpeh;
A Representative of the Whole county. We Are come from Bethell, Gilead, Mizpeh;
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from Dan to Bersheba. But what are we come forth to see? we are come to see the majesty and lustre of justice:
from Dan to Beersheba. But what Are we come forth to see? we Are come to see the majesty and lustre of Justice:
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our hearts are towards the governours of Israel, Judg. 5.9. We are come to behold the pure and Ivery necks of our magistrates, lifted up as a lofty tower;
our hearts Are towards the Governors of Israel, Judges 5.9. We Are come to behold the pure and Ivory necks of our Magistrates, lifted up as a lofty tower;
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a tower of defence and sanctuary to those that are wrong'd, wearied, oppreso't: but of offence and battery to the troublers of our Israel:
a tower of defence and sanctuary to those that Are wronged, wearied, oppresoed: but of offence and battery to the troublers of our Israel:
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such towers are of Gods owne setting up: such, Christ himselfe approves of in his Church.
such towers Are of God's own setting up: such, christ himself approves of in his Church.
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Thy neck shall be as a tower of Ivory &c. Luther being transported with an unadvised heate (some call it zeale for free grace) calls James his Epistle straminea epistola; I am asham'd to English it:
Thy neck shall be as a tower of Ivory etc. Luther being transported with an unadvised heat (Some call it zeal for free grace) calls James his Epistle straminea Epistle; I am ashamed to English it:
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and he himselfe seemes afterwards, in some measure to retract it:
and he himself seems afterwards, in Some measure to retract it:
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but fowler spirits there have bin farre, who have not blusht to call this song of Solomons, a lascivious, a wanton song;
but Fowler spirits there have been Far, who have not blushed to call this song of Solomons, a lascivious, a wanton song;
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as if he being inamour'd with Pharoahs daughter, & mov'd with the principle of carnall love, indited this Sonnet:
as if he being enamoured with Pharaohs daughter, & moved with the principle of carnal love, Indited this Sonnet:
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but the Church in her latter ages has work't forth this scumme, and exploded such impostors;
but the Church in her latter ages has worked forth this scum, and exploded such impostors;
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so that it goes for Canonicall, as inspir'd by the holy spirit, even without contradiction; and well it may:
so that it Goes for Canonical, as inspired by the holy Spirit, even without contradiction; and well it may:
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for tis a most divine, and mysticall Epithalamium, or Marriage song:
for this a most divine, and mystical Epithalamium, or Marriage song:
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not t'wixt Solomon and Pharoahs daughter, but t'wixt Christ and his Church, by way of a sweet and spirituall dialogue:
not t'wixt Solomon and Pharaohs daughter, but t'wixt christ and his Church, by Way of a sweet and spiritual dialogue:
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as Sisera's mother, and the other Ladyes sang one to another Judges 5.28, 29. or as the women after Davids returne from the slaughter of the Philistims, took their parts;
as Sisera's mother, and the other Ladies sang one to Another Judges 5.28, 29. or as the women After Davids return from the slaughter of the philistines, took their parts;
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and answer'd one another, Saul hath kill'd his thousands, and David his tenne thousands, 1 Sam. 18.7. So here are ravishing expressions;
and answered one Another, Saul hath killed his thousands, and David his tenne thousands, 1 Sam. 18.7. So Here Are ravishing expressions;
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a holy kind of courting, banded betwixt Christ and faithfull soules, as if they strove to out-vie each other in mutuall praises:
a holy kind of courting, banded betwixt christ and faithful Souls, as if they strove to outvie each other in mutual praises:
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yet as these are NONLATINALPHABET, wrapt up in Allegories, and coucht under figures, and Metaphors; so they are NONLATINALPHABET too, in a ridle;
yet as these Are, wrapped up in Allegories, and couched under figures, and Metaphors; so they Are too, in a riddle;
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in mysterious, and dark speeches, especially to such as are without, and have not their senses exercised to discerne pleasant fruit, lying under the leaves of Tropes.
in mysterious, and dark Speeches, especially to such as Are without, and have not their Senses exercised to discern pleasant fruit, lying under the leaves of Tropes.
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Gregory Nyssen entering upon his commentary on this book, saies, none are fit to read it,Gregory Nyssen entering upon his commentary on this book, Says, none Are fit to read it,
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but such as are stript of the raggs of carnall imaginations, spiritualiz'd, and made free of the bridegrooms bedchamber.
but such as Are stripped of the rags of carnal Imaginations, spiritualized, and made free of the bridegrooms bedchamber.
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The spouse had admir'd the excellencies that are in Christ capa-pe Chap. 5. v. 10. to the end.
The spouse had admired the excellencies that Are in christ capa-pe Chap. 5. v. 10. to the end.
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My beloved is white and ruddy; his head is of most fine gold &c. Now Christ to requite his church, extolls her graces, which she had by reflection from himselfe, in a generall manner Chap. 6. More particularly in her severall lineaments and members, in this Chapter:My Beloved is white and ruddy; his head is of most fine gold etc. Now christ to requite his Church, extols her graces, which she had by reflection from himself, in a general manner Chap. 6. More particularly in her several lineaments and members, in this Chapter:
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but in another method, then Christ had done before, viz:
but in Another method, then christ had done before, videlicet:
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beginning at the bottome, and so ascending upwards, How beautifull are thy feet with shooes, thou princes daughter!
beginning At the bottom, and so ascending upward, How beautiful Are thy feet with shoes, thou Princes daughter!
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These feet of the Church do signifie that readinesse which is in the faithfull to harken to,
These feet of the Church do signify that readiness which is in the faithful to harken to,
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and comply with the Gospell of Jesus Christ. This is to be shod with the preparation of the Gospell of peace:
and comply with the Gospel of jesus christ. This is to be shod with the preparation of the Gospel of peace:
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as their feet which bring glad tideings, i. e, of such as preach the Gospell are beautifull;
as their feet which bring glad tidings, i. e, of such as preach the Gospel Are beautiful;
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so do their feete shine that walk in the paths of the Gospell. And as they are beautifull, so they are noble too; clad with shooes, i. e.
so do their feet shine that walk in the paths of the Gospel. And as they Are beautiful, so they Are noble too; clad with shoes, i. e.
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ingenious and freeborne, & so distinguished from slaves, which use to go barefoot Esa. 20.4. All good Christians are Bereans, borne of an immortall seed;
ingenious and freeborn, & so distinguished from slaves, which use to go barefoot Isaiah 20.4. All good Christians Are Bereans, born of an immortal seed;
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their pedigree is from heaven, who can declare their generation? and borne to an immortall weight of glory;
their pedigree is from heaven, who can declare their generation? and born to an immortal weight of glory;
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borne not of blood, nor of the will of the flesh, or of the will of man but of God Jo. 1.13. Next Christ commends the Navell of his Church, as a round goblet, which wants not liquor;
born not of blood, nor of the will of the Flesh, or of the will of man but of God John 1.13. Next christ commends the Navel of his Church, as a round goblet, which Wants not liquour;
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noteing the nutritive faculty of the soule: that pipe or channell whereby grace is convey'd into the heart;
noting the nutritive faculty of the soul: that pipe or channel whereby grace is conveyed into the heart;
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as the oyle flow'd from the olive trees, through golden pipes into the candle-stick Zach. 4.12. or as the child in the womb is nourisht by the strings of the navell, whence the Metaphor is immediately taken. The brests.
as the oil flowed from the olive trees, through golden pipes into the candlestick Zach 4.12. or as the child in the womb is nourished by the strings of the navel, whence the Metaphor is immediately taken. The breasts.
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of the Church are compar'd to two young Roes which are twins: of the Church Are compared to two young Roes which Are twins:
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these brests are the sincere milke of the word, contain'd in the two testaments, which are the brests of consolation, which we must suck, and wherewith we must be satisfied Es. 66.11. They are said to be as the clusters of the vine, v. 8. because of the sweet promises therein, which cherish and refresh the hearts of men:
these breasts Are the sincere milk of the word, contained in the two Testaments, which Are the breasts of consolation, which we must suck, and wherewith we must be satisfied Es. 66.11. They Are said to be as the clusters of the vine, v. 8. Because of the sweet promises therein, which cherish and refresh the hearts of men:
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They are called twinnes because of that likenesse, and harmony which is betwixt them; the law is NONLATINALPHABET, the law vailed, and cloth'd in types and figures:
They Are called twins Because of that likeness, and harmony which is betwixt them; the law is, the law veiled, and clothed in types and figures:
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the Gospell is NONLATINALPHABET the law reveal'd and fulfill'd. The next step brings us to the text;
the Gospel is the law revealed and fulfilled. The next step brings us to the text;
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which describes the neck and eyes of the Church. I shall not hold you in suspense what my thoughts are concerning these members.
which describes the neck and eyes of the Church. I shall not hold you in suspense what my thoughts Are Concerning these members.
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By neck I do not only understand the power of faith, whereby we are utited to our head Christ Jesus;
By neck I do not only understand the power of faith, whereby we Are utited to our head christ jesus;
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and whereby the life of grace is convey'd unto his mysticall members, as the spirits flow from the head through the nerves,
and whereby the life of grace is conveyed unto his mystical members, as the spirits flow from the head through the nerves,
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and sinewes of the neck into the other parts of the body;
and sinews of the neck into the other parts of the body;
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I say, though this neck is a tower of Ivory, which will not bow to the yoak of sin and Satan;
I say, though this neck is a tower of Ivory, which will not bow to the yoke of since and Satan;
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yet by neck, with the Caldee paraphrast and others, I understand Magistrates who by their authority support the very frame of government:
yet by neck, with the Caldee Paraphrast and Others, I understand Magistrates who by their Authority support the very frame of government:
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are pillars to uphold order, and keep a decorum in the Church of God; and are pipes to convey justice and equity, into all parts of a nation;
Are pillars to uphold order, and keep a decorum in the Church of God; and Are pipes to convey Justice and equity, into all parts of a Nation;
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as the sun transmits her influences to us by her rayes, which are her winges.
as the sun transmits her influences to us by her rays, which Are her wings.
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By eyes I shall not so much understand, the eye of knowledge, or of faith whereby we see him that is invisible: or of repentance;
By eyes I shall not so much understand, the eye of knowledge, or of faith whereby we see him that is invisible: or of Repentance;
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when weeping for sin, the eyes are blubberd, and become a fountaine of teares Jer. 9.1.
when weeping for since, the eyes Are blubbered, and become a fountain of tears Jer. 9.1.
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Or as the pooles of Heshbon in the text: but by eyes I meane the Seers in the Church i. e.
Or as the pools of Heshbon in the text: but by eyes I mean the Seers in the Church i. e.
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the ministers of the word and Gospell.
the Ministers of the word and Gospel.
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Adducimur ut statuamus saies a commentator on the text, we are perswaded as t'were by invincible reasons, that eyes in this place point forth those speculatoys, i. e. Adducimur ut statuamus Says a commentator on the text, we Are persuaded as It were by invincible Reasons, that eyes in this place point forth those speculatoys, i. e.
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watchmen, which are plac'd on the turrets of Gods house:
watchmen, which Are placed on the turrets of God's house:
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such as watch for soules as those (I quake to utter it } that must give an account,
such as watch for Souls as those (I quake to utter it } that must give an account,
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and at whose hands (I tremble againe) the blood of soules lost by their negligence shall be required.
and At whose hands (I tremble again) the blood of Souls lost by their negligence shall be required.
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The necessity of Magistrates and Ministers in the Church and state: even as the neck and eyes are necessary members of the body naturall.
The necessity of Magistrates and Ministers in the Church and state: even as the neck and eyes Are necessary members of the body natural.
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The qualification both of Magistrates and Ministers, that they may be both serviceable to God and his Church in their generations.
The qualification both of Magistrates and Ministers, that they may be both serviceable to God and his Church in their generations.
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Magistrates must be pure, upright, beautifull, strong, and conragious, as a tower of Ivory. Ministers must be cleare and unblemish's both in life and doctrine; as the fish-pooles in Heshbon.
Magistrates must be pure, upright, beautiful, strong, and conragious, as a tower of Ivory. Ministers must be clear and unblemish's both in life and Doctrine; as the fishpools in Heshbon.
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Magistrates and ministers, are necessary members of the Church. The body would be monstrous without a neck, and eyes: Magistrates and Ministers, Are necessary members of the Church. The body would be monstrous without a neck, and eyes:
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so would both Church and State be, without these: But first let's observe, that the spirit here joynes them both together:
so would both Church and State be, without these: But First let's observe, that the Spirit Here joins them both together:
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and happy tis, where there is so neare relation t'wixt necks, and eyes; where the neck supports the eyes, and the eyes stand Centinells, to watch,
and happy this, where there is so near Relation t'wixt necks, and eyes; where the neck supports the eyes, and the eyes stand Centinels, to watch,
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and look out for the good of the neck: it can not go well with either of these,
and look out for the good of the neck: it can not go well with either of these,
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if there be not a mutuall aid and assistance afforded to each other, the Ecclesiasticall power would quickly be contemned, and troden under foot;
if there be not a mutual aid and assistance afforded to each other, the Ecclesiastical power would quickly be contemned, and trodden under foot;
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these eyes in the text, would even quite be scratche out, should not the neck bestirre it selfe;
these eyes in the text, would even quite be scratch out, should not the neck Bestir it self;
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should not the Magistrate stretch, forth his sword to defend them: nay the secular power it selfe would be much impaird:
should not the Magistrate stretch, forth his sword to defend them: nay the secular power it self would be much impaird:
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this neck would have a palsy; this tower would totter;this neck would have a palsy; this tower would totter;
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if the Ministers should not brandish their sword, the sword of the spirit which is the word of God, and vindicate rulers from those sons of Bichri, I had allmost said those sons of Belial, Bightan, and Teresh, who are ready to cry with those Donatists in Optatus, what have we to do with rulers? Never Magistrates far'd worse,
if the Ministers should not brandish their sword, the sword of the Spirit which is the word of God, and vindicate Rulers from those Sons of Bichri, I had almost said those Sons of Belial, Bightan, and Teresh, who Are ready to cry with those Donatists in Optatus, what have we to do with Rulers? Never Magistrates fared Worse,
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then such as were enemies to the prophets, as Saul, Ahab, &c. None prosper'd better then such as were nursing fathers to Gods Embassadours, as David, Hezekiah; and Joash did what was right in the sight of the Lord, all the daies that Iehoiada the priest liv ' d 2 Kin. 2.12. Iovinian protected truth, and truth protected him:
then such as were enemies to the Prophets, as Saul, Ahab, etc. None prospered better then such as were nursing Father's to God's ambassadors, as David, Hezekiah; and Joash did what was right in the sighed of the Lord, all the days that Jehoiada the priest liv ' d 2 Kin. 2.12. Jovinian protected truth, and truth protected him:
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what made Theodosius and Constantine so famous among the Romane Emperors, but their tendernesse to those that waited at Gods Altar.
what made Theodosius and Constantine so famous among the Roman Emperor's, but their tenderness to those that waited At God's Altar.
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Moses knew this well when he went to Pharoah, he made excuses, and demurres Exod. 4.10. I am not eloquent. v. 13. O my Lord send by him whom thou wilt send:
Moses knew this well when he went to Pharaoh, he made excuses, and demurs Exod 4.10. I am not eloquent. v. 13. Oh my Lord send by him whom thou wilt send:
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untill Aarons keyes were added to the sword of Moses;
until Aaron's keys were added to the sword of Moses;
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till Aaron was made to Moses insteed of a mouth, and Moses to Aaron insteed of a God, v. 16. Then they go sweetly,
till Aaron was made to Moses instead of a Mouth, and Moses to Aaron instead of a God, v. 16. Then they go sweetly,
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and comfortably together Chap. 5. v. 1. The mountaines shall bring peace, the mountaines i. e. the rulers;
and comfortably together Chap. 5. v. 1. The Mountains shall bring peace, the Mountains i. e. the Rulers;
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so they are call'd in the prophets, as shady mountaines, and God will thresh the mountaines; the little hills shall bring righteousnesse unto the people, The little hills i. e.
so they Are called in the Prophets, as shady Mountains, and God will thresh the Mountains; the little hills shall bring righteousness unto the people, The little hills i. e.
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the praco's and cryers which preach the word of righteousnesse:
the praco's and criers which preach the word of righteousness:
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but these little hills must sit under the shaddowes of those mountaines; these preachers must sit under the command and protection of this tower of Ivory in the text;
but these little hills must fit under the shadows of those Mountains; these Preachers must fit under the command and protection of this tower of Ivory in the text;
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then righteousnesse and peace shall kisse each other:
then righteousness and peace shall kiss each other:
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when Magistrates and Ministers like the Elme and vine, are twisted together, by a certaine sympathy; they both thrive the better.
when Magistrates and Ministers like the Elm and vine, Are twisted together, by a certain Sympathy; they both thrive the better.
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The neck must not say to the eyes, I have no need of you, nor the eyes to the neck I have no need of thee.
The neck must not say to the eyes, I have no need of you, nor the eyes to the neck I have no need of thee.
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A Schisme here would prove dangerous, to the dashing of both in pieces.
A Schism Here would prove dangerous, to the dashing of both in Pieces.
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Therefore let as many as have good will to Sion, pray that these may go hand in hand;
Therefore let as many as have good will to Sion, pray that these may go hand in hand;
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not as if we claimed an equality with you, or exemption for your authority, much lesse,
not as if we claimed an equality with you, or exemption for your Authority, much less,
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like so many popelings, a superiority above you;
like so many popelings, a superiority above you;
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no, we desire to be subject to Gods ' Vicergerents; and that not for feare but for conscience sake. Neither have we an itch to be tampering with your charriot,
no, we desire to be Subject to God's ' Vicergerents; and that not for Fear but for conscience sake. Neither have we an itch to be tampering with your chariot,
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or to thrust our fingers into temporall jurisdiction:
or to thrust our fingers into temporal jurisdiction:
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much may be said in this case, from the example of Solomon, Melchisedech, the first borne among the children of Israel, Eli, Samuel;
much may be said in this case, from the Exampl of Solomon, Melchizedek, the First born among the children of Israel, Eli, Samuel;
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the history of the Church for many ages, the constitution of the Sanhedrim among the Jewes:
the history of the Church for many ages, the constitution of the Sanhedrim among the Jews:
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but I was never found of this doctrine. I am sure we have business enough besides to take up the whole man:
but I was never found of this Doctrine. I am sure we have business enough beside to take up the Whole man:
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and who is sufficient for these things? tractent fabrilia fabri, let every man continue in that calling, wherein he is call'd;
and who is sufficient for these things? Treatise fabrilia Fabri, let every man continue in that calling, wherein he is called;
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if call'd to the ministry, lets wait on our ministring:
if called to the Ministry, lets wait on our ministering:
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those that are call'd to ruling, let them do it with all diligence Rom. 12.7, 8.those that Are called to ruling, let them do it with all diligence Rom. 12.7, 8.
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So much of the members joyntly, as they cast a mutuall aspect on each other.
So much of the members jointly, as they cast a mutual aspect on each other.
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The necessity of Magistrates 1. In respect of the whole state, a strange body without a neck, a stranger state without rulers: we should quickly be resolved into a paralitike body, if not held together by these nerves and sinewes:The necessity of Magistrates 1. In respect of the Whole state, a strange body without a neck, a stranger state without Rulers: we should quickly be resolved into a paralitike body, if not held together by these nerves and sinews:
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as a ship floating on the sea without a pilot, or like the sea it selfe without bankes:
as a ship floating on the sea without a pilot, or like the sea it self without banks:
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were it not for this tower of Ivory, we should all be as the tower of Babel: This Olbion, this happy Island, would revolve,
were it not for this tower of Ivory, we should all be as the tower of Babel: This Albion, this happy Island, would revolve,
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and degenerate into a Saxony indeed, and become the mother of a cruell, hard hearted people, every county would be commune latrocinium, a common robbery;
and degenerate into a Saxony indeed, and become the mother of a cruel, hard hearted people, every county would be commune latrocinium, a Common robbery;
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instead of flowing with milk and honey, it would flow with streames of blood; one man would be a Wolfe, and Tyger to another:
instead of flowing with milk and honey, it would flow with streams of blood; one man would be a Wolf, and Tiger to Another:
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nay NONLATINALPHABET, like fishes, the greater would devoure the lesse:
nay, like Fish, the greater would devour the less:
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we should be as those barbarous Scythians who did end their controversies, not in civill courts,
we should be as those barbarous Scythians who did end their controversies, not in civil Courts,
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as at this day, but in the fields; not by the power of argument, but by the dint of the sword.
as At this day, but in the fields; not by the power of argument, but by the dint of the sword.
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The high waies would be unoccupied as in the daies of Anath Indg. 5. when men went through byewaies. Pandarus wher's your bow? should be our salutation instead of God speed! or peace be with you! The high ways would be unoccupied as in the days of Anath Indig 5. when men went through byewaies. Pandarus where's your bow? should be our salutation instead of God speed! or peace be with you!
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no walking safe without being clad in steele, as men travell through forrests with bills on their shoulders,
no walking safe without being clad in steel, as men travel through forests with bills on their shoulders,
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for feare of wild beasts, Lam. 5. v. 12. The faces of the elders were not honour'd v. 14. The elders have ceased from the gate, neither Assizes, nor Sessions;
for Fear of wild beasts, Lam. 5. v. 12. The faces of the Elders were not honoured v. 14. The Elders have ceased from the gate, neither Assizes, nor Sessions;
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what then? the young men ceased from their musick:
what then? the young men ceased from their music:
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the joy of our heart is ceased, our dance is turned into mourning v. 15. In the lawes of a Nation consists the safety of a Nation: the joy of our heart is ceased, our dance is turned into mourning v. 15. In the laws of a nation consists the safety of a nation:
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therefore the gates of the Iewish Cities, as they were seats of justice, so they were the Magazines & Armories of their strength;
Therefore the gates of the Jewish Cities, as they were seats of Justice, so they were the Magazines & Armories of their strength;
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hence are those phrases of meeting the enemy, and resisting the enemy in the gate: the gates of Hell, and the gates of death: to shew that the strength of a Nation or City, do's not more consist in the number of men,
hence Are those phrases of meeting the enemy, and resisting the enemy in the gate: the gates of Hell, and the gates of death: to show that the strength of a nation or city, do's not more consist in the number of men,
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& armes, then in the vigorous execution of justice; in cutting off rotten, gangren'd, leprous members.
& arms, then in the vigorous execution of Justice; in cutting off rotten, gangrened, leprous members.
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The Kings throne is establisht by justice, and Christ order'd his Kingdome in justice and judgment Es. 9.7. Such judgment is only condemned in scripture which is private and rash: The Kings throne is established by Justice, and christ ordered his Kingdom in Justice and judgement Es. 9.7. Such judgement is only condemned in scripture which is private and rash:
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and such going to law as is with scandall, and before heathen judges;
and such going to law as is with scandal, and before heathen judges;
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not when tis used as some medicines, for the last refuge, when other meanes and waies will not prevaile:
not when this used as Some medicines, for the last refuge, when other means and ways will not prevail:
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not as pleasing sau•e; as too many spirits do sport themselves in this fire of contention, not as pleasing sau•e; as too many spirits do sport themselves in this fire of contention,
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like so many Salamanders, and never triumph more, then when they get a victory in this civill warre,
like so many Salamanders, and never triumph more, then when they get a victory in this civil war,
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though commonly the advantage will not equall the losse:
though commonly the advantage will not equal the loss:
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like two milstones, or like the flint and steele they spend and weare out each others, to enrich and warme the pleaders box.
like two millstones, or like the flint and steel they spend and wear out each Others, to enrich and warm the pleaders box.
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In respect of the Church too: faithfull rulers are as so many stakes in the hedge of Gods vineyard;
In respect of the Church too: faithful Rulers Are as so many stakes in the hedge of God's vineyard;
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to fence it from such wild beasts, that would root up the very foundations of religion.
to fence it from such wild beasts, that would root up the very foundations of Religion.
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The servants of the living God would be as those two witnesses, or as poore infants scrawling in the streets;
The Servants of the living God would be as those two Witnesses, or as poor Infants scrawling in the streets;
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if Magistrates should not carry them in their armes, by becoming nursing fathers, and nursing mothers unto them, as Calvin understands that of Esa. 49.23. Alas!
if Magistrates should not carry them in their arms, by becoming nursing Father's, and nursing mother's unto them, as calvin understands that of Isaiah 49.23. Alas!
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were it not for these towers we should be expos'd to wind, and weather; were it not for these bulworkes, we should be overrunne with Atheisme, Heresy, and Idolatry:
were it not for these towers we should be exposed to wind, and weather; were it not for these bulwarks, we should be overrun with Atheism, Heresy, and Idolatry:
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when Moses was gone to the mount, the Israelites were liberall in casting in their Jewells, to make a molten calfe.
when Moses was gone to the mount, the Israelites were liberal in casting in their Jewels, to make a melted calf.
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Micah had an house of Gods, an Ephod, a Teraphim, and to compleat his Idolatry, he consecrated his son to be his priest:
micah had an house of God's, an Ephod, a Teraphim, and to complete his Idolatry, he consecrated his son to be his priest:
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the circumstance of time is famous, in those daies there was no King in Israel Judg. 17.5, 6. As rulers are custodes utriusque tabulae the maintainers of religion to God; the circumstance of time is famous, in those days there was no King in Israel Judges 17.5, 6. As Rulers Are custodes utriusque tabulae the maintainers of Religion to God;
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of peace, and charity towards men, so ecce duos gladio•, Loel here are two swords, one to cut off serpents, and w•olves (So Grotius calls malefactors, that infest the civill state) another to strike through the jawes of those Beares, and to restraine those petulant Foxes, that would lay the Church wast.
of peace, and charity towards men, so ecce duos gladio•, Loel Here Are two swords, one to Cut off Serpents, and w•olves (So Grotius calls malefactors, that infest the civil state) Another to strike through the Jaws of those Bears, and to restrain those petulant Foxes, that would lay the Church waste.
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But as our eyes behold our teachers, so may we long behold our rulers!
But as our eyes behold our Teachers, so may we long behold our Rulers!
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that the scepter may not depart from our Judah, nor a lawgiver from between her feet, till Shiloh shall come the second time, till all power shall be resigned up to Christ,
that the sceptre may not depart from our Judah, nor a lawgiver from between her feet, till Shiloh shall come the second time, till all power shall be resigned up to christ,
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when he shall come to judgment!
when he shall come to judgement!
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And good reason we have to pray for those that are in Authority, that we may live a quiet and peaceable life, in godlinesse and chastity; And good reason we have to pray for those that Are in authority, that we may live a quiet and peaceable life, in godliness and chastity;
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as if loosnesse and carnall licentiousnesse would break in like a mighty torrent, if the gates of authority were flung off their hinges;
as if looseness and carnal licentiousness would break in like a mighty torrent, if the gates of Authority were flung off their hinges;
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if there were none to reprove in the gate, sin would soone have an impudent, whorish forehead.
if there were none to reprove in the gate, since would soon have an impudent, whorish forehead.
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And as we must pray for them: so we must honour them too.
And as we must pray for them: so we must honour them too.
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They are Abimelecks, fathers of their country, and so may claime honour by vertue of the fift commandement, they have on them Gods owne stampe, Elohim. gods, therefore Exod. 22.28. Thou shalt not revile the gods, nor speake evill of the rulers of my people.
They Are Abimelecks, Father's of their country, and so may claim honour by virtue of the fift Commandment, they have on them God's own stamp, Elohim. God's, Therefore Exod 22.28. Thou shalt not revile the God's, nor speak evil of the Rulers of my people.
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Thou shalt not blaspheme the gods, so some read it:
Thou shalt not Blaspheme the God's, so Some read it:
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such Shimei's as dare bark at all that is called God shall one time or other be met withall.
such Shimei's as Dare bark At all that is called God shall one time or other be met withal.
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Now as we have seene the necessity of Magistrates, and what our demeanour should be towards them, let's see also how they must carry themselves towards such as are under them.
Now as we have seen the necessity of Magistrates, and what our demeanour should be towards them, let's see also how they must carry themselves towards such as Are under them.
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Their qualification &c. This neck must be as a tower of Ivory. 1. They must as Ivory be pure, streight, faire, transparent. Solomons throne was of Ivory.
Their qualification etc. This neck must be as a tower of Ivory. 1. They must as Ivory be pure, straight, fair, transparent. Solomons throne was of Ivory.
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The Curules among the Romans sate in Chaires of Ivory, which might be Emblems of innocent, and upright judgment:
The Curules among the Roman sat in Chairs of Ivory, which might be Emblems of innocent, and upright judgement:
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as the houses of the gods were feigned to be roof't and sealed with Ivory Ebur nitidum fulgentia tecta tegebat, and Jupiter had an Ivory scepter, to shew that purity which was thought to be amongst them:
as the houses of the God's were feigned to be roofed and sealed with Ivory Ebur nitidum fulgentia Tecta tegebat, and Jupiter had an Ivory sceptre, to show that purity which was Thought to be among them:
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or as judges are still cloathed in scarlet which is of a deep, perfect, lasting dye, to put them in mind of integrity, and conscientious constancy in the administration of justice.
or as judges Are still clothed in scarlet which is of a deep, perfect, lasting die, to put them in mind of integrity, and conscientious constancy in the administration of Justice.
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Magistrates must be pure and cleare in their lives and profession of religion, as men. Let Machivilians,
Magistrates must be pure and clear in their lives and profession of Religion, as men. Let Machiavellians,
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and Achitophels say what they will, those men are like to be the best Magistrates, who are the best men; and that government prospers best, which is grafted on the stock of religion;
and Achitophels say what they will, those men Are like to be the best Magistrates, who Are the best men; and that government prospers best, which is grafted on the stock of Religion;
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those rulers will warpe with any base compliance, they will steere their course, according to the Card of selfe interest, popularity,
those Rulers will warp with any base compliance, they will steer their course, according to the Carded of self Interest, popularity,
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and sinister respects, who are not pois'd, and principled upon religion, and conscience: they will do injustice for a peice of bread:
and sinister respects, who Are not poised, and principled upon Religion, and conscience: they will do injustice for a piece of bred:
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they will sell the righteous for silver, and the poore for a paire of shooes. Constantine coming to the throne: they will fell the righteous for silver, and the poor for a pair of shoes. Constantine coming to the throne:
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first made proclamation, that whosoever would not renounce the Christian religion, and sacrifice to devills (supposing that some would serve the devill himselfe to save, First made proclamation, that whosoever would not renounce the Christian Religion, and sacrifice to Devils (supposing that Some would serve the Devil himself to save,
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or get preferment) they should be none of his court; no officers of state under him, but when he saw who would forsake.
or get preferment) they should be none of his court; no Officers of state under him, but when he saw who would forsake.
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Christ to cleave unto this present world; he discharged them, and retain'd those that kept their constancy to the Christian religion;
christ to cleave unto this present world; he discharged them, and retained those that kept their constancy to the Christian Religion;
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How shall they said he be faithfull to me, to their countrey, who are faithlesse to their God? The application is easy.
How shall they said he be faithful to me, to their country, who Are faithless to their God? The application is easy.
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All that professe themselves true members of Christ if they be not Cancers, and excrescencies of that body, must be cloth'd with a wedding garment, with a virgine tire of purity, and sincerity;
All that profess themselves true members of christ if they be not Cancers, and Excrescences of that body, must be clothed with a wedding garment, with a Virgae tire of purity, and sincerity;
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casting away all sulli'd rotten raggs, which stinke of the plague sore of sinne, hating the very garment spotted with the flesh, we must keep our garments undefiled here,
casting away all sullied rotten rags, which stink of the plague soar of sin, hating the very garment spotted with the Flesh, we must keep our garments undefiled Here,
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if we hope to walk in white hereafter Rev. 3.4.
if we hope to walk in white hereafter Rev. 3.4.
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O how ugly is any private Christian swelling with a Tympany of pride, envy, anger? burning in the flame of any lust? wallowing in any uncleanesse,
O how ugly is any private Christian swelling with a Tympany of pride, envy, anger? burning in the flame of any lust? wallowing in any uncleanness,
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or vomit? eaten up with strange, heretical doctrine, which eate as a canker? but how monstrous is a ruler roling in any Lerna's or sinkes of filthyness;
or vomit? eaten up with strange, heretical Doctrine, which eat as a canker? but how monstrous is a ruler rolling in any Lerna's or sinks of filthiness;
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they should exceed others in piety and religion, as much as they do in power and authority;
they should exceed Others in piety and Religion, as much as they do in power and Authority;
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others must be of Ivory, they, as towers of Ivory, Inter eburna cupressi, as Saules among the people, in holinesse.
Others must be of Ivory, they, as towers of Ivory, Inter eburna cupressi, as Saul's among the people, in holiness.
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Tis an arrant absurdity that men should be publike governours; and private slaves; at the beck of base lusts.
This an arrant absurdity that men should be public Governors; and private slaves; At the beck of base Lustiest.
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The lives of rulers are very exemplary, David was called the light of Israel 2 Sam. 21.17. We count in genus obsequii a kind of duty to imitate their very failings. The lives of Rulers Are very exemplary, David was called the Light of Israel 2 Sam. 21.17. We count in genus obsequii a kind of duty to imitate their very failings.
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They do live upon the pinacles of the world, all men have an eye to their actions:
They do live upon the pinnacles of the world, all men have an eye to their actions:
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Cyrus commanded the chiefe officers to keep a strict reine over themselves, that was the way to keep the whole army in order. Cyrus commanded the chief Officers to keep a strict reine over themselves, that was the Way to keep the Whole army in order.
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Menippus reading of the incest, adulteries, murders of the gods, could say presently, that the gods would never have done thus, and thus, had they not knowen it to be lawfull: Menippus reading of the Incest, adulteries, murders of the God's, could say presently, that the God's would never have done thus, and thus, had they not known it to be lawful:
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thus wicked Magistrates seldome fall alone, they draw many after them, as the dragon, or Lucifer falling from heaven, drew the third part of the starres after him,
thus wicked Magistrates seldom fallen alone, they draw many After them, as the dragon, or Lucifer falling from heaven, drew the third part of the Stars After him,
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or as Sampsons death was accompanied with many of the Philistims.
or as Sampsons death was accompanied with many of the philistines.
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But let such know, that occasion the falls of others, that their falls shall be the more grievous, others falling upon them;
But let such know, that occasion the falls of Others, that their falls shall be the more grievous, Others falling upon them;
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their sorrow shall be aggravated by the sorrow of others; As their sinnes affect their subjects with judgments.
their sorrow shall be aggravated by the sorrow of Others; As their Sins affect their subject's with Judgments.
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Manasses fill'd Jerusalem with blood, so that Jerusalem was delivered to the Caldeans, 2 King. 21. As Magistrates, so they must be cleare and pure as Ivory.Manasses filled Jerusalem with blood, so that Jerusalem was Delivered to the Chaldaeans, 2 King. 21. As Magistrates, so they must be clear and pure as Ivory.
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1. From acceptation of persons in judgment; friends, and kinsmen must not then be knowne; as Zeleucus is stori'd to sentence his own sonne:
1. From acceptation of Persons in judgement; Friends, and kinsmen must not then be known; as Zeleucus is storied to sentence his own son:
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Judges must be like Melchisedech, without father, mother, allies;
Judges must be like Melchizedek, without father, mother, allies;
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or as the Athenian judges, who judged by night, when the faces of man could not be seene.
or as the Athenian judges, who judged by night, when the faces of man could not be seen.
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2. From rash judgment, stand still said Moses, and I will heare what the Lord will command concerning you;
2. From rash judgement, stand still said Moses, and I will hear what the Lord will command Concerning you;
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so God himselfe went downe to Sodome, to see whether things were according to their cry:
so God himself went down to Sodom, to see whither things were according to their cry:
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Shaptim judges, comes from Shaphat, to measure, to lay a thing to the line, to shew what sober debate, what deliberation rulers should use before passing sentence either in civill matters or criminall Nulla cunciatio longis est. Shaptim judges, comes from Shaphat, to measure, to lay a thing to the line, to show what Sobrium debate, what deliberation Rulers should use before passing sentence either in civil matters or criminal Nulla cunciatio longis est.
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Yet 3. They must not be too dilatory, as long in bringing forth their verdicts as the Elephant her young making suits as long as the Trojane warre; this protracting;
Yet 3. They must not be too dilatory, as long in bringing forth their verdicts as the Elephant her young making suits as long as the Trojane war; this protracting;
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and spinning out of time is complain'd of in every corner;
and spinning out of time is complained of in every corner;
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poore men say, they lose their right, because they have not meanes to follow the suit May it not be said to such judges as the woman to Philip, •••lite re•nare, come downe from the Tribunall,
poor men say, they loose their right, Because they have not means to follow the suit May it not be said to such judges as the woman to Philip, •••lite re•nare, come down from the Tribunal,
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and be no judges at all.
and be no judges At all.
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4. They must be cleare and pure as Ivory from wresting and perverting of justice by any sinister meanes.
4. They must be clear and pure as Ivory from wresting and perverting of Justice by any sinister means.
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I hope there are none amongst us like Samuels sons NONLATINALPHABET who turned aside after lucre, and perverted judgment, or Balaam the sonne of Basor, who lov'd the wages of unrighteousnesse, I hope there Are none among us like Samuels Sons who turned aside After lucre, and perverted judgement, or balaam the son of Basor, who loved the wages of unrighteousness,
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but rather I wish them all like Samuel himselfe, who made that challeng.
but rather I wish them all like Samuel himself, who made that challenge.
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whose Oxe or Asse have I taken? whom have I oppressed of whose hand have I received any bribe to blind my eyes therewith? whose Ox or Ass have I taken? whom have I oppressed of whose hand have I received any bribe to blind my eyes therewith?
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They must be strong, resolute, magnanimous, as a tower of Ivory, which is firme, and able to bare up a great stresse, and will not shrink.
They must be strong, resolute, magnanimous, as a tower of Ivory, which is firm, and able to bore up a great stress, and will not shrink.
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The word in Hebrew signifies a rock or a tooth, and by Synecdoche the bone or tooth of an Elephant; (though I read of Ebur fossile dugge out of the earth:) now as this beast's tooth is strong, The word in Hebrew signifies a rock or a tooth, and by Synecdoche the bone or tooth of an Elephant; (though I read of Ebur fossil dug out of the earth:) now as this beast's tooth is strong,
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so is he himselfe very daring, as those can tell who have read how the Romans, were disordered by the Elephants of Pyrhus; as here Magistrates are compar'd to a tower of Ivory, so elsewhere to the hornes of a Unicorne, Cedars of Lebanon, Oakes of Bashan, high towers.
so is he himself very daring, as those can tell who have read how the Roman, were disordered by the Elephants of Pyrrhus; as Here Magistrates Are compared to a tower of Ivory, so elsewhere to the horns of a Unicorn, Cedars of Lebanon, Oaks of Bashan, high towers.
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This strength and courage is requisite. 1. To curb the power of the sturdiest offendors; not to feare the faces of men, though they have the faces of Lions.
This strength and courage is requisite. 1. To curb the power of the sturdiest offenders; not to Fear the faces of men, though they have the faces of Lions.
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I call to mind that the stepps to Solomons throne were supported with Lions, to shew that such as ascend the bench should have Lion-like courage to rescue poore lambs from those NONLATINALPHABET, those oppressing Canniballs, that would eate the flesh and break the bones,
I call to mind that the steps to Solomons throne were supported with Lions, to show that such as ascend the bench should have Lion-like courage to rescue poor Lambs from those, those oppressing Cannibals, that would eat the Flesh and break the bones,
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and drink the blood of the poore and helplesse.
and drink the blood of the poor and helpless.
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For their owne sakes to support themselves amid'st all their cares, vexations, and all the murmurings and repinings of the people:
For their own sakes to support themselves amidst all their Cares, vexations, and all the murmurings and repinings of the people:
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the words in the text imply this, the word necke in the Originall imports, to be pressed downe as the neck with burthens.
the words in the text imply this, the word neck in the Original imports, to be pressed down as the neck with burdens.
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A tower which lyes open to wind and weather, to shew that government is a burthen;
A tower which lies open to wind and weather, to show that government is a burden;
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and though rulers are high as towers, yet they are more expos'd to thunder and tempests;
and though Rulers Are high as towers, yet they Are more exposed to thunder and tempests;
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therefore the vine and olive would not leave their fatnesse, and sweetnesse that they might raigne.
Therefore the vine and olive would not leave their fatness, and sweetness that they might Reign.
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Saul being elected to the Kingdome hid himselfe among the stuffe 1 Sa. 10.22. We are too apt to look a squint on those in high places, and too thirsty are all after power; Saul being elected to the Kingdom hid himself among the stuff 1 Sa. 10.22. We Are too apt to look a squint on those in high places, and too thirsty Are all After power;
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yet as Tiberius told his friends, we little know, what a Leviathan a Kingdome is, how the pillowes of great ones are stufft with thornes,
yet as Tiberius told his Friends, we little know, what a Leviathan a Kingdom is, how the pillows of great ones Are stuffed with thorns,
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and sleepe flyes from their eyes; the poore cottage harbours more sweet rest, then the greatest pallace;
and sleep flies from their eyes; the poor cottage harbours more sweet rest, then the greatest palace;
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the shepherds crooke more pleasant then the Kings Scepter. Ruling is a neckworke, his government shall be upon his shoulders.
the shepherd's crook more pleasant then the Kings Sceptre. Ruling is a neckworke, his government shall be upon his shoulders.
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The earth said David is out of course, I beare up the pillars of it; therefore raise up your braewny necks, that they may not sinke under such a burthen;
The earth said David is out of course, I bear up the pillars of it; Therefore raise up your braewny necks, that they may not sink under such a burden;
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gird up your swords upon your thighes, O yee mighty in majesty, ride on prosperously, because of truth, meeknesse, and righteousnesse; gird up your swords upon your thighs, Oh ye mighty in majesty, ride on prosperously, Because of truth, meekness, and righteousness;
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let your arrowes be sharpe in the hearts of the King of heavens enemies;
let your arrows be sharp in the hearts of the King of heavens enemies;
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let your neckes be as a tower of Ivory. I meane not that you should have stiffe neckes, as wedded to your owne willes,
let your necks be as a tower of Ivory. I mean not that you should have stiff necks, as wedded to your own wills,
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or neckes strecht out with haughtinesse, as some of the other Sex, do openly glory in their Ivory and Alabaster necks;
or necks strecht out with haughtiness, as Some of the other Sex, do openly glory in their Ivory and Alabaster necks;
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but strong and couragious in the businesse of the day.
but strong and courageous in the business of the day.
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Whosoever will not do the law of God, or the King, let him have judgment without delay; Whosoever will not do the law of God, or the King, let him have judgement without Delay;
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whether to death, banishment, confiscation of goods or imprisonment. The necessity of Ministers in the Church together with their qualification, in a word:whither to death, banishment, confiscation of goods or imprisonment. The necessity of Ministers in the Church together with their qualification, in a word:
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thine eyes shall be as the fish pooles in Heshbon. thine eyes shall be as the Fish pools in Heshbon.
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What Centinells are in an army, what shepherds are to a flock, what nurses are to little infants, what architects to apile of building what the Levites to the Arke, what the eyes are to the body;
What Centinels Are in an army, what shepherd's Are to a flock, what Nurse's Are to little Infants, what architects to apile of building what the Levites to the Ark, what the eyes Are to the body;
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that are the Ministers of the Gospell to the Church; they are NONLATINALPHABET Gal. 1.9. Pillars, and take away these props, the whole fabricke goes to ruine, the Church is no elect, no perfect Church at all.
that Are the Ministers of the Gospel to the Church; they Are Gal. 1.9. Pillars, and take away these props, the Whole fabric Goes to ruin, the Church is no elect, no perfect Church At all.
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God hath given some prophets, some evangelists, for the perfecting, and polishing the saints for the edifiing or building up of the body of Christ. God hath given Some Prophets, Some Evangelists, for the perfecting, and polishing the Saints for the edifying or building up of the body of christ.
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They are ordained, to bring men from darknesse to light, from the power of Satan to God, Acts 20.16. Therefore before the destruction of a place, tis observed, that God doth either remove, or infatuate these eyes.
They Are ordained, to bring men from darkness to Light, from the power of Satan to God, Acts 20.16. Therefore before the destruction of a place, this observed, that God does either remove, or infatuate these eyes.
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As the world would be a wildernesse without rulers: so without ministers too; we should swarme with serpents, lions, oppressors; swine, (i) voluptuous;
As the world would be a Wilderness without Rulers: so without Ministers too; we should swarm with Serpents, Lions, Oppressors's; Swine, (i) voluptuous;
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wolves, (i) ravenous persons:
wolves, (i) ravenous Persons:
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were they not softned and tamed by the preaching of the Gospell, which causes the lion and the lamb, the leopard and the kid to ly downe together, and makes persecutors be as Sauls among the prophets.
were they not softened and tamed by the preaching of the Gospel, which Causes the Lion and the lamb, the leopard and the kid to lie down together, and makes persecutors be as Saul's among the Prophets.
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When I speak of the necessity of these eyes, I would be understood of these in the text, which are as the fishpooles in Heshbon. Fishpooles i. e.
When I speak of the necessity of these eyes, I would be understood of these in the text, which Are as the fishpooles in Heshbon. Fishpooles i. e.
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fruitfull, and multipliing (as fishes) in all acts of holinesse: pooles i. e.
fruitful, and multipliing (as Fish) in all acts of holiness: pools i. e.
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cleare and christalline in life and doctrine, powerfull and diligent in the work of the ministry,
clear and Crystalline in life and Doctrine, powerful and diligent in the work of the Ministry,
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so that men might see the faces of their consciences, in the glasse of their sermons.
so that men might see the faces of their Consciences, in the glass of their Sermons.
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Such as had remarkable blemishes might not serve in the Sanctuary, thats a sad text Cant. 5.7.
Such as had remarkable blemishes might not serve in the Sanctuary, thats a sad text Cant 5.7.
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The watchmen and keepers of the wall themselves, smote and wounded the Church, and tooks away her vaile, the badge of modesty and subjection,The watchmen and keepers of the wall themselves, smote and wounded the Church, and tooks away her veil, the badge of modesty and subjection,
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as if she had been a strumpet or the subject of reproach.
as if she had been a strumpet or the Subject of reproach.
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Farre be it from me to speak in the behalfe of eyes blinded with ignorance, as blind as beetles, Seeres per Antiphr•sin, eyes that are bl•er•yed, nay blood shotten with Heresie and blasphemy; far be it from me to speak in the behalf of eyes blinded with ignorance, as blind as beetles, Seers per Antiphr•sin, eyes that Are bl•er•yed, nay blood shotten with Heresy and blasphemy;
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eyes full of adultery, covetousnesse or any uncleanesse; that have in them not only the motes, but whole beames of sin;eyes full of adultery, covetousness or any uncleanness; that have in them not only the motes, but Whole beams of since;
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eyes like those of Basiliskes, charming and bewitching eyes, red with wine, and distorted with envy, sparkling with anger;
eyes like those of Basilisks, charming and bewitching eyes, read with wine, and distorted with envy, sparkling with anger;
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better my tongue should cleave to the roofe of my mouth, or my eyes start out of my owne head then be an advocate for such eyes as these; where ministers are bad;
better my tongue should cleave to the roof of my Mouth, or my eyes start out of my own head then be an advocate for such eyes as these; where Ministers Are bad;
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they are like Origen, when he wrote amisse, none worse;
they Are like Origen, when he wrote amiss, none Worse;
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or like the basket of naughty figges in Jeremiahs vision, very naughty. Yet as I will not be their proctour, or like the basket of naughty figs in Jeremiah's vision, very naughty. Yet as I will not be their proctor,
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so I need not be their prosecutour. They have their vigilant Judges also tiding their Circuits, who are swift witnesses against them;
so I need not be their prosecutor. They have their vigilant Judges also tiding their Circuits, who Are swift Witnesses against them;
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like the flying role Zach. 5, to out off such rotten members from the sanctuary of the Lord, that with Hymenaeus, and Alexander they may learne, not to blaspheme. Onely I pray;
like the flying role Zach 5, to out off such rotten members from the sanctuary of the Lord, that with Hymenaeus, and Alexander they may Learn, not to Blaspheme. Only I pray;
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that such as act in that Authority, may be actod themselves with a spirit of moderation, lest the sound, and rotten;
that such as act in that authority, may be actod themselves with a Spirit of moderation, lest the found, and rotten;
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Sarah, and Hagar; Rachell, and Leah should suffer together: lest Sion, and the High places be cover'd with mourning;Sarah, and Hagar; Rachel, and Leah should suffer together: lest Sion, and the High places be covered with mourning;
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and the sonnes of Levi, instead of purgeing, and purifying, should be Confounded.
and the Sons of Levi, instead of purging, and purifying, should be Confounded.
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I have but one thing more to leave with you, my Lords. 1. viz. where you find eyes qualified as these in the text;
I have but one thing more to leave with you, my lords. 1. viz. where you find eyes qualified as these in the text;
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for Gods sake! for the Churches sake! for your owne soules sake, be gentle and tender towards them.
for God's sake! for the Churches sake! for your own Souls sake, be gentle and tender towards them.
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Imitate Nature it selfe, which hath wrapt the Eyes in severall Covers; set skulls, lids, and browes, to shelter, and guard them from injuries.
Imitate Nature it self, which hath wrapped the Eyes in several Covers; Set skulls, lids, and brows, to shelter, and guard them from injuries.
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Indeed I do not wonder in these times, that men do so bandy against the ministers of the Gospell:
Indeed I do not wonder in these times, that men do so bandy against the Ministers of the Gospel:
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their deeds are very evill, and therefore they hate the light: they are deformed, and so care not for the glasse of the word;
their Deeds Are very evil, and Therefore they hate the Light: they Are deformed, and so care not for the glass of the word;
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they are light, and chaffy, and so loath to be fann'd, and winnowed;
they Are Light, and chaffy, and so loath to be fanned, and winnowed;
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nay rotten and loathsome, and therefore they startle at this two edged sword of the spirit,
nay rotten and loathsome, and Therefore they startle At this two edged sword of the Spirit,
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lest they should be dissected and bleed under reproofes; whereas they are setled on their lees, and hate to be reformed.
lest they should be dissected and bleed under reproofs; whereas they Are settled on their lees, and hate to be reformed.
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Sin is almost full and come to its NONLATINALPHABET, growen ripe, and calls for the sickle of Gods judgment, to cut us downe.
since is almost full and come to its, grown ripe, and calls for the fickle of God's judgement, to Cut us down.
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The Master of the house is call'd Beelz•bub; Christ is robb'd of his due, and cloath'd with reproach,
The Master of the house is called Beelz•bub; christ is robbed of his due, and clothed with reproach,
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and shall his meniall servants go free? when persecution begins at the house of God? nay lets comfort our selves, that we are imbark't upon the same bottome,
and shall his menial Servants go free? when persecution begins At the house of God? nay lets Comfort our selves, that we Are embarked upon the same bottom,
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and are fellow sufferers with Christ himselfe; I say againe let's praise our God, who hath set bankes to the fury of men, to restraine it, seeing they are so wrathfully displeased against us;
and Are fellow sufferers with christ himself; I say again let's praise our God, who hath Set banks to the fury of men, to restrain it, seeing they Are so wrathfully displeased against us;
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cursed be their wrath for tis feirce, and their rage for tis cruell. cursed be their wrath for this fierce, and their rage for this cruel.
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This has bin Satans stratagem in all ages, as of the Philistims towards Sampsons; and the wolves in Demosthenes towards the sheep;
This has been Satan stratagem in all ages, as of the philistines towards Sampsons; and the wolves in Demosthenes towards the sheep;
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first to demand their dogges, and then make a covenant with them;
First to demand their Dogs, and then make a Covenant with them;
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or as the fowle which carries dust into the aire in her clawes, and then lets it downe with the wind, that it may fall into the eyes of that beast, whereon shee desires to prey;
or as the fowl which carries dust into the air in her claws, and then lets it down with the wind, that it may fallen into the eyes of that beast, whereon she Desires to prey;
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so Satan presumes, he can more easily captivate, and worry the soules of men; when their seers, and leaders are taken out of the way.
so Satan Presumest, he can more Easily captivate, and worry the Souls of men; when their seers, and leaders Are taken out of the Way.
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Though I do not wonder at this;
Though I do not wonder At this;
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yet I should wonder that Christian Magistrates should stand by, and stand still to see those eyes pull'd forth;
yet I should wonder that Christian Magistrates should stand by, and stand still to see those eyes pulled forth;
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seeing the next stroak is most like to be at their throates;
seeing the next stroke is most like to be At their throats;
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if Jesuited Papists, according to their principles, cannot be good subjects to Protestant princes, I leave it with knowing men;
if Jesuited Papists, according to their principles, cannot be good subject's to Protestant Princes, I leave it with knowing men;
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whether Lèyden and Munster, may not send forth as dangerous Emissaries to governors as Rhenes and Doway.
whither Lèyden and Munster, may not send forth as dangerous Emissaries to Governors as Rhenes and Doway.
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As for you right worshipfull Justices of the peace;
As for you right worshipful Justices of the peace;
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twas the saying of a King of this Nation, that he did respect a good Justice of the peace, it the saying of a King of this nation, that he did respect a good justice of the peace,
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as he did those next his person, as much as a privy counsellor. I am sure good lawes are but dead ordinances, a bell without a clapper,
as he did those next his person, as much as a privy Counsellor. I am sure good laws Are but dead ordinances, a bell without a clapper,
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except you put life unto them;
except you put life unto them;
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they are but notionall, and in the Theory 〈 ◊ 〉 if you do not execute them,
they Are but notional, and in the Theory 〈 ◊ 〉 if you do not execute them,
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and reduce them unto practise, and act the Acts of Parliament. I am not come to blame your backwardnesse herein;
and reduce them unto practice, and act the Acts of Parliament. I am not come to blame your backwardness herein;
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I know your zeale (I speak of those I know) against Ale-houses, sabboth breakers, swearers, revells in our parrishes,
I know your zeal (I speak of those I know) against Alehouses, Sabbath breakers, swearers, revels in our Parishes,
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when by complaint we addresse our selves unto you; you dare owne and countenance the ministers of the Gospell:
when by complaint we address our selves unto you; you Dare own and countenance the Ministers of the Gospel:
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Even in this very age, you are ready to compose and umpire differences, in these contentious daies:
Even in this very age, you Are ready to compose and umpire differences, in these contentious days:
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Go on still, as you need not doubt of incouragement from the honorable Judges here;
Go on still, as you need not doubt of encouragement from the honourable Judges Here;
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so may you lesse feare, to be rewarded by the judge of heaven and earth, quick and dead hereafter.
so may you less Fear, to be rewarded by the judge of heaven and earth, quick and dead hereafter.
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I hope you of the honorable profession of the Law, will save me a labour; your owne hearts cannot but dictate unto you, what mine has suggested unto me;
I hope you of the honourable profession of the Law, will save me a labour; your own hearts cannot but dictate unto you, what mine has suggested unto me;
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viz. to be so much the more cautious, and circumspect; by how much the world is more clamorous, and querulous against us;
viz. to be so much the more cautious, and circumspect; by how much the world is more clamorous, and querulous against us;
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this is the best way to confute the calumnies of men, even by our integrity; I say our integrity;
this is the best Way to confute the calumnies of men, even by our integrity; I say our integrity;
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because you are call'd sacerdotes justitiae, the priests of justice, and so you will come under the compasse of my text,
Because you Are called Sacerdotes justitiae, the Priests of Justice, and so you will come under the compass of my text,
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and must be as the fish-pooles in H•shbon. It was a grievous complaint in Cyprians time;
and must be as the fishpools in H•shbon. It was a grievous complaint in Cyprians time;
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Innocence was not, where t'was pretended to be defended, and men were lawlesse amidst the lawes:
Innocence was not, where was pretended to be defended, and men were lawless amid the laws:
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whilst they pleaded the law of men, they brake the law of God:
while they pleaded the law of men, they brake the law of God:
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Solomon long before had observ'd the like Eccle. 3. 16. I saw under the Sun, the place of judgment, and unrighteousnesse was there: I saw the place of righteousnesse, and lo iniquity was there; Solomon long before had observed the like Eccle. 3. 16. I saw under the Sun, the place of judgement, and unrighteousness was there: I saw the place of righteousness, and lo iniquity was there;
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now that it may not be so amongst you; let me give you one Caveat;
now that it may not be so among you; let me give you one Caveat;
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take heed of that prostitutae vocis venalis audacia, of painting a rotten cause with the varnish of Sophistry and Eloquence: take heed of that prostitutae Vocis venalis audacia, of painting a rotten cause with the varnish of Sophistry and Eloquence:
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this is to cast the flowers of Rhetorike upon a sepulcher: This is cum lingua scortari, to constuprate; this is to cast the flowers of Rhetoric upon a sepulcher: This is cum lingua scortari, to constuprate;
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nay murder justice, when by your Midwifry, you should bring it to light. Alas!
nay murder Justice, when by your Midwifery, you should bring it to Light. Alas!
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what good shall all fees do you? when the great judge shall frowne, and your owne consciences shall vomit up all ill gotten goblets;
what good shall all fees do you? when the great judge shall frown, and your own Consciences shall vomit up all ill got goblets;
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then the clearer you have bin in your practise here;
then the clearer you have been in your practice Here;
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the more comfort shall you meet at another barre, and the brighter shall you shine in another firmament. You of the severall Juries:
the more Comfort shall you meet At Another bar, and the Brighter shall you shine in Another firmament. You of the several Juries:
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Be faithfull in the discharge of your oaths this day: be neither partiall, nor rash: steere your course twixt rigorous severity, and foolish pitty; Be faithful in the discharge of your Oaths this day: be neither partial, nor rash: steer your course betwixt rigorous severity, and foolish pity;
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for NONLATINALPHABET, to be prodigall of mercy, is as dangerous to a Common-wealth, as too much rigour:
for, to be prodigal of mercy, is as dangerous to a Commonwealth, as too much rigour:
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As a Tyrannicall governour is better then at none all. A little blood seasonably shed, do's prevent a greater torrent afterwards;
As a Tyrannical governor is better then At none all. A little blood seasonably shed, do's prevent a greater torrent afterwards;
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therefore endeavour to temper mercy and judgment together:
Therefore endeavour to temper mercy and judgement together:
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Be not meal mouth'd in concealing, or mineing the abuses of the County, bring them to the physitians of the State that they may be healed, be not indulgent to swearers, and drunkards:
Be not meal mouthed in concealing, or mining the Abuses of the County, bring them to the Physicians of the State that they may be healed, be not indulgent to swearers, and drunkards:
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say not all is well, when sin eccho's so loudly, like the Amalekites cattle in the eares of Samuel: this is to exempt them from the answer of men,
say not all is well, when since echo's so loudly, like the Amalekites cattle in the ears of Samuel: this is to exempt them from the answer of men,
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and to expose both your selves, and them to the vengeance of God. As for those that wait on either Court to give in their Testimonies;
and to expose both your selves, and them to the vengeance of God. As for those that wait on either Court to give in their Testimonies;
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I need only to mind them of the awfull Majesty of God, by whom they are to sweare; I need only to mind them of the awful Majesty of God, by whom they Are to swear;
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even the almighty God of truth; therefore take heed of invoaking him to justify a lye.
even the almighty God of truth; Therefore take heed of invoaking him to justify a lie.
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Solemne oathes were to be taken before the Altar. 1 King. 8.31. which was a signe of Gods presence;
Solemn Oaths were to be taken before the Altar. 1 King. 8.31. which was a Signen of God's presence;
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that the greater feare, and reverence might be wrought in men; therefore still, we lay our hands on the book:
that the greater Fear, and Reverence might be wrought in men; Therefore still, we lay our hands on the book:
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a false oath will recoyle into your owne bosomes, and the venome of it will drink up your owne spirits;
a false oath will recoil into your own bosoms, and the venom of it will drink up your own spirits;
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the greatest mischeife will be to your owne soules. Perjury saies a learned Civilian, is worse then Atheisme;
the greatest mischief will be to your own Souls. Perjury Says a learned Civilian, is Worse then Atheism;
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the Atheist denies there is a God, and lives accordingly; but the forsworne man acknowledges there is a God, sweares by him, yet derides him;
the Atheist Denies there is a God, and lives accordingly; but the forsworn man acknowledges there is a God, swears by him, yet derides him;
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such persons make this land to groane and mourne. Let these words Jer. 4.2. be alwaies in your thoughts, in your hearts;
such Persons make this land to groan and mourn. Let these words Jer. 4.2. be always in your thoughts, in your hearts;
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thou shalt sweare in truth, in righteousnesse, in judgment, so shall righteousnesse unto the Lord be set up in the midst of you: thou shalt swear in truth, in righteousness, in judgement, so shall righteousness unto the Lord be Set up in the midst of you:
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The gates of Bath-Rabbim shall this day shine; and you shall make preparation to enter through another gate:
The gates of Bath-Rabbim shall this day shine; and you shall make preparation to enter through Another gate:
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you shall passe from the gate of Sion, to the gate of heaven; from the Areopagus,
you shall pass from the gate of Sion, to the gate of heaven; from the Areopagus,
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or Hill of justice, to the holy Mount of eternall mercyes.
or Hill of Justice, to the holy Mount of Eternal Mercies.
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From Bath-rabbim, the daughter of a multitude, to Rabbim a multitude indeed; from one assembly to another;
From Bath-rabbim, the daughter of a multitude, to Rabbis a multitude indeed; from one assembly to Another;
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from a mixed Assembly, of an handfull of men, to the generall Assembly, and Church of the firsthorne; nay to an innumerable company of Angells, and to the spirits of just men made perfect. And now me thinks, I am so rapt up,
from a mixed Assembly, of an handful of men, to the general Assembly, and Church of the firsthorne; nay to an innumerable company of Angels, and to the spirits of just men made perfect. And now me thinks, I am so rapt up,
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and ravisht with this advantageous exchange, of ragges for robes, and dirt for gold; that I find my spirits quite mov'd into another channell;
and ravished with this advantageous exchange, of rags for robes, and dirt for gold; that I find my spirits quite moved into Another channel;
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I must leave preaching, and begin to pray, that God of his infinite mercy, would in his good time, make us all free of that Jerusalem which is above.
I must leave preaching, and begin to pray, that God of his infinite mercy, would in his good time, make us all free of that Jerusalem which is above.
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Ps. 82. v. 1. God standeth in the congregation of the mighty: he judgeth among the gods.Ps. 82. v. 1. God Stands in the congregation of the mighty: he Judgeth among the God's.
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THere was no Nation under heaven to be compar'd with the children of Israel, for hapinesse and glory:
THere was no nation under heaven to be compared with the children of Israel, for hapinesse and glory:
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in that God was so nigh unto them, in all things that they call'd to him for;
in that God was so High unto them, in all things that they called to him for;
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as Moses makes the challenge in their behalfe Deu. 4.7.
as Moses makes the challenge in their behalf Deu. 4.7.
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And indeed happy are the people that are in such a case, yea blessed are the people (which after this manner) have the Lord for their God; and David gives the reason:
And indeed happy Are the people that Are in such a case, yea blessed Are the people (which After this manner) have the Lord for their God; and David gives the reason:
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for in his presence there is fulnesse of joy Ps. 16.11. Are not we happy upon this account, at this present? if we knew but our owne happinesse:for in his presence there is fullness of joy Ps. 16.11. are not we happy upon this account, At this present? if we knew but our own happiness:
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may not we take up Moses his gantlet? and answer his challenge? May not we confront our Goshen, with the Israelites Canaan? and compare the Lords going out before us in his word,
may not we take up Moses his gauntlet? and answer his challenge? May not we confront our Goshen, with the Israelites Canaan? and compare the lords going out before us in his word,
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and spirit, with his going before them in a pillar of cloud by day, and a pillar of fire by night? We have not only a title to Gods generall presence,
and Spirit, with his going before them in a pillar of cloud by day, and a pillar of fire by night? We have not only a title to God's general presence,
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as he fills heaven and earth;
as he fills heaven and earth;
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For so he is alwaies about our paths, and about our bedds, either to smile or frown upon us:
For so he is always about our paths, and about our Beds, either to smile or frown upon us:
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for in him we live, move, and have our being: for in him we live, move, and have our being:
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Whither shall I go from thy spirit, or whither shall I flee from thy presence? Ps. 139.7, 8, 9. But now, I hope we are all met together in the name,Whither shall I go from thy Spirit, or whither shall I flee from thy presence? Ps. 139.7, 8, 9. But now, I hope we Are all met together in the name,
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and feare of God, here at the mercy seate, at the A•ks of the Testimony, and then God will not onely treate with us by his delegates, his Angells;
and Fear of God, Here At the mercy seat, At the A•ks of the Testimony, and then God will not only Treat with us by his delegates, his Angels;
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but God himselfe will vouchsafe to give us a meeting. We have his owne promise for't Mat. 18.20. Where two or three are met together in my name, there am I NONLATINALPHABET in the midst of them:
but God himself will vouchsafe to give us a meeting. We have his own promise fored Mathew 18.20. Where two or three Are met together in my name, there am I in the midst of them:
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there is his speciall, gratious, propitious, saving presence: He stands in the Congregation:
there is his special, gracious, propitious, Saving presence: He Stands in the Congregation:
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so that tis no paradox to affirme, that this place is heaven it selfe. Rome is there where the Emperour is; so that this not paradox to affirm, that this place is heaven it self. Rome is there where the Emperor is;
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the court is there where the supreme magistrate do's reside; and Heaven it selfe is there, where God vouchsafes his speciall presence;
the court is there where the supreme magistrate do's reside; and Heaven it self is there, where God vouchsafes his special presence;
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and therefore the Church of God is so often call'd, the kingdome of heaven in the Gospell.
and Therefore the Church of God is so often called, the Kingdom of heaven in the Gospel.
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But we have another advantage of Gods presence at this juncture of time. The gods are come downe unto us, in the likenesse of men;
But we have Another advantage of God's presence At this juncture of time. The God's Are come down unto us, in the likeness of men;
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and where these gods upon earth are assembled, the God of heaven will not be farre off.
and where these God's upon earth Are assembled, the God of heaven will not be Far off.
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— God standeth in the Congregation of the mighty: he judgeth among the gods.
— God Stands in the Congregation of the mighty: he Judgeth among the God's.
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Basil speaking of this book of the Psalmes, calls it a common treasury, or storehouse of all wholesome doctrines; Basil speaking of this book of the Psalms, calls it a Common treasury, or storehouse of all wholesome doctrines;
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standing in the midle or center of the scriptures, as if the lines of the whole book of God met in the book of the Psalmes:
standing in the middle or centre of the Scriptures, as if the lines of the Whole book of God met in the book of the Psalms:
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Here are seasonable lessons for men in all conditions.
Here Are seasonable Lessons for men in all conditions.
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Art thou under the harrowes and sawes of outward affliction? art thou roaring with Heman under spirituall desertions? art thou stretching thy selfe upon thy bed of languishing? art thou opprest, imprisoned, derided? Here are Elegies, mournfull dities, whereby thou mayest empty thy soule, or allay thy sorrow.
Art thou under the harrows and saws of outward affliction? art thou roaring with Heman under spiritual desertions? art thou stretching thy self upon thy Bed of languishing? art thou oppressed, imprisoned, derided? Here Are Elegies, mournful dities, whereby thou Mayest empty thy soul, or allay thy sorrow.
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Art thou elevated or dilated with inlargements of heart? dost thou flourish as the palme tree, or sprout as the cedar in Lebanon? from the sence of heavenly grace? from the sent of the waters of the sanctuary, or from the comfortable looks of Gods cheerefull countenance? doest thou wash thy stepps in butter? and do the rockes poure thee out rivers of oyle, do•st thou wallow in prosperity,
Art thou elevated or dilated with enlargements of heart? dost thou flourish as the palm tree, or sprout as the cedar in Lebanon? from the sense of heavenly grace? from the sent of the waters of the sanctuary, or from the comfortable looks of God's cheerful countenance? dost thou wash thy steps in butter? and do the Rocks pour thee out Rivers of oil, do•st thou wallow in Prosperity,
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and swimme with a continued tide of successe? Here are Tehillim whole Rapsodies of hymnes, to set forth the praises of God for these mercyes, is any merry let him sing Psalmes, James. 5.13.
and swim with a continued tide of success? Here Are Tehillim Whole Rhapsodies of Hymns, to Set forth the praises of God for these Mercies, is any merry let him sing Psalms, James. 5.13.
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and it were well if the fumes and vapours of rotten songs, and Enthusiasticall raptures, might give place to this spirituall incense, this heavenly, and ravishing converse with God.
and it were well if the fumes and vapours of rotten songs, and Enthusiastical raptures, might give place to this spiritual incense, this heavenly, and ravishing converse with God.
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Is any ensnar'd with sinne, and would he like Samson cast from him these Philistian cords,
Is any Ensnared with sin, and would he like samson cast from him these Philistian cords,
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and break off his sins by repentance; Here are poenitentialls, psalmes of repentance sutable to men in such a penitent condition. In a word: are you rulers, publike persons:
and break off his Sins by Repentance; Here Are poenitentialls, psalms of Repentance suitable to men in such a penitent condition. In a word: Are you Rulers, public Persons:
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and would you know how to discharge a good conscience towards God, and men? that when you may passe from forum soli to forum poli, from your benches to thrones; from judging an handfull of men, to judge the twelve tribes of Israel, nay the whole world; from judging of men to judg Angells: Know you not that we shall judg Angells. 1 Cor. 6.3.
and would you know how to discharge a good conscience towards God, and men? that when you may pass from forum soli to forum Polis, from your benches to thrones; from judging an handful of men, to judge the twelve tribes of Israel, nay the Whole world; from judging of men to judge Angels: Know you not that we shall judge Angels. 1 Cor. 6.3.
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Would you have the end of your Circuits, to be the begining of eternall rest and glory? would you have your scarlet gownes, to be turned into the whit• robes of the Saints? come,
Would you have the end of your Circuits, to be the beginning of Eternal rest and glory? would you have your scarlet gowns, to be turned into the whit• robes of the Saints? come,
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and sit downe at the feet of my Kingly prophet; let him be your Gamaliel: He has the best politickes in the would;
and fit down At the feet of my Kingly Prophet; let him be your Gamaliel: He has the best politics in thee would;
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he was a ruler himselfe, and indeed he was a very good one:
he was a ruler himself, and indeed he was a very good one:
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He fed his people according to the integrity of his heart, and he guided them by the skilfulnesse of his hands; He fed his people according to the integrity of his heart, and he guided them by the skilfulness of his hands;
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and from his experience in the mystery of government, he bequeaths NONLATINALPHABET a Kingly gift indeed to those who succeed him in power and authority:
and from his experience in the mystery of government, he Bequeathes a Kingly gift indeed to those who succeed him in power and Authority:
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This he does in many other Psalmes, but ex professo in this: It was sung before the Judges as they went to the Judgment Hall.
This he does in many other Psalms, but ex professo in this: It was sung before the Judges as they went to the Judgement Hall.
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Do but read it over (right honorable) and the preachers labour may be saved; Do but read it over (right honourable) and the Preachers labour may be saved;
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for therein is a compleate Judges Sermon, apples of gold in pictures of silver, most apposite,
for therein is a complete Judges Sermon, Apples of gold in pictures of silver, most apposite,
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and pertinent Mementoes for all sorts of Magistrates: Every verse does execution upon some, or other.
and pertinent Mementoes for all sorts of Magistrates: Every verse does execution upon Some, or other.
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Are any Corrupt? How can I say more, then what is set downe, v. 2. How long will ye judge injustly,
are any Corrupt? How can I say more, then what is Set down, v. 2. How long will you judge injustly,
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and accept the persons of the wicked? Are any Ignorant, they may find themselves reproved, v. 5. They know not, neither will they understand, they walke on in darknesse. and accept the Persons of the wicked? are any Ignorant, they may find themselves reproved, v. 5. They know not, neither will they understand, they walk on in darkness.
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Are any proud and haughty ' let them ruminate on v. 6, 7. I have said yet are goas,
are any proud and haughty ' let them ruminate on v. 6, 7. I have said yet Are goas,
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and children of the most high, but ye shall dye like men, and fall like one of the Princas. and children of the most high, but you shall die like men, and fallen like one of the Princas.
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Are any lawlesse, and tyrannicall? let them ruminate on v. 8. There lies an appease from them to Heaven;
are any lawless, and tyrannical? let them ruminate on v. 8. There lies an appease from them to Heaven;
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Arise, ô God, and judg the earth, for thou inherit ' shall Nations. Arise, o God, and judge the earth, for thou inherit ' shall nations.
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Would I study for a seasonable charge to give unto you at this present? all my skill and industry cannot compose a better,
Would I study for a seasonable charge to give unto you At this present? all my skill and industry cannot compose a better,
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then what is made to my hands v. 3, 4. Defend the poore, and fatherlssse: do justice to the afficted and needy:
then what is made to my hands v. 3, 4. Defend the poor, and fatherlssse: do Justice to the afflicted and needy:
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rid them out of the hand of the wicked. rid them out of the hand of the wicked.
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What can I say more? but that I must say all over againe, in the words of my text;
What can I say more? but that I must say all over again, in the words of my text;
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from whence, as from the maine doctrinall head, the following verses, as so many excellent uses, are all derived.
from whence, as from the main doctrinal head, the following Verses, as so many excellent uses, Are all derived.
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God standeth in the congregation &c. God Stands in the congregation etc.
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1. Here is something affirmed concerning governours, they are mighty, they are gods, as they look downwards, or as they stand in relation to us.
1. Here is something affirmed Concerning Governors, they Are mighty, they Are God's, as they look downwards, or as they stand in Relation to us.
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2. Here is something concerning the All-mighty, or the God of gods, and what his actings are towards these mighty gods;
2. Here is something Concerning the Almighty, or the God of God's, and what his actings Are towards these mighty God's;
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He stands among them, he judges among them. He Stands among them, he judges among them.
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Though they are mighty and gods, yet they are not absolute, and uncontroulable, they are deo minores, more inferiour,
Though they Are mighty and God's, yet they Are not absolute, and uncontrollable, they Are God minores, more inferior,
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and subordinate unto him, then we are to them;
and subordinate unto him, then we Are to them;
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for their Jurisdiction extends but to mens bodies, and estates, but he restraines the very Spirits of Princes, and their very hearts are in his hands.
for their Jurisdiction extends but to men's bodies, and estates, but he restrains the very Spirits of Princes, and their very hearts Are in his hands.
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Take the whole sense of the text in this.
Take the Whole sense of the text in this.
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Obs. That God is present in an especiall and powerfull manner among magistrates, when they are solemnely assembled for the decision of controversies,
Obs. That God is present in an especial and powerful manner among Magistrates, when they Are solemnly assembled for the decision of controversies,
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and the administration of justice and judgment. and the administration of Justice and judgement.
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As Paul told the Corinthians, when they were convented to excommunicate the incestuous person, when ye are gathered together and my spirit, with the power of our Lord Jesus Christ.
As Paul told the Corinthians, when they were Convicted to excommunicate the incestuous person, when you Are gathered together and my Spirit, with the power of our Lord jesus christ.
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For the fuller handling of this proposition, lets resolve and take it asunder into these particulars. 1. The power and strength of rulers, El, mighty. 2. Their honour and dignity, Elohim, gods; and these parts are in the first Generall. For the fuller handling of this proposition, lets resolve and take it asunder into these particulars. 1. The power and strength of Rulers, El, mighty. 2. Their honour and dignity, Elohim, God's; and these parts Are in the First General.
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In Gods actings towards rulers, there are also two particolars. 1. He stands among them. 2. He judges among them; and what these expressions do import we shall see in their proper place;
In God's actings towards Rulers, there Are also two particolars. 1. He Stands among them. 2. He judges among them; and what these expressions do import we shall see in their proper place;
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of all these parts, I shall speak as Chrysostome begins an oration of his, not aiming to delight and tickle your eares and fansies,
of all these parts, I shall speak as Chrysostom begins an oration of his, not aiming to delight and tickle your ears and fancies,
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but to instruct your hearts and consciences. 1. Their power and strength El, mighty.
but to instruct your hearts and Consciences. 1. Their power and strength El, mighty.
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There are two interpretations which put faire to exclude rulers out of the former part of this text.
There Are two interpretations which put fair to exclude Rulers out of the former part of this text.
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First, by mighty, some would understand Angells; The Rabbins go this way; and indeed mighty is a proper and common Epithete for Angells, they are NONLATINALPHABET s;
First, by mighty, Some would understand Angels; The Rabbis go this Way; and indeed mighty is a proper and Common Epithet for Angels, they Are s;
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trong or mighty Angells Rev. 10.1.
trong or mighty Angels Rev. 10.1.
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They are NONLATINALPHABET, the Angells of his power, or his mighty Angells, 2 Thes. 1.7 They are the valiant of Israel: In the old Testament, they are called Cherubins, and Serophins, in the new, principalities, and powers. When they are spoken of figuratively and mystically, they are called by the names of Eagles, Lyons, Horses, and Chariots of Fire; therefore this very word El, mighty, is a usuall affixe,
They Are, the Angels of his power, or his mighty Angels, 2 Thebes 1.7 They Are the valiant of Israel: In the old Testament, they Are called Cherubim, and Serophins, in the new, principalities, and Powers. When they Are spoken of figuratively and mystically, they Are called by the names of Eagles, Lyons, Horses, and Chariots of Fire; Therefore this very word El, mighty, is a usual affix,
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or termination of their names, as Michael, Gabriel, Raphael:
or termination of their names, as Michael, Gabriel, Raphael:
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you may guesse at the might of Angells, by what one of them did, in the camp of the Assyrians; He smote in one night an hundred fourscore and five thousand:
you may guess At the might of Angels, by what one of them did, in the camp of the Assyrians; He smote in one night an hundred fourscore and five thousand:
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Good reason then had our Saviour to informe Peter, that he was not apprehended of the Jewes through weaknesse, Good reason then had our Saviour to inform Peter, that he was not apprehended of the Jews through weakness,
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as if he could not have rescued himselfe out of their hands, seeing he could pray to his father, and he would presently give him more them twelve. Legions of Angells, Matth. 25.63.
as if he could not have rescued himself out of their hands, seeing he could pray to his father, and he would presently give him more them twelve. Legions of Angels, Matthew 25.63.
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God stands among these; they alwaies behold the face of God; NONLATINALPHABET, his nuntio's to go for the protection of his people,
God Stands among these; they always behold the face of God;, his nuntio's to go for the protection of his people,
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or the destruction of his and their enemies.
or the destruction of his and their enemies.
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Secondly; by mighty, may we not understand the righteous and faithfull people of a Nation? who are as so many Bullewarkes, all spirituall Kings, the Israel of God: you may see the Etymologie of Israel, Gen. 32.28.Secondly; by mighty, may we not understand the righteous and faithful people of a nation? who Are as so many Bullewarkes, all spiritual Kings, the Israel of God: you may see the Etymology of Israel, Gen. 32.28.
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Thy name shall not be called Jacob, but Israel, for as a Prince hast thou power with God and men, and hast prevailed. Thy name shall not be called Jacob, but Israel, for as a Prince hast thou power with God and men, and hast prevailed.
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They have power with God, to wrestle with him; to extort blessings from him;
They have power with God, to wrestle with him; to extort blessings from him;
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and as if he did yeild the feild to these Champions, as one over-powred, he cries out to Moses, Moses let me alone.
and as if he did yield the field to these Champions, as one overpowered, he cries out to Moses, Moses let me alone.
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1. They are mighty with God to ward off his judgments from nations, Cities, families;
1. They Are mighty with God to ward off his Judgments from Nations, Cities, families;
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as if ten righteous persons could have been found in Sodome, they should have been sheltr'd from that storme of fire and brimstone:
as if ten righteous Persons could have been found in Sodom, they should have been sheltered from that storm of fire and brimstone:
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If one man could have been found in Jerusalem, that did execute judgment, the Lord would have pardoned it. Jer. 5.1. Israel shall be ablessing in the midst of the land:
If one man could have been found in Jerusalem, that did execute judgement, the Lord would have pardoned it. Jer. 5.1. Israel shall be ablessing in the midst of the land:
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But if the righteous can not safeguard others, they shall secure themselves; when the worst comes, Lot shall finds a Zoar; But if the righteous can not safeguard Others, they shall secure themselves; when the worst comes, Lot shall finds a Zoar;
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and the faithful in Jerusalem a Pella to fly unto:
and the faithful in Jerusalem a Pella to fly unto:
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Though Noah, Daniel and Job were in the city they should but deliver their own soules through their rightéousness. Though Noah, daniel and Job were in the City they should but deliver their own Souls through their rightéousness.
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The effectual fervent prayer of a righteous man availeth much; Tis even irresistable, NONLATINALPHABET: prayer, wrought in us from heaven, ascends as high as heaven.
The effectual fervent prayer of a righteous man availeth much; This even irresistible,: prayer, wrought in us from heaven, ascends as high as heaven.
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Famous is the story of Theodosius in his war against Eugenius, when he procured such a storme, that that cloude of arrowes which was shot at him, was beaten back againe into their owne faces.
Famous is the story of Theodosius in his war against Eugenius, when he procured such a storm, that that cloud of arrows which was shot At him, was beaten back again into their own faces.
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2. They are mighty to prevaile with men too; not through the might of their own swordes, and bowes;
2. They Are mighty to prevail with men too; not through the might of their own swords, and bows;
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but in that the Lord does secretly fight their battailes, by striking a terror, and a Panike fear into their adversaries.
but in that the Lord does secretly fight their battles, by striking a terror, and a Panic Fear into their Adversaries.
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He sent Hornets before the children of Israel, to drive out the Canaanites before them. He sent Hornets before the children of Israel, to drive out the Canaanites before them.
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Though they were Gyants, and their towns, in a scripture Hyperbole, walled up to the Heaven, yet the inhabitants of the land fainted and melted before the wel-night tyred Isrealites;
Though they were Giants, and their Towns, in a scripture Hyperbole, walled up to the Heaven, yet the inhabitants of the land fainted and melted before the wel-night tired Israelites;
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and their walls came tumbling downe with the noise of rammes hornes, as if they had been inchanted. Out of weakness the children of Israel became strong, waxed valiant in battaile, and their walls Come tumbling down with the noise of rams horns, as if they had been enchanted. Out of weakness the children of Israel became strong, waxed valiant in battle,
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and put to flight the armies of aliens. He. 11.34.and put to flight the armies of aliens. He. 11.34.
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The Lords band hath not been shortned in latter times, for whe the insolting enemy has come in as a flood, and Goliah-like, even defied the host of Israel, and had thought to have eaten up our flesh, they stumbled and fell; and by poor and despicable instruments in appearance, did the Lord thrash these mountaines: God stood among them,
The lords band hath not been shortened in latter times, for when the insolting enemy has come in as a flood, and Goliath-like, even defied the host of Israel, and had Thought to have eaten up our Flesh, they stumbled and fell; and by poor and despicable Instruments in appearance, did the Lord thrash these Mountains: God stood among them,
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and was a wall of brass to defend them;
and was a wall of brass to defend them;
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but a flame of fire to licke up their enemies: as in his light we see light,
but a flame of fire to lick up their enemies: as in his Light we see Light,
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so in his might we are made mighty, more then conquerors. God is our refuge and strength, a present helpe in trouble. Psal. 46.1.
so in his might we Are made mighty, more then conquerors. God is our refuge and strength, a present help in trouble. Psalm 46.1.
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But neither of these senses (how plausible soever, or true in themselves) are to be grafted upon this text:
But neither of these Senses (how plausible soever, or true in themselves) Are to be grafted upon this text:
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We must seek for a third, viz: by mighty we understand Magistrates, as appeares by the tenour of the whole Psalme.
We must seek for a third, videlicet: by mighty we understand Magistrates, as appears by the tenor of the Whole Psalm.
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These are mighty, in that they are girt with the sword of justice, to execute wrath upon them that doe evil:
These Are mighty, in that they Are girded with the sword of Justice, to execute wrath upon them that do evil:
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this sword is keen and glittering, not to be borne in vaine, not to rust in the scabbard,
this sword is keen and glittering, not to be born in vain, not to rust in the scabbard,
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but to be brandisht against Malefactors.
but to be brandished against Malefactors.
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When private men will be tampering with the sword, they shall perish with the sword, as Christ told Peter;
When private men will be tampering with the sword, they shall perish with the sword, as christ told Peter;
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but when guilty persons fall by the hand of lawful authority, they are not cruelly murderred, but justly sacrificed.
but when guilty Persons fallen by the hand of lawful Authority, they Are not cruelly murderred, but justly sacrificed.
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We read of Scanderbergs sword, and other worthies; but this is longer and reaches far her then theirs;
We read of Scanderbergs sword, and other worthies; but this is longer and reaches Far her then theirs;
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as Rulers have many eyes to see by, soe they have many brawny armes to weld, and mannage this sword withal:
as Rulers have many eyes to see by, so they have many brawny arms to wielded, and manage this sword withal:
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Strip the Magistrate of this sword, and then like Sampson, when his lockes were cut off;
Strip the Magistrate of this sword, and then like Sampson, when his locks were Cut off;
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He will become the sport of the Philistims.
He will become the sport of the philistines.
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This sword has two edges. 1. Of awe, majesty and authority, which we call NONLATINALPHABET or potestas; as the very roaring of the Lyon, makes the beasts of the field to tremble,
This sword has two edges. 1. Of awe, majesty and Authority, which we call or potestas; as the very roaring of the lion, makes the beasts of the field to tremble,
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and where the word of a King is, there is power.
and where the word of a King is, there is power.
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Good men will worship and fear God, though there were noe day of judgment, nor any Hell fire, out of very conscience to the will of God; Good men will worship and Fear God, though there were no day of judgement, nor any Hell fire, out of very conscience to the will of God;
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so good subjects will keepe within the bounds of piety, and charity, not only for fear,
so good subject's will keep within the bounds of piety, and charity, not only for Fear,
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but for conscience sake, as the Ruler has upon him the image of divine authority:
but for conscience sake, as the Ruler has upon him the image of divine Authority:
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but if the roaring of the Lyon, or the word of a King will not serve,
but if the roaring of the lion, or the word of a King will not serve,
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then 2. The Lyon has clawes to teare in peices;
then 2. The lion has claws to tear in Pieces;
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the King has a mighty sword, to restraine men from violence and injustice, that so, formidine poenae, they may learne their duty to God, and men.
the King has a mighty sword, to restrain men from violence and injustice, that so, formidine Poenae, they may Learn their duty to God, and men.
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As the Judicial law among the Hebrewes, was a hedge or fence to the Moral law, so the law of the land well executed is a good gaurd to the law of God;
As the Judicial law among the Hebrews, was a hedge or fence to the Moral law, so the law of the land well executed is a good gaurd to the law of God;
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& though compulsion cannot make men truly good as they ought to be, yet it may keep them from being so bad as otherwise they would be.
& though compulsion cannot make men truly good as they ought to be, yet it may keep them from being so bad as otherwise they would be.
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There is good reason that Magistrates should thus have swords with two edges, the sword of the Lord, and the sword of Gideon, both for the preservation of themselves, and their people.
There is good reason that Magistrates should thus have swords with two edges, the sword of the Lord, and the sword of gideon, both for the preservation of themselves, and their people.
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It is true, God forbids the King to multiply horses to himselfe, Deu. 17.16. Not as if it were unlawfull to provide for the strength and safety of a Nation. but,
It is true, God forbids the King to multiply Horses to himself, Deu. 17.16. Not as if it were unlawful to provide for the strength and safety of a nation. but,
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1. He must not multiply horses to trust in them, or to depend upon them:
1. He must not multiply Horses to trust in them, or to depend upon them:
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for so the strongest horse will be but a vaine thing to save a man, and the arme of flesh but a broken reed;
for so the Strongest horse will be but a vain thing to save a man, and the arm of Flesh but a broken reed;
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This was Davids fault, not his simple numbering, and mustering his people, but his relying on their strength.
This was Davids fault, not his simple numbering, and mustering his people, but his relying on their strength.
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2. A ruler must not multiply horses, either to oppresse his people, or to put them to excessive,
2. A ruler must not multiply Horses, either to oppress his people, or to put them to excessive,
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and unnecessary tribute for to maintaine them, lest they should not only fleece them, but flay of their very skins, Mic. 3.3. I never envied at the State and might of Magistrates;
and unnecessary tribute for to maintain them, lest they should not only fleece them, but flay of their very skins, Mic. 3.3. I never envied At the State and might of Magistrates;
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when they flourish, it will be the better for us, the greater is their strength, the more will be our security:
when they flourish, it will be the better for us, the greater is their strength, the more will be our security:
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we shall be safe under the shadow of their winges, and breath as it were with the breath of their nostrills.
we shall be safe under the shadow of their wings, and breath as it were with the breath of their nostrils.
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Troy was safe, whilst the Palladium continued there; Salva Roma, salva patria, salvus est Germanicus: Rome is safe, our Countrey is safe, for Germanicus is safe;Troy was safe, while the Palladium continued there; Salva Roma, Salva patria, Salvus est Germanicus: Room is safe, our Country is safe, for Germanicus is safe;
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murmuring, and tumultuous sedition against the head, does commonly end, as that mutiny of the members against the belly;
murmuring, and tumultuous sedition against the head, does commonly end, as that mutiny of the members against the belly;
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the hands would not work, nor the feet goe, nor the mouth eate, because the belly devoured all;
the hands would not work, nor the feet go, nor the Mouth eat, Because the belly devoured all;
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till at last, these members were so feeble, that they could not help themselves.
till At last, these members were so feeble, that they could not help themselves.
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The shrubs in the fable being over-topt with some Oakes, which grew amongst them, petitioned that these Oakes might be cut downe,
The shrubs in the fable being overtopped with Some Oaks, which grew among them, petitioned that these Oaks might be Cut down,
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and all might be made levell;
and all might be made level;
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well, annuit Jupiter, it was so, what then? the Winter stormes came and beate them to the ground,
well, annuit Jupiter, it was so, what then? the Winter storms Come and beat them to the ground,
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and the summers heate scorcht them up; the Morall is very plaine. Once more: NONLATINALPHABET &c. So long as the Master Bee commands, the whole swarme is at peace;
and the summer's heat scorched them up; the Moral is very plain. Once more: etc. So long as the Master be commands, the Whole swarm is At peace;
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the drones rest in their Cells, the young Bees in theirs, and the old ones in theirs;
the drones rest in their Cells, the young Bees in theirs, and the old ones in theirs;
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but if h• miscarry, NONLATINALPHABET &c. no Bee knowes his owne Cell;
but if h• miscarry, etc. no Bee knows his own Cell;
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so tis in a Common-wealth, all things are full of disorder and confusion, where the sinewes of government are loosened:
so this in a Commonwealth, all things Are full of disorder and confusion, where the sinews of government Are loosened:
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our very lives are bound up with theirs that rule us.
our very lives Are bound up with theirs that Rule us.
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As might is necessary for rulers, so tis to be wisht that they would temper it with mildenesse and gentlenesse, that they might not so much force, as winne obedience.
As might is necessary for Rulers, so this to be wished that they would temper it with mildness and gentleness, that they might not so much force, as win Obedience.
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Where is there a better decorum of obsequiousnesse, then among the Bees? yet the Leader there is NONLATINALPHABET, milde and without any sting at all, saies the Naturalist: nay;
Where is there a better decorum of obsequiousness, then among the Bees? yet the Leader there is, mild and without any sting At all, Says the Naturalist: nay;
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this is to be like God himselfe, who is NONLATINALPHABET, All-mighty; yet chuses to draw his servants after him, by the sweet odours, and oyntments of his graces: He makes them a willing people in the day of his power, so that they can say, the love of God constraines us.
this is to be like God himself, who is, Almighty; yet chooses to draw his Servants After him, by the sweet odours, and ointments of his graces: He makes them a willing people in the day of his power, so that they can say, the love of God constrains us.
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Constantine thought it a reproach to his government, that any of his subjects should appeare before him with a sad and discontented countenance. Constantine Thought it a reproach to his government, that any of his subject's should appear before him with a sad and discontented countenance.
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As this will beget mutuall love, and cheerefulnesse; so it will adde to the might of Magistrates:
As this will beget mutual love, and cheerfulness; so it will add to the might of Magistrates:
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No such Fortresses, as the hearts of the people, was our good Debora's Maxime. Dioclesian thought he had upbraided Constantine, when he called him poore and beggerly Prince;
No such Fortresses, as the hearts of the people, was our good Deborah's Maxim. Diocletian Thought he had upbraided Constantine, when he called him poor and beggarly Prince;
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but Constantine sendeth for his rich subjects, tells them, he wanted money; but Constantine sends for his rich subject's, tells them, he wanted money;
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they presently fill his Exchequer up to the brimme, and confirmes this truth, that the cordes of love draw with greatest strength.
they presently fill his Exchequer up to the brim, and confirms this truth, that the cords of love draw with greatest strength.
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2. Their honour and dignity, Elohim, gods.
2. Their honour and dignity, Elohim, God's.
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And might when tis rightly derived, and well managed is alwaies a good step to honour:
And might when this rightly derived, and well managed is always a good step to honour:
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Men of courage and might are famous in the Congregation, men of renowne;
Men of courage and might Are famous in the Congregation, men of renown;
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but to heighten their esteeme among men, they have a title above men, above humane Herauldry;
but to heighten their esteem among men, they have a title above men, above humane Heraldry;
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as if when they are translated from private men to become rulers, they receive an NONLATINALPHABET, and are consecrated unto gods.
as if when they Are translated from private men to become Rulers, they receive an, and Are consecrated unto God's.
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Q. Is not this contrary to Hezekiahs prayer? thou art God; thou alone, 2 Kings 19.15. To that of Moses. Heare O Israel! Q. Is not this contrary to Hezekiah's prayer? thou art God; thou alone, 2 Kings 19.15. To that of Moses. Hear Oh Israel!
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the Lord thy God is one; the Lord thy God is one;
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to that of God himselfe He is jealous of his honour, and will not communicate it to another.
to that of God himself He is jealous of his honour, and will not communicate it to Another.
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Has not he expresly forbid our having more gods than one? A. To reconcile these differences;
Has not he expressly forbid our having more God's than one? A. To reconcile these differences;
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Saint Paul must be the Umpire, 1 Cor. 8.5, 6. To us there is but one God, the father:
Saint Paul must be the Umpire, 1 Cor. 8.5, 6. To us there is but one God, the father:
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of whom are all things, and we in him; so farre by way of concession:of whom Are all things, and we in him; so Far by Way of concession:
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Though there be that are called gods, whether in heaven or in earth, as there be gods many, and lords many:
Though there be that Are called God's, whither in heaven or in earth, as there be God's many, and Lords many:
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This is by way of distinction, NONLATINALPHABET, as Chrysostome glosses upon the places:
This is by Way of distinction,, as Chrysostom Glosses upon the places:
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They are not gods indeed, but in title; not by nature and essence, but in office;
They Are not God's indeed, but in title; not by nature and essence, but in office;
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not Jehovah, but Elohim, which is sometimes communicable to angells and men, as the learned observe.
not Jehovah, but Elohim, which is sometime communicable to Angels and men, as the learned observe.
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1. Rulers are gods by deputation, anointed to be his Vicegerents, his Lieutenants, and representatives here upon earth, having Commission from him;
1. Rulers Are God's by deputation, anointed to be his Vicegerents, his Lieutenants, and representatives Here upon earth, having Commission from him;
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he calleth them gods, to whom the word of God came; the word of God, (i. e.) by an Hebraisme, his warrant and authority. he calls them God's, to whom the word of God Come; the word of God, (i. e.) by an Hebraism, his warrant and Authority.
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For as the judgment of the great day, is attributed unto Christ; We shall stand before the judgment seat of Christ:
For as the judgement of the great day, is attributed unto christ; We shall stand before the judgement seat of christ:
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and he hath appointed a time to judge the world in righteousnesse, by that man whom he hath ordained; and he hath appointed a time to judge the world in righteousness, by that man whom he hath ordained;
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because Christ has a body, and so will be visible to the world:
Because christ has a body, and so will be visible to the world:
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so does God now judge among us, in a visible manner by men, like our selves;
so does God now judge among us, in a visible manner by men, like our selves;
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In this respect Peter calls Magistracy NONLATINALPHABET, a humane ordinance, because tis exercised by men, and vers't among men,
In this respect Peter calls Magistracy, a humane Ordinance, Because this exercised by men, and versed among men,
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though the commission it selfe is from God.
though the commission it self is from God.
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2. They should be gods in imitating the judgment of God, judging deliberately, uprightly, boldly, severely,
2. They should be God's in imitating the judgement of God, judging deliberately, uprightly, boldly, severely,
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and mercifully, as occasion shall serve:and mercifully, as occasion shall serve:
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not sparing fat Agag's; rich and potent Benhadads, and in the meane while neglecting or oppressing the widdow,
not sparing fat Agag's; rich and potent Benhadad's, and in the mean while neglecting or oppressing the widow,
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and fatherlesse, which will do them the most mischeife at the throne of Grace;
and fatherless, which will do them the most mischief At the throne of Grace;
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I speake not these things to shame you, but as my beloved freinds, I warne you. I speak not these things to shame you, but as my Beloved Friends, I warn you.
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1. By way of caution to rulers themselves; lest this glorious title should swell them up with ambition;
1. By Way of caution to Rulers themselves; lest this glorious title should swell them up with ambition;
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as Alexander, Domitian, the King of Babel &c. Esa. 14.14. would have bin taken for gods indeed, and so be worshiped with divine honour.
as Alexander, Domitian, the King of Babel etc. Isaiah 14.14. would have been taken for God's indeed, and so be worshipped with divine honour.
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Herod would thus rob God of his glory, by owning and assuming to himselfe that blasphemous acclamation;Herod would thus rob God of his glory, by owning and assuming to himself that blasphemous acclamation;
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The voice of a God, and not of a man; but you may read his doome Act. 12.23. NONLATINALPHABET, he was eaten up of worms. The voice of a God, and not of a man; but you may read his doom Act. 12.23., he was eaten up of worms.
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Neither must rulers think, because they are called gods, they may do what they list;
Neither must Rulers think, Because they Are called God's, they may do what they list;
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and have a priviledge for loosenesse and licentiousnesse, as too many turne the grace of God into wantonnesse:
and have a privilege for looseness and licentiousness, as too many turn the grace of God into wantonness:
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This is to be like the heathen gods, who were deified not for their vertues, but for their crimes.
This is to be like the heathen God's, who were deified not for their Virtues, but for their crimes.
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Magistratus virum, power will shew what is in man; as a manis truly that which he is in temptation.Magistratus virum, power will show what is in man; as a manis truly that which he is in temptation.
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By way of direction unto them. If gods;
By Way of direction unto them. If God's;
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how should all their carriage, and courses be like unto Gods, and answerable to this glorious title? What a strong ingagement should this be, to lay forth all your interest,
how should all their carriage, and courses be like unto God's, and answerable to this glorious title? What a strong engagement should this be, to lay forth all your Interest,
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for the glory of God, and promoting of the Gospell of Jesus Christ.
for the glory of God, and promoting of the Gospel of jesus christ.
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Shall I take my body, which should be the Temple of the Holy Ghost, and make it the member of an harlot? God forbid; Shall I take my body, which should be the Temple of the Holy Ghost, and make it the member of an harlot? God forbid;
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So may you say, shall I that am a God, do any thing that is corrupt, and divelish? God forbid.
So may you say, shall I that am a God, do any thing that is corrupt, and devilish? God forbid.
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Shall I be like a Marble Sepulcher, which has upon it the superscription of such a Prince,
Shall I be like a Marble Sepulcher, which has upon it the superscription of such a Prince,
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or such a Noble man, and within there is nothing, but stench and rottennesse. Tertullian speaking of the Pallium, or grave robe sayes;
or such a Noble man, and within there is nothing, but stench and rottenness. Tertullian speaking of the Pallium, or grave robe Says;
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wicked manners should even blush to lurke under it:
wicked manners should even blush to lurk under it:
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so me th•nkes, what is divelish should blush to be in a Magistrate, seeing he has upon him the name of God.
so me th•nkes, what is devilish should blush to be in a Magistrate, seeing he has upon him the name of God.
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As God has honored rulers more then other men: so they should honour him, more then others:
As God has honoured Rulers more then other men: so they should honour him, more then Others:
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I will get me to the greate ones, Jer. 5.5. They should know the way of the Lord, and the judgment of their God:
I will get me to the great ones, Jer. 5.5. They should know the Way of the Lord, and the judgement of their God:
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What a shame is it then, if these should break the bondes of Christ, and cast his cordes from them? What a vile speech was it of that Judge, Luke. 18.4.
What a shame is it then, if these should break the bonds of christ, and cast his cords from them? What a vile speech was it of that Judge, Lycia. 18.4.
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I fear not God, nor regard men, I hope you tremble to heare it, not as Falix trembled, out of guilty feare,I Fear not God, nor regard men, I hope you tremble to hear it, not as Felix trembled, out of guilty Fear,
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but from the feare of guilt. I am sure he was a foole for saying so. Religion supports the Throne;
but from the Fear of guilt. I am sure he was a fool for saying so. Religion supports the Throne;
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if this be despised, downe comes that. The ruler stands surest, when he stands upon the holy Hill of Sion.
if this be despised, down comes that. The ruler Stands Surest, when he Stands upon the holy Hill of Sion.
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If rulers are negligent in the service of God, they are weary of their places, and become the greatest traytors to themselves, and their posterity. If Rulers Are negligent in the service of God, they Are weary of their places, and become the greatest Traitors to themselves, and their posterity.
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As Latymer in a sermon of his before King Edward the sixt, from Deut. 17.19.20. He shall learne to feare the Lord his God, to the end he may prolong his dayes in his Kingdome, he, and his children in the midst of Israel;
As Latimer in a sermon of his before King Edward the sixt, from Deuteronomy 17.19.20. He shall Learn to Fear the Lord his God, to the end he may prolong his days in his Kingdom, he, and his children in the midst of Israel;
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even as there is a promise annext to our obedience to superiors, in the fif• commandement.
even as there is a promise annexed to our Obedience to superiors, in the fif• Commandment.
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3. By way of information to our selves. If they be Gods, then they may challenge reverence, and honour from us.
3. By Way of information to our selves. If they be God's, then they may challenge Reverence, and honour from us.
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When Paul called the High-priest whited wall, he said he knew not what, therefore he recanted.
When Paul called the High priest whited wall, he said he knew not what, Therefore he recanted.
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I knew not, said he, that he was the High-priest. We reverence the Emperour, said the primitive Christians, next and immediate to God himselfe. I knew not, said he, that he was the High priest. We Reverence the Emperor, said the primitive Christians, next and immediate to God himself.
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Methinkes these solemnities, occasion aweful thoughts of the day of judgment;
Methinks these solemnities, occasion awful thoughts of the day of judgement;
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the Satellites or Spearmen may put us in mind of those thousands of Angells, which shall minister unto him;
the Satellites or Spearmen may put us in mind of those thousands of Angels, which shall minister unto him;
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the sounding of the trumpets, of that last trumpe; the cross-pleadings, of the accusing or excusing of our own cōsciences;
the sounding of the trumpets, of that last trump; the cross-pleadings, of the accusing or excusing of our own Consciences;
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the judge, of Christ him selfe; and his Co-assessors, of the Saints that shall sit with Christ upon thrones.
the judge, of christ him self; and his Co-assessors, of the Saints that shall fit with christ upon thrones.
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I know that attributing so much honour to the Magistrate, will sound ha•sh with the Advocates of Rome;
I know that attributing so much honour to the Magistrate, will found ha•sh with the Advocates of Rome;
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and we have too many of that Antichristian spirit among our selves, that are envious and libellous against all authority,
and we have too many of that Antichristian Spirit among our selves, that Are envious and libellous against all Authority,
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as if they would enjoy, as much liberty in Civill, as in Ecclesiastical affaires that they may as freely injure men,
as if they would enjoy, as much liberty in Civil, as in Ecclesiastical affairs that they may as freely injure men,
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as they doe dishonour God, I, doe not thinke they would have all superiority abolisht;
as they do dishonour God, I, do not think they would have all superiority abolished;
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this is against the very light of nature in the beasts of the feild, and the birds of the aire, the very locusts have a King,
this is against the very Light of nature in the beasts of the field, and the Birds of the air, the very Locusts have a King,
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nay the Devills themselves have a Prince of darkness: But would not these men have the reines of power translated into their owne hands;
nay the Devils themselves have a Prince of darkness: But would not these men have the reins of power translated into their own hands;
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if so you that have read former Histories, may more then guess at the tragical Annales, and bloudy Chronology of time to come.
if so you that have read former Histories, may more then guess At the tragical Annals, and bloody Chronology of time to come.
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Sure I am, such as immoderately gape after high places seldome mannage them well; as might be instanc't, in some of the Romane Emperours.
Sure I am, such as immoderately gape After high places seldom manage them well; as might be instanced, in Some of the Roman emperors.
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Doe you thinke Absolom would have made a good Judge? yet how passionately does he desire it? O that I were made Judge in the land, that any man, who hath any suite or Cause, might come to me, and I would doe him justice:
Do you think Absalom would have made a good Judge? yet how passionately does he desire it? Oh that I were made Judge in the land, that any man, who hath any suit or Cause, might come to me, and I would do him Justice:
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How would Elies posterity have discharged the Priests office, after God had cursed his whole house,
How would Ely's posterity have discharged the Priests office, After God had cursed his Whole house,
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yet how earnestly doe they sue for it? Put me I pray thee into the Priests office, that I may eate a peice of bread.
yet how earnestly do they sue for it? Put me I pray thee into the Priests office, that I may eat a piece of bred.
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The Civil law provided that none should be Bishop who sought it, or bought it;
The Civil law provided that none should be Bishop who sought it, or bought it;
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He was to be brought to his See, as the Romans brought home their wives, viz: by a seeming violence.
He was to be brought to his See, as the Roman brought home their wives, videlicet: by a seeming violence.
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The state of Rome was very corrupt, cum omnia Romae venalia, when high places were set to sale;
The state of Rome was very corrupt, cum omnia Rome venalia, when high places were Set to sale;
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for not only unworthy, frothy men came to be exaltated, but men made Marchandise of justice, and sold it by retayle. 2. General.
for not only unworthy, frothy men Come to be exaltated, but men made Merchandise of Justice, and sold it by retail. 2. General.
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Gods actings in relation to rulers. 1 Particular. He stands in the Congregation of the mighty NONLATINALPHABET, in the Synagogue; in Coetu, in the Assembly:
God's actings in Relation to Rulers. 1 Particular. He Stands in the Congregation of the mighty, in the Synagogue; in Coetu, in the Assembly:
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This does not exclude Gods presence from particular Magistrates, officiating in their private Charges; God is not absent there;
This does not exclude God's presence from particular Magistrates, officiating in their private Charges; God is not absent there;
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yet he is more specially present, when there is a whole Session or Constellation of Magistrates, met together.
yet he is more specially present, when there is a Whole Session or Constellation of Magistrates, met together.
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I make it plaine by this instance When thou art meditating upon God in secret; when thou art chattering like a Crane, and pouring forth thy soul in thy closset;
I make it plain by this instance When thou art meditating upon God in secret; when thou art chattering like a Crane, and pouring forth thy soul in thy closet;
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God is there present, even in thy recesses, and private retirements, he delights even in such corners;
God is there present, even in thy Recesses, and private retirements, he delights even in such corners;
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yet I may boldly say, he is present in a more especial manner, when the Saints flocke together by bandes and troopes into the Congregation, the house of prayer,
yet I may boldly say, he is present in a more especial manner, when the Saints flock together by bands and troops into the Congregation, the house of prayer,
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and assault him with a holy violence, and scale the walles of heaven, with groanes which cannot be uttered.
and assault him with a holy violence, and scale the walls of heaven, with groans which cannot be uttered.
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Theodosius tooke more joy, that he was a member of the Church, thē that he was the Emperour of the world;Theodosius took more joy, that he was a member of the Church, them that he was the Emperor of the world;
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and the Saints have had more pleasure in the Assembly, then in any meetings else whatsoever.
and the Saints have had more pleasure in the Assembly, then in any meetings Else whatsoever.
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I rejoyced when they said unto me, let us go to the house of God;
I rejoiced when they said unto me, let us go to the house of God;
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& when they were debarred thence, how did they thirst after it? my soule is a thirst for God, yea for the living God,
& when they were debarred thence, how did they thirst After it? my soul is a thirst for God, yea for the living God,
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whē shal I come to appear before the presence of God; How did they greive? I am cast out of thy presence. Gen. 4.14. i. e.when shall I come to appear before the presence of God; How did they grieve? I am cast out of thy presence. Gen. 4.14. i. e.
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excommunicated from the visible Church, as some understand it.
excommunicated from the visible Church, as Some understand it.
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Esa. 6.3, 4, 5. Nay when they could not goe to Jerusalem, they prayed with their faces thitherward, and with their windowes open to Jerusalem, to shew the tendency of their hearts that way.Isaiah 6.3, 4, 5. Nay when they could not go to Jerusalem, they prayed with their faces thitherward, and with their windows open to Jerusalem, to show the tendency of their hearts that Way.
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The Church of God is compared to a flocke, now if a flocke be tame,
The Church of God is compared to a flock, now if a flock be tame,
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and not salvage, they keep together, and if a lamb be excluded the folde, it bleates and cryes till it comes to his company;
and not salvage, they keep together, and if a lamb be excluded the fold, it bleats and cries till it comes to his company;
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therefore such as stray, and doe not complain, it may be doubted whether they be sheep, or no.
Therefore such as stray, and do not complain, it may be doubted whither they be sheep, or no.
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Publike Assemblies have the best claime to the presence of God, and the Saints have had most experience of it there; Public Assemblies have the best claim to the presence of God, and the Saints have had most experience of it there;
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therefore the people met together in prayer, to hear the word, and to break bread. Acts. 4.24.8.6.46.
Therefore the people met together in prayer, to hear the word, and to break bred. Acts. 4.24.8.6.46.
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David desired to praise God in the middest of Jerusalem, whereupon Basil cryes out NONLATINALPHABET, NONLATINALPHABET, this sounds better in Greek, David desired to praise God in the midst of Jerusalem, whereupon Basil cries out,, this sounds better in Greek,
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then it would in English, therefore I forbeare to translate it.
then it would in English, Therefore I forbear to translate it.
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I had rather pray, that as we have but one foundation Jesus Christ, so we all had but one roofe;
I had rather pray, that as we have but one Foundation jesus christ, so we all had but one roof;
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that we might all drinke, and be baptized into one spirit: for division of places, Will not long be without division of mindes:
that we might all drink, and be baptised into one Spirit: for division of places, Will not long be without division of minds:
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As we all pretend to be of one family, so let us feed at one table. As we all pretend to be of one family, so let us feed At one table.
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We may judge of the power of Gods presence in the congregation, by the horrid effects, of his absence from them, that wilfully desert the congregation:
We may judge of the power of God's presence in the congregation, by the horrid effects, of his absence from them, that wilfully desert the congregation:
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for as if they were fallen into a quag-mire, they sinke, sinke still; they goe on from errour to errour, and like Africans abound still in new Monsters;
for as if they were fallen into a quagmire, they sink, sink still; they go on from error to error, and like Africans abound still in new Monsters;
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or like Noahs dove, which being sent out of the Arke could find no rest for the plants of her feet. or like Noahs dove, which being sent out of the Ark could find no rest for the plants of her feet.
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O that they would imitate that dove, in returning back again to the Arke!
O that they would imitate that dove, in returning back again to the Ark!
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Some may disrellish this, as a digression, but I look upon it as a needfull illustration of this truth viz. that as God is specially present in the congregation of his Saints,
some may disrelish this, as a digression, but I look upon it as a needful illustration of this truth viz. that as God is specially present in the congregation of his Saints,
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so he stands in the Congregation of the mighty.
so he Stands in the Congregation of the mighty.
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The efficacy of gods standing among the mighty is very various, as the motion of the Sun in the firmament has diverse operations, in communicating light, heate,
The efficacy of God's standing among the mighty is very various, as the motion of the Sun in the firmament has diverse operations, in communicating Light, heat,
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and severall influences among all bodies round about it.
and several influences among all bodies round about it.
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Or as God promises his people in his Covenant that he will be their God, that is, what is in him shall be theirs;
Or as God promises his people in his Covenant that he will be their God, that is, what is in him shall be theirs;
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his power to protect them, his mercy to save them, his grace to sanctifie them, and his wisdome to instruct them.
his power to Pact them, his mercy to save them, his grace to sanctify them, and his Wisdom to instruct them.
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This I take to be the meaning of that reasoning, you are Christs, and Christ is Gods; God by standing among the mighty imparts unto them the vertue and benefit of his attributes.
This I take to be the meaning of that reasoning, you Are Christ, and christ is God's; God by standing among the mighty imparts unto them the virtue and benefit of his attributes.
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1. He inables and qualifies them to governe, though unfit and undisposed before.
1. He inables and Qualifies them to govern, though unfit and undisposed before.
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When a Cardinall is made Pope, they say he is quite changed, he becomes Domin••• Deus Papa; and he is changed indeed, but tis into a Lucifer of pride;
When a Cardinal is made Pope, they say he is quite changed, he becomes Domin••• Deus Papa; and he is changed indeed, but this into a Lucifer of pride;
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He is twofold more the child of Hell then he was bofone. But when God installs men in the seate of government;He is twofold more the child of Hell then he was bofone. But when God installs men in the seat of government;
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be many times fits them for their places;
be many times fits them for their places;
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you may see this in the Judges of Israel, they were no sooner separated for that imployment,
you may see this in the Judges of Israel, they were no sooner separated for that employment,
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but the Spirit of the Lord, the spirit of government, and the spirit of fortitude, came upon them;
but the Spirit of the Lord, the Spirit of government, and the Spirit of fortitude, Come upon them;
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as upon Othniel, upon Jephtah, upon Sampson, upon the seventy elders, God took of the spirit of Moses and put upon them Num. 11.25. The Spirit of the Lord came upon Saul, and he was another man after his anointing, 1 Sam. 10.6. What was Gideon? He was threshing wheate when the Angell came unto him;
as upon Othniel, upon Jephthah, upon Sampson, upon the seventy Elders, God took of the Spirit of Moses and put upon them Num. 11.25. The Spirit of the Lord Come upon Saul, and he was Another man After his anointing, 1 Sam. 10.6. What was gideon? He was threshing wheat when the Angel Come unto him;
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As the Romane dictator was fetchr from the plow;
As the Roman dictator was fetchr from the blow;
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but the Spirit of the Lord came upon Gideon, and then he thresh't the enemies of Israel, with as much dexterity, as ever he thresh't wheate in the floore.
but the Spirit of the Lord Come upon gideon, and then he threshed the enemies of Israel, with as much dexterity, as ever he threshed wheat in the floor.
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Ʋse. As this may hold up our spirits though rude and unexperienc't men be exalted to governe, because God stands among them:Ʋse. As this may hold up our spirits though rude and unexperienced men be exalted to govern, Because God Stands among them:
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so it should teach Magistrates themselves to pray for this spirit of government:
so it should teach Magistrates themselves to pray for this Spirit of government:
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God has given i• to others, and why may be not to them? He can discharge no calling well, that does not pray for aide from above, much •esse this high calling of government.
God has given i• to Others, and why may be not to them? He can discharge no calling well, that does not pray for aid from above, much •esse this high calling of government.
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You have an excellent example in Solomon after the death of David, O Lord my God! thou hast made thy servant King, I am but a child, O give thy servant an understanding heart, And how was the Lord pleased with this prayer? go thou and do likewise. 2. In particular;
You have an excellent Exampl in Solomon After the death of David, Oh Lord my God! thou hast made thy servant King, I am but a child, Oh give thy servant an understanding heart, And how was the Lord pleased with this prayer? go thou and do likewise. 2. In particular;
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God stands to impart wisdome, to unravell and make plaine many difficult causes, which are intricated and twisted by Satans policy; God Stands to impart Wisdom, to unravel and make plain many difficult Causes, which Are Intricated and twisted by Satan policy;
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and to extricate the truth out of those Meanders, and Labyrinthes, wherein it is concealed. It is the honour for Kings to search out the matter.
and to extricate the truth out of those Meanders, and Labyrinths, wherein it is concealed. It is the honour for Kings to search out the matter.
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The woman of Tekoah told David; as an Angell of God; so is the Lord the King to discerne good and bad. The woman of Tekoah told David; as an Angel of God; so is the Lord the King to discern good and bad.
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When Caiphas said it was expedient that one should die for the people, This spake he not of himselfe saies the text, but as High Priest that yeare.
When Caiaphas said it was expedient that one should die for the people, This spoke he not of himself Says the text, but as High Priest that year.
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How wonderfull was Solomons judgment in deciding the controversie t'wixt the two women, concerning the child? A divine sentence is in the lipps of a King, or as the Hebrew word signifies, there is divination in the lipps of a King.
How wonderful was Solomons judgement in deciding the controversy t'wixt the two women, Concerning the child? A divine sentence is in the lips of a King, or as the Hebrew word signifies, there is divination in the lips of a King.
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Wot ye not that such a man as I can certainly divine? When I consider the Almost miraculous discovery of the Gun-powder treason, by a letter, which none could understand, Wot you not that such a man as I can Certainly divine? When I Consider the Almost miraculous discovery of the Gunpowder treason, by a Letter, which none could understand,
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but the rulers of that time;
but the Rulers of that time;
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and when I call to mind that small experience, which I have got in these solemne meetings, by observing how the Judge by his acute and searching reasonings, has stript the guilty prisoner, off all his fig-leav'd pretences,
and when I call to mind that small experience, which I have god in these solemn meetings, by observing how the Judge by his acute and searching reasonings, has stripped the guilty prisoner, off all his fig-leaved pretences,
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and beat him out of all his trenches, untill he has sifted and bolted out the very truth;
and beatrice him out of all his Trenches, until he has sifted and bolted out the very truth;
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though the prisoner at the barre has endeavoured by all his turnings and windings, by raiseing a mist;
though the prisoner At the bar has endeavoured by all his turnings and windings, by raising a missed;
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or like that fish, which being in danger of taking, casts out of his mouth a black humour, to mud the water, that so he may the be•ter escape;
or like that Fish, which being in danger of taking, Cast out of his Mouth a black humour, to mud the water, that so he may the be•ter escape;
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I say when I consider these things, I can not but attribute a more divine energy to the arguings of rulers, then of other men;
I say when I Consider these things, I can not but attribute a more divine energy to the arguings of Rulers, then of other men;
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As there is more efficacy in the heate of the Sun, then in the warmth of the fire:
As there is more efficacy in the heat of the Sun, then in the warmth of the fire:
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when the Lord had rejected Saul from being King, the Spirit of the Lord departed from him 1 Sam. 16.14. 3. He stands to bestow upon them, that power which they have.
when the Lord had rejected Saul from being King, the Spirit of the Lord departed from him 1 Sam. 16.14. 3. He Stands to bestow upon them, that power which they have.
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The powers that he are ordained of God: By me Kings raigne, and Princes decree justice: The Powers that he Are ordained of God: By me Kings Reign, and Princes Decree Justice:
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He translates the Kingdomes of the world: God is Judge himselfe, he sets up, and pulls downe.
He translates the Kingdoms of the world: God is Judge himself, he sets up, and pulls down.
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Even wicked rulers derive their power from him;
Even wicked Rulers derive their power from him;
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Thou could'st have no power against me (said Christ to Pilate ) except it were given thee from above.
Thou Couldst have no power against me (said christ to Pilate) except it were given thee from above.
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Qui regnum Augusto ipse Neroni commisit. He that made Constantine the Christian Emperour, he gave power to Julian the Apostate: Qui Kingdom Augusto ipse Nero commisit. He that made Constantine the Christian Emperor, he gave power to Julian the Apostate:
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But here we must distinguish of power, as we use to doe of sinne in relation to God, viz. He is the cause of its materiality,
But Here we must distinguish of power, as we use to do of sin in Relation to God, viz. He is the cause of its materiality,
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as tis a physicall action, but not of its obliquity and sinfulness:
as this a physical actium, but not of its obliquity and sinfulness:
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He is the Efficient cause of what is good, He is the permissive or deficient cause,
He is the Efficient cause of what is good, He is the permissive or deficient cause,
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as the Sun of darkness, of what is evill;
as the Sun of darkness, of what is evil;
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so the power it selfe in evill rulers is from God, though the sinister way of coming by it in some,
so the power it self in evil Rulers is from God, though the sinister Way of coming by it in Some,
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or the abuse of it by pride and cruelty in others, is from their own corruption, or the Devill;
or the abuse of it by pride and cruelty in Others, is from their own corruption, or the devil;
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as the keyes of the beast was from the bot tomless pit, and he received his power from the dragon. as the keys of the beast was from the bot tomless pit, and he received his power from the dragon.
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Now seeing your power is from God;
Now seeing your power is from God;
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O referre it and mannage it, to the glory of God, and the comfortable protection of Gods people, turne not your swords or power against him, that put these into your handes.
Oh refer it and manage it, to the glory of God, and the comfortable protection of God's people, turn not your swords or power against him, that put these into your hands.
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4. He stands to protect and defend them.
4. He Stands to Pact and defend them.
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How many black designes have been laid as low as Hell, and been manag'd with all secresie against these Gods in the text? yet as if a bird of the aire had told the matter, they have brought forth the whirlewind: those treacherous fowlers have been taken in their own gins,
How many black designs have been laid as low as Hell, and been managed with all secrecy against these God's in the text? yet as if a bird of the air had told the matter, they have brought forth the whirlwind: those treacherous fowlers have been taken in their own begins,
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and these gods have been delivered.
and these God's have been Delivered.
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Could rulers but behold those spiritual guardians, that watch about thē, they may say with Elisha; they that are with us, are more then they, that are with them.
Could Rulers but behold those spiritual guardians, that watch about them, they may say with Elisha; they that Are with us, Are more then they, that Are with them.
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As God protects them, so he avenges them on their enimies. Had Zimri prace that slew his master?
As God protects them, so he avenges them on their enemies. Had Zimri prace that slew his master?
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5. He stands to restraine their fury, if they should be bent to ruine their people,
5. He Stands to restrain their fury, if they should be bent to ruin their people,
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as he that wisht the people, of Rome had but one neck: He puts hookes into the jawes of these Leviathans;
as he that wished the people, of Rome had but one neck: He puts hooks into the Jaws of these Leviathans;
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and sets bounds, as to the raging sea;
and sets bounds, as to the raging sea;
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hitherto shall ye goe and no farther, which leades me to the second particular of the second general.
hitherto shall you go and no farther, which leads me to the second particular of the second general.
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2. He judges among the gods 1. NONLATINALPHABET: dijudicat deos, He judges the gods. As the Judges come to judge the people, so God comes to judge them;
2. He judges among the God's 1.: dijudicat Gods, He judges the God's. As the Judges come to judge the people, so God comes to judge them;
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if there shall be obliquitie, or irregularity in their judgment, if they shall goe NONLATINALPHABET by a crooked, Lesbian rule, if they shall NONLATINALPHABET;
if there shall be obliquity, or irregularity in their judgement, if they shall go by a crooked, Lesbian Rule, if they shall;
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if they shall warpe with anger, envy, or ungrounded pitty:
if they shall warp with anger, envy, or ungrounded pity:
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Magistrates should be like that states-man, of whom tis said (how truly I cannot tell) that he carried his passions in his pocket.
Magistrates should be like that statesman, of whom this said (how truly I cannot tell) that he carried his passion in his pocket.
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They must take heed of Calculating justice according to the Meridian of particular interests, or of looking upon causes through a falsifying glass; They must take heed of Calculating Justice according to the Meridian of particular interests, or of looking upon Causes through a falsifying glass;
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turning one end of the perspective upon some offenders, that may extenuate Mountaines into Mole-hills, and the other end upon others, which may aggravate and swell up motes into beames, and lapses into piacular offences: noe;
turning one end of the perspective upon Some offenders, that may extenuate Mountains into Molehills, and the other end upon Others, which may aggravate and swell up motes into beams, and lapses into piacular offences: no;
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Tros, Tyriúsve, let them be what they will, let them have justice impartially; and endeavour yet to be as indifferent as the Aequinoctial betwixt the two Poles;Tros, Tyriúsve, let them be what they will, let them have Justice impartially; and endeavour yet to be as indifferent as the Equinoctial betwixt the two Poles;
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that men may see you condemne crimes; and not men. O remember the judgments of God on Saul, Ahab, Joram, Oreb, Zeb, Zeba, Zalmanah;
that men may see you condemn crimes; and not men. O Remember the Judgments of God on Saul, Ahab, Jhoram, Oreb, Zeb, Zeba, Zalmanah;
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and if you turne over other stories you shall find — Rara in nobilitate senectus; few have lived out halfe their dayes;
and if you turn over other stories you shall find — Rara in nobilitate Old age; few have lived out half their days;
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neither have they dyed sicca morte, upon their beds; soe that the Arabians meeting their King, saluted him thus;
neither have they died sicca morte, upon their Beds; so that the Arabians meeting their King, saluted him thus;
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abunas maledictionem, take heed of a curse.abunas maledictionem, take heed of a curse.
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I read it of Camebyses, that he commanded an unjust Judges skin to be flayed over his cares,
I read it of Camebyses, that he commanded an unjust Judges skin to be flayed over his Cares,
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and to be put upon the chayre of judgment that others siting in that chayre might remember justice and equity.
and to be put upon the chair of judgement that Others siting in that chair might Remember Justice and equity.
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Tis reported also of Senacherib, that being dead he thus spake; I meane he had this inscription upon his statue or monument NONLATINALPHABET;
This reported also of Sennacherib, that being dead he thus spoke; I mean he had this inscription upon his statue or monument;
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look upon me, and consider the judgment upon me; then learne judgment and piety: look upon me, and Consider the judgement upon me; then Learn judgement and piety:
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It is time for rulers to learne righteousness by the sad examples of others, lest they also should fall under Gods Scepter, and be dasht in peices. Discite justitiam moniti.
It is time for Rulers to Learn righteousness by the sad Examples of Others, lest they also should fallen under God's Sceptre, and be dashed in Pieces. Discite justitiam moniti.
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2. He Judges among the Gods by approving & confirming their judgement, & entering it into the Court-roles of Heaven:
2. He Judges among the God's by approving & confirming their judgement, & entering it into the Court-roles of Heaven:
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He sits upon the bench, votes, and passeth sentence with them, as one of their fellow judges.
He sits upon the bench, votes, and passes sentence with them, as one of their fellow judges.
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As the afflictions of Gods people come immediately from second causes, as Josephs bannishment from his brethren;
As the afflictions of God's people come immediately from second Causes, as Josephs banishment from his brothers;
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Jobs losses from the Caldeans, and Sabeans; yet they come mediately and principally from God himselfe;Jobs losses from the Chaldaeans, and Sabeans; yet they come mediately and principally from God himself;
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the Lord sent me hither said Joseph in Egypt:
the Lord sent me hither said Joseph in Egypt:
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the Lord gives and the Lord takes away, said Job, overlooking the Caldeans; so the sentence of a malefactor,
the Lord gives and the Lord Takes away, said Job, overlooking the Chaldaeans; so the sentence of a Malefactor,
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though it proceed from the mouth of the Judge, yet therein his voice is but the Eccho of Heaven;
though it proceed from the Mouth of the Judge, yet therein his voice is but the Echo of Heaven;
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as Joshua told Achan, that the Lord should trouble him; and therefore he was commanded to give glory to the God of Israel. Josh. 7.19, 25. 1. Now right honourable;
as joshua told achan, that the Lord should trouble him; and Therefore he was commanded to give glory to the God of Israel. Josh. 7.19, 25. 1. Now right honourable;
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would you have Gods presence and his suffrage? would you vouch the Lord for what you doe? you must strive to resemble him; would you have God's presence and his suffrage? would you vouch the Lord for what you do? you must strive to resemble him;
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now NONLATINALPHABET &c. God is most just, and in nothing are we more like unto him, then by executing justice.
now etc. God is most just, and in nothing Are we more like unto him, then by executing Justice.
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2. You must strike most at those faults which God hates most. Look to the first table, piety towards God;
2. You must strike most At those Faults which God hates most. Look to the First table, piety towards God;
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you have the law of God, and the law of land to beare you out. Idolatry, blasphemy, sabboth-breaking must not goe without controule;
you have the law of God, and the law of land to bear you out. Idolatry, blasphemy, Sabbath breaking must not go without control;
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a gentle reproofe will not serve turne;
a gentle reproof will not serve turn;
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so Eli reproved his sons, and yet you know what became of Eli: As faint asking does but teach to deny,
so Eli reproved his Sons, and yet you know what became of Eli: As faint asking does but teach to deny,
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so a cold reproofe does but incourage sinne:
so a cold reproof does but encourage sin:
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let them know, that as you are Gods Vicegerents, so you must not see your God dishonoured,
let them know, that as you Are God's Vicegerents, so you must not see your God dishonoured,
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unless you will bring the guilt upon your own heads. When Basil was accused, that he was not of the Emperours religion, he answered. Hoc non vult Imperator meus.
unless you will bring the guilt upon your own Heads. When Basil was accused, that he was not of the emperors Religion, he answered. Hoc non vult Imperator meus.
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My Emperour, meaning God, will not allow that; so should you say, when any crave pardon for iniquity; My Emperor, meaning God, will not allow that; so should you say, when any crave pardon for iniquity;
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Our superiour will not like that; Our superiours upon earth, I hope you may truly say soe;
Our superior will not like that; Our superiors upon earth, I hope you may truly say so;
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but I am sure your superiour in heaven will not take it well at your hands.
but I am sure your superior in heaven will not take it well At your hands.
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As love towards God should make you zelous for the Lord of Hosts;
As love towards God should make you zealous for the Lord of Hosts;
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soe love to your country, to others, your selves, should put flaming swords into your hands, to guard the second table, in maintaining a due reverence to superiours, in drowning the voyce of blood (thats a loud crying sinne) with blood;
so love to your country, to Others, your selves, should put flaming swords into your hands, to guard the second table, in maintaining a due Reverence to superiors, in drowning the voice of blood (thats a loud crying sin) with blood;
av vvb p-acp po22 n1, p-acp n2-jn, po22 n2, vmd vvi vvg n2 p-acp po22 n2, pc-acp vvi dt ord n1, p-acp vvg dt j-jn n1 p-acp n2-jn, p-acp vvg dt n1 pp-f n1 (d|vbz dt j j-vvg n1) p-acp n1;
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that our land may not be defiled; that the innocents under the Altar may not cry against us;
that our land may not be defiled; that the Innocents under the Altar may not cry against us;
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as some have tenderly feared, that the blood shed in Queen Maries dayes, is not yet silent but does still call for the judgments of God against our nation, as Some have tenderly feared, that the blood shed in Queen Mary's days, is not yet silent but does still call for the Judgments of God against our Nation,
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as Eclipses and fiery Comets shew their dismall effects in after times;
as Eclipses and fiery Comets show their dismal effects in After times;
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but I may save this labour, our Rulers have even bound their owne hands from this cruell mercy;
but I may save this labour, our Rulers have even bound their own hands from this cruel mercy;
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and date say to the greatest offendour in this kind, as that Queene said to Cyrus when she cut off his head,
and date say to the greatest Offender in this kind, as that Queen said to Cyrus when she Cut off his head,
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and threw it into a whole Cauldron of blood. — Satia te sanguine Cyre, now Cyrus take thy fill of blood.
and threw it into a Whole Cauldron of blood. — Satia te sanguine Cyre, now Cyrus take thy fill of blood.
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But should I go on thus to lay before you what lyes under your censure, I should wrong your judgment,
But should I go on thus to lay before you what lies under your censure, I should wrong your judgement,
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as much as I have wearyed your patience.
as much as I have wearied your patience.
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Give me leave only to beseech you, that the manner of your judging may be like Davids song Psalm. 101.1. I will sing of mercy, and judgment.
Give me leave only to beseech you, that the manner of your judging may be like Davids song Psalm. 101.1. I will sing of mercy, and judgement.
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Where offenders melt with contrition, and are capable of mercy, here strike softly, here have Ladies hands; but where they are stubborne, refractory and dangerous, here you must have Cour de lion, the heart and courage of a lyon. In a word; take Solomons counsell;
Where offenders melt with contrition, and Are capable of mercy, Here strike softly, Here have Ladies hands; but where they Are stubborn, refractory and dangerous, Here you must have Cour de Lion, the heart and courage of a Lion. In a word; take Solomons counsel;
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strive to understand the feare of the Lord, and to find the knowledge of God; strive to understand the Fear of the Lord, and to find the knowledge of God;
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then shall you understand righteousnesse, judgment, and equity, yea every good path, then shall righteousnesse dwell in our Nation, and salvation shall be our Walls, and bull-warkes. then shall you understand righteousness, judgement, and equity, yea every good path, then shall righteousness dwell in our nation, and salvation shall be our Walls, and Bull-works.
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I need not study for particular cautions sutable for every state and order of men, attending upon either Court;
I need not study for particular cautions suitable for every state and order of men, attending upon either Court;
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there is one in the Text which like the Cherubims turnes every way, and eyes, (like some well form'd picture) every soul here, viz:
there is one in the Text which like the Cherubims turns every Way, and eyes, (like Some well formed picture) every soul Here, videlicet:
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God standing and judging among the gods; this is a seasonable Antidote against all exorbitances in Pleaders, Jurours, Witnesses.God standing and judging among the God's; this is a seasonable Antidote against all exorbitances in Pleaders, Jurors, Witnesses.
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Will any commit murther before the Judge of life and death? and will any adulterate their consciences, sweare falsly,
Will any commit murder before the Judge of life and death? and will any adulterate their Consciences, swear falsely,
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or do any thing that is corrupt, before the Almighty God of truth, that is Jehovah•iireh and sees every turneing and winding of the soule? who can forbeare to lament the too usuall custome of false and rash swearing in witnesses,
or do any thing that is corrupt, before the Almighty God of truth, that is Jehovah•iireh and sees every turning and winding of the soul? who can forbear to lament the too usual custom of false and rash swearing in Witnesses,
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when for this very sinne the land mournes? An oath should be the end of all strife, and tis too often the cause of endlesse strife,
when for this very sin the land mourns? an oath should be the end of all strife, and this too often the cause of endless strife,
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and remedilesse undoing to many families: for as another mans life is at his mercy, that cares not for his owne:
and remediless undoing to many families: for as Another men life is At his mercy, that Cares not for his own:
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so he that mindes not the pretious life of his owne soule, may easily master,
so he that minds not the precious life of his own soul, may Easily master,
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nay ruine the estates and lives of others, O consider, consider therefore that God stands in the congregation of the mighty:
nay ruin the estates and lives of Others, Oh Consider, Consider Therefore that God Stands in the congregation of the mighty:
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tis a short sentence, but like those upon the doores of the Oracle, full of matter.
this a short sentence, but like those upon the doors of the Oracle, full of matter.
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I can give you no better advice; then what Seneca gave Lucilius, when thou goest about any weighty enterprice.
I can give you no better Advice; then what Senecca gave Lucilius, when thou goest about any weighty enterprise.
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Suppose some grave Senatour, as Cato, or Lelius stood by thee, & tanquam illo vidente omnia facere, so do thou that pleadest, that servest thy country, that bearest witnesse, remember that God standes and looks upon thee.
Suppose Some grave Senator, as Cato, or Lelius stood by thee, & tanquam illo vidente omnia facere, so do thou that pleadest, that servest thy country, that bearest witness, Remember that God Stands and looks upon thee.
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What though no man can find out thy naughtinesse, seeing thou hast a conscience within thee, which is Gods Notary, his Amannensis, or Register, and God himselfe selfe standing round thee. What though no man can find out thy naughtiness, seeing thou hast a conscience within thee, which is God's Notary, his Amannensis, or Register, and God himself self standing round thee.
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Say not with that Atheist, tush God does not see, for if thou art not as blind,
Say not with that Atheist, tush God does not see, for if thou art not as blind,
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as blind Balaam, thou maist see him in every corner of the court, for God standes in the Congregation of the mighty: He judges among the gods.
as blind balaam, thou Mayest see him in every corner of the court, for God Stands in the Congregation of the mighty: He judges among the God's.
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1 Cor. 15.10. But by the grace of God, I am what I am. I Looke upon this Chapter? as the very looking-glasse of the resurrection;1 Cor. 15.10. But by the grace of God, I am what I am. I Look upon this Chapter? as the very Looking glass of the resurrection;
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wherein it is represented so clearly, that the luster of its rayes, and reflections may even dazle the eyes of all, that are not willfully blinde:
wherein it is represented so clearly, that the luster of its rays, and reflections may even dazzle the eyes of all, that Are not wilfully blind:
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the letters are so Capital, that a man may run and read.
the letters Are so Capital, that a man may run and read.
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The Apostle well knew how difficult it would prove to flesh and blood, to believe that bodies demolisht into dust,
The Apostle well knew how difficult it would prove to Flesh and blood, to believe that bodies demolished into dust,
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and passeing through severall changes, should againe returne to their former being: The Epicureans and Stoickes doe openly deride this doctrine:
and passing through several changes, should again return to their former being: The Epicureans and Stoics do openly deride this Doctrine:
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Thomas himselfe, though one of the twelve cannot fly such a high pitch;Thomas himself, though one of the twelve cannot fly such a high pitch;
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his faith flagges and faulters, being weighed downe with no lesse then two negatives NONLATINALPHABET, I will not believe: It was not easy to St. Paul himselfe; his faith flags and falters, being weighed down with no less then two negatives, I will not believe: It was not easy to Saint Paul himself;
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If by any meanes we can attaine to the resurrection of the dead; If by any means we can attain to the resurrection of the dead;
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as if he had been almost out of breath, before he could clime to the top of this Carmel; therefore he is the more earnest in this Chapter, to backe his doctrine with severall arguments, drawne from sence, reason,
as if he had been almost out of breath, before he could climb to the top of this Mount carmel; Therefore he is the more earnest in this Chapter, to back his Doctrine with several Arguments, drawn from sense, reason,
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and Scripture both to convince, and prevent the growing Sect of the Sadduces;
and Scripture both to convince, and prevent the growing Sect of the Sadducees;
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and good reason that a truth so necessary to be believed, and knowne, should be thus fenc't, and fortified:
and good reason that a truth so necessary to be believed, and known, should be thus fenced, and fortified:
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for tis the very principal pillar of our religion, the very hinge on which turnes the whole frame of Christianity:
for this the very principal pillar of our Religion, the very hinge on which turns the Whole frame of Christianity:
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it is, spes omnis in Deum sperantis, all the hope, and confidence of a Believer.
it is, spes omnis in God sperantis, all the hope, and confidence of a Believer.
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And therefore tis called NONLATINALPHABET, the Gospel it selfe, in the first verse of this chapter, brethren I declare unto you the Gospel;
And Therefore this called, the Gospel it self, in the First verse of this chapter, brothers I declare unto you the Gospel;
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as if all the lines of the Gospel met in this very point. Alas I what have we to carry on our spirits, thorow all the rugged passages,
as if all the lines of the Gospel met in this very point. Alas I what have we to carry on our spirits, thorough all the rugged passages,
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and crosse dispensations of this life, but only our hopes in reversion? Here we must cast anchor amidst all our stormes, this must hush,
and cross dispensations of this life, but only our hope's in reversion? Here we must cast anchor amid all our storms, this must hush,
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and silence all our doubts, that we verily believe to see the goodnesse of the Lord in the Land of the living.
and silence all our doubts, that we verily believe to see the Goodness of the Lord in the Land of the living.
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If I shall not be hereafter, what I am now;
If I shall not be hereafter, what I am now;
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what difference will there be, twixt those that have fryed in the flames of martyr dome,
what difference will there be, betwixt those that have fried in the flames of martyr dome,
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and those that have made bon-fires with their bodies? Religion would be our losse profanenesse and injustice, great gaine:
and those that have made bonfires with their bodies? Religion would be our loss profaneness and injustice, great gain:
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If in this life only we have hopes in Christ; we are of all men most miserable; If in this life only we have hope's in christ; we Are of all men most miserable;
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who would care to doe well? who would fear to doe amiss? the Atheists cursed resolution, would be true divinity;
who would care to do well? who would Fear to do amiss? the Atheists cursed resolution, would be true divinity;
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let us cate and drink for to morrow we shall dy. let us cate and drink for to morrow we shall die.
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An Antient has observed it to our hands, and we finde it too true that none live so fleshly,
an Ancient has observed it to our hands, and we find it too true that none live so fleshly,
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as those that deny the resurrection of the flesh. Now should I burst forth into lamentation;
as those that deny the resurrection of the Flesh. Now should I burst forth into lamentation;
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that an Article so fundamental should in our dayes, amongst them that would be accounted Gospel Christians, be denyed by some, stager'd at, and disputed of by others;
that an Article so fundamental should in our days, among them that would be accounted Gospel Christians, be denied by Some, stagered At, and disputed of by Others;
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sure I should finde a sympathy with you to beare a part with me:
sure I should find a Sympathy with you to bear a part with me:
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but I have farre to goe and but a little time, therefore I must not stay to descant any longer upon the whole chapter:
but I have Far to go and but a little time, Therefore I must not stay to descant any longer upon the Whole chapter:
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what has been spoken, is more to the time, then the text:
what has been spoken, is more to the time, then the text:
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now by the assistance of Gods grace, I must treat particularly of the grace of God:
now by the assistance of God's grace, I must Treat particularly of the grace of God:
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By the grace of God I am what I am. St. Paul the Pen-man and subject of my text, was once as grand a persecutor of the Church of God as afterwards, he became a great Doctour of the Jewes;By the grace of God I am what I am. Saint Paul the Penman and Subject of my text, was once as grand a persecutor of the Church of God as afterwards, he became a great Doctor of the Jews;
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and did with as much vehemency breath out threatning against all those, that called upon,
and did with as much vehemency breath out threatening against all those, that called upon,
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or worshiped the name of Christ, as after he was zealous in preaching, and maintaining the Gospel of Christ:
or worshipped the name of christ, as After he was zealous in preaching, and maintaining the Gospel of christ:
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Habemus confitentem reum, we have his own word for't in a penitential acknowledgement of his mis-spent life Act. 22.19, 20. Lord! they know, that I imprisoned and beat in every Synagogue them that beleeved in thee, Habemus confitentem Reum, we have his own word fored in a penitential acknowledgement of his misspent life Act. 22.19, 20. Lord! they know, that I imprisoned and beatrice in every Synagogue them that believed in thee,
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and when the blood of the Martyr Steven was shed, I also stood by, and consented to his death; and when the blood of the Martyr Steven was shed, I also stood by, and consented to his death;
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thus he made havock of the Church of God, and puts the Lord himselfe to the cry Act 9. Saul, Saul, why persecutest thou me? so that after farther illumination, vers. 8. of this chap. he confesses, that he was borne NONLATINALPHABET,
thus he made havoc of the Church of God, and puts the Lord himself to the cry Act 9. Saul, Saul, why Persecutest thou me? so that After farther illumination, vers. 8. of this chap. he Confesses, that he was born,
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as an abortive under an unhappy planet; in an unlucky houre.
as an abortive under an unhappy planet; in an unlucky hour.
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Though God had made choice of him, as a chosen vessell, to beare his name before the Gentiles,
Though God had made choice of him, as a chosen vessel, to bear his name before the Gentiles,
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yet the guilt of his former actions made him vilifie all his preferment, I am the least of the Apostles, not worthy to be called an Apostle,
yet the guilt of his former actions made him vilify all his preferment, I am the least of the Apostles, not worthy to be called an Apostle,
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because I persecuted the Church of God. Because I persecuted the Church of God.
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vers. 9. nay as if there wanted a new Grammar, and there were a degree, lower then the lowest, he stiles himselfe lesse, then the least of all Saints, Eph. 3.8. but what S. Paul was heretofore, or what now in his owne humility, and conceit, it matters not: old things are done away;
vers. 9. nay as if there wanted a new Grammar, and there were a degree, lower then the lowest, he stile himself less, then the least of all Saints, Ephesians 3.8. but what S. Paul was heretofore, or what now in his own humility, and conceit, it matters not: old things Are done away;
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he's become a new man; immutatus abillo, quite changed from what he was; raised from the gates of Hell to the third Heaven;
he's become a new man; immutatus abillo, quite changed from what he was; raised from the gates of Hell to the third Heaven;
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of a lion hees become a lambe, of a bloudy tyrant, a blessed saint:
of a Lion he's become a lamb, of a bloody tyrant, a blessed saint:
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so the molfe shall dwell with the lambe, and the leopard, shall lye dewne with the Kid, Esa. 11.6.so the molfe shall dwell with the lamb, and the leopard, shall lie dewne with the Kid, Isaiah 11.6.
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and whereas in modesty he calls himselfe the least of the Apostles, yet afterwards being constrained to boast,
and whereas in modesty he calls himself the least of the Apostles, yet afterwards being constrained to boast,
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least his meannesse should be any disparagement to his preaching, he stiles himselfe Coryphaeus, verily I suppose, that I was not inferiour to the cheifest Apostles, 2 Cor. 11.15.
lest his meanness should be any disparagement to his preaching, he stile himself Coryphaeus, verily I suppose, that I was not inferior to the chiefest Apostles, 2 Cor. 11.15.
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Thus out of the eater came forth meat:
Thus out of the eater Come forth meat:
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Paul of the tribe of Benjamin in the morning of his daies, did ravin as a wolfe,
Paul of the tribe of Benjamin in the morning of his days, did ravine as a wolf,
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and devoure the prey, by his cruelty;and devour the prey, by his cruelty;
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but towards the evening of his riper age, he did divide the spoile, or as the septuagint renders it, NONLATINALPHABET, he gave out his nourishment, by feeding the Gentiles with the word of the Gospell,
but towards the evening of his riper age, he did divide the spoil, or as the Septuagint renders it,, he gave out his nourishment, by feeding the Gentiles with the word of the Gospel,
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as some understand that prophecy Gen. 49.27.
as Some understand that prophecy Gen. 49.27.
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But how was this wonderfull change wrought? who was the meanes of this his strange conversion? I must returne the same answer,
But how was this wonderful change wrought? who was the means of this his strange conversion? I must return the same answer,
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as the Father in the Gospell, concerning his Son that was borne blind! He is of age, let him answer for himselfe;
as the Father in the Gospel, Concerning his Son that was born blind! He is of age, let him answer for himself;
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and so he dos punctually in the text:
and so he dos punctually in the text:
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He was not altered by any power of nature, or industry of his owne — but by the grace of God, I am what I am. Obs:
He was not altered by any power of nature, or industry of his own — but by the grace of God, I am what I am. Obs:
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Grace alone makes us gratis ous. or, The businesse of our Conversion is the sole work of Gods grace. Grace alone makes us gratis ous. or, The business of our Conversion is the sole work of God's grace.
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As we receive our naturall being from the power of God, so we derive our spirituall well-being from the grace of God.
As we receive our natural being from the power of God, so we derive our spiritual well-being from the grace of God.
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If I forbeare what is evill, it is from grace, restraining, preventing grace; If I do what is good, it is from grace; sanctifiing, renewing grace.
If I forbear what is evil, it is from grace, restraining, preventing grace; If I do what is good, it is from grace; sanctifying, renewing grace.
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By the grace of God, I am what I am. By the grace of God, I am what I am.
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I shall not handle grace here in its full extent, and latitude, as it comprehends every free gift of the spirit proceeding from the common,
I shall not handle grace Here in its full extent, and latitude, as it comprehends every free gift of the Spirit proceeding from the Common,
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and inferiour working thereof, even in wicked men; which is called the grace of edification; for there are diversity of gifts, but the same spirit 1 Cor. 12.4. All the operations of the spirit are not salvificall:
and inferior working thereof, even in wicked men; which is called the grace of edification; for there Are diversity of Gifts, but the same Spirit 1 Cor. 12.4. All the operations of the Spirit Are not salvifical:
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I know no absurdity to affirme, that the Acts of Morality in the very Heathen, are the gifts of the spirit in them;
I know no absurdity to affirm, that the Acts of Morality in the very Heathen, Are the Gifts of the Spirit in them;
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as knowledge and understanding, which are got by study, and industry, are yet called the gifts of God Dan. 1.4.17. and Bezaleel, a cunning workman in gold and silver, was fill'd with the spirit of God;
as knowledge and understanding, which Are god by study, and industry, Are yet called the Gifts of God Dan. 1.4.17. and Bezaleel, a cunning workman in gold and silver, was filled with the Spirit of God;
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the sonns of concubines had gifts bequeathed unto them by their fathers, though the legitimate children went away with the inheritance:
the Sons of concubines had Gifts bequeathed unto them by their Father's, though the legitimate children went away with the inheritance:
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I am not ignorant, that some understand grace in this sence signifying gifts, to be principally intended in this text; I am not ignorant, that Some understand grace in this sense signifying Gifts, to be principally intended in this text;
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as that of John chap. 1. v. 16. of his fullnesse we have all received, and grace for grace, is interpreted also this way;
as that of John chap. 1. v. 16. of his fullness we have all received, and grace for grace, is interpreted also this Way;
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we have received grace of Apostleship, that is, Eminent gifts; for grace, that is, for the propagateing of grace in the hearts of others:
we have received grace of Apostleship, that is, Eminent Gifts; for grace, that is, for the propagating of grace in the hearts of Others:
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but without contradiction to, or detraction from any, I shall treate of grace in this place,
but without contradiction to, or detraction from any, I shall Treat of grace in this place,
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as that which renders us acceptable to God; the grace of adoption, whereby our soules are stampt, and markt out by the spirit,
as that which renders us acceptable to God; the grace of adoption, whereby our Souls Are stamped, and marked out by the Spirit,
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as belonging to the Election of grace, and intitled to the inheritance of the Saints in light.
as belonging to the Election of grace, and entitled to the inheritance of the Saints in Light.
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And that I may not be mistaken in the prosecution of this subject, I shall further inlarge and describe the nature of saving and sanctifying grace.
And that I may not be mistaken in the prosecution of this Subject, I shall further enlarge and describe the nature of Saving and sanctifying grace.
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This grace is as myrrhe dropt into our hearts from the fingers of Christ;
This grace is as myrrh dropped into our hearts from the fingers of christ;
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as sweet incense, fragrant spices, pretious oyntment, and spirituall eyes salve; whereby the wheeles of our soules are oyled, our dead hearts imbalmed, animated,as sweet incense, fragrant spices, precious ointment, and spiritual eyes salve; whereby the wheels of our Souls Are oiled, our dead hearts imbalmed, animated,
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and quickened, as by beames darted forth from the healing wings of the Sun of righteousnesse,
and quickened, as by beams darted forth from the healing wings of the Sun of righteousness,
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and from the moving of the spirit of God upon all our faculties.
and from the moving of the Spirit of God upon all our faculties.
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By grace, I understand a supernaturall power of Gods spirit, diffused and shed abroad into the soule, whereby the ruines of gods image imprinted in it at the first, are in some measure repaired;
By grace, I understand a supernatural power of God's Spirit, diffused and shed abroad into the soul, whereby the ruins of God's image imprinted in it At the First, Are in Some measure repaired;
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all our faculties innobled and elevated above their naturall picth; reason refin'd;
all our faculties ennobled and elevated above their natural picth; reason refined;
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our understandings inlightened to see what is good, our wills and affections inabled to imbrace and love it,
our understandings enlightened to see what is good, our wills and affections enabled to embrace and love it,
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and the whole man to practise it, where there is this sweet Harmony, sure there is the grace of God.
and the Whole man to practise it, where there is this sweet Harmony, sure there is the grace of God.
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This is called by diverse names in scripture, as light, life, wisedome, love, obedience, as it do's exercise its vertue, upon the understanding, will, memory, affections, the inward, or outward man;
This is called by diverse names in scripture, as Light, life, Wisdom, love, Obedience, as it do's exercise its virtue, upon the understanding, will, memory, affections, the inward, or outward man;
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now that we may see, that this grace is all in all with a Christian, and makes us all in all with God;
now that we may see, that this grace is all in all with a Christian, and makes us all in all with God;
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lets first take a view of our state and Condition what we are without grace, then we shall better discerne how all our spirituall excellencies, in thoughts and actions, inward,
lets First take a view of our state and Condition what we Are without grace, then we shall better discern how all our spiritual excellencies, in thoughts and actions, inward,
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and outward do flow from this spring, and principle of grace.
and outward do flow from this spring, and principle of grace.
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1. Negatively, There is an utter indisposition, and disability in our naturall estate to think or do any thing that is truly good, and acceptable to God;
1. Negatively, There is an utter indisposition, and disability in our natural estate to think or do any thing that is truly good, and acceptable to God;
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I say in our naturall estate, for the power of mans will varies according to the severall states, Epoche's and circumstances of time, wherein it is considered.
I say in our natural estate, for the power of men will Varies according to the several states, Epochs and Circumstances of time, wherein it is considered.
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10. There was a time when man had power and liberty not to have sinned; but this lasted not long;
10. There was a time when man had power and liberty not to have sinned; but this lasted not long;
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no longer then Adam stay'd in innocency, which by all Computation was not long; this was a state of integrity.
no longer then Adam stayed in innocency, which by all Computation was not long; this was a state of integrity.
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20. There shall be a time, when we shall be so strong, that we shall not be able to sin: our wills shall no way be inclined to evill:
20. There shall be a time, when we shall be so strong, that we shall not be able to since: our wills shall no Way be inclined to evil:
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we shall be beyond the Gun-shot of Satan; His flouds of temptations shall not reach us:
we shall be beyond the Gunshot of Satan; His floods of temptations shall not reach us:
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nay were this bold intruder admitted againe into Paradise, He should find nothing in us, no tinder or Gunpowder to catch the sparkes of his fiery darts.
nay were this bold intruder admitted again into Paradise, He should find nothing in us, no tinder or Gunpowder to catch the sparks of his fiery darts.
uh vbdr d j n1 vvn av p-acp n1, pns31 vmd vvi pix p-acp pno12, dx n1 cc n1 pc-acp vvi dt n2 pp-f po31 j n2.
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This shall be a state of glory, or glorious state. 30. There is a time when man is partly inclined to evill, partly to good,
This shall be a state of glory, or glorious state. 30. There is a time when man is partly inclined to evil, partly to good,
d vmb vbi dt n1 pp-f n1, cc j n1. crd pc-acp vbz dt n1 c-crq n1 vbz av vvn p-acp j-jn, av p-acp j,
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as the spirit drawes him one way, and the flesh dragges him another. When there is a Civill warre, a motion of trepidation within us:
as the Spirit draws him one Way, and the Flesh drags him Another. When there is a Civil war, a motion of trepidation within us:
c-acp dt n1 vvz pno31 crd n1, cc dt n1 vvz pno31 j-jn. c-crq a-acp vbz dt j n1, dt n1 pp-f n1 p-acp pno12:
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the regenerate part mounts towards heaven, sed trahit •invitum nova vis, but our indwelling corruption,
the regenerate part mounts towards heaven, sed trahit •invitum nova vis, but our indwelling corruption,
dt j-vvn n1 vvz p-acp n1, fw-la fw-la fw-la fw-la fw-fr, p-acp po12 j-vvg n1,
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like Anselmes boy, or the plummets of a Cork pull us downe againe to the earth;
like Anselmes boy, or the plummets of a Cork pull us down again to the earth;
av-j n2 n1, cc dt n2 pp-f dt n1 vvb pno12 a-acp av p-acp dt n1;
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this is a state of regeneration. 40. There is a time when mans will is wholly inclin'd to what is evill,
this is a state of regeneration. 40. There is a time when men will is wholly inclined to what is evil,
d vbz dt n1 pp-f n1. crd pc-acp vbz dt n1 c-crq n2 vmb vbz av-jn vvn p-acp r-crq vbz j-jn,
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and that continually; before our NONLATINALPHABET, our new birth;
and that continually; before our, our new birth;
cc d av-j; p-acp po12, po12 j n1;
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before Christ come into our soules by grace, seasoning, and taking possession of them to himselfe, by breaking the barres,
before christ come into our Souls by grace, seasoning, and taking possession of them to himself, by breaking the bars,
p-acp np1 vvb p-acp po12 n2 p-acp n1, vvg, cc vvg n1 pp-f pno32 p-acp px31, p-acp vvg dt n2,
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and locks of our native opposition, and subduing that enmity which is in us against his Kingdome and Scepter, mellowing and melting our hearts into a willingnesse to receive him as our Lord and King, by submitting to his yoke, and rules of government.
and locks of our native opposition, and subduing that enmity which is in us against his Kingdom and Sceptre, mellowing and melting our hearts into a willingness to receive him as our Lord and King, by submitting to his yoke, and rules of government.
cc n2 pp-f po12 j-jn n1, cc j-vvg cst n1 r-crq vbz p-acp pno12 p-acp po31 n1 cc n1, n-vvg cc vvg po12 n2 p-acp dt n1 pc-acp vvi pno31 p-acp po12 n1 cc n1, p-acp vvg p-acp po31 n1, cc n2 pp-f n1.
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Now whil'st the Amorites of sinne are in their ruffe of pride within us, unbroken and unconquer'd,
Now whilst the amorites of sin Are in their ruff of pride within us, unbroken and unconquered,
av cs dt np1 pp-f n1 vbr p-acp po32 n1 pp-f n1 p-acp pno12, j cc j,
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and we at their beck and Command, this is a state of corruption, wherein a man can neither think or do what is spiritually good.
and we At their beck and Command, this is a state of corruption, wherein a man can neither think or do what is spiritually good.
cc pns12 p-acp po32 n1 cc n1, d vbz dt n1 pp-f n1, c-crq dt n1 vmb av-dx vvi cc vdb r-crq vbz av-j j.
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For this we have the authority of Christs owne word, without me ye can do nothing Jo. 15.5.
For this we have the Authority of Christ own word, without me you can do nothing John 15.5.
p-acp d pns12 vhb dt n1 pp-f npg1 d n1, p-acp pno11 pn22 vmb vdi pix np1 crd.
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except we are ingrafted, and incorporated into him by faith, and so drawing Sappe, Life, and vertue from him.
except we Are ingrafted, and incorporated into him by faith, and so drawing Sap, Life, and virtue from him.
c-acp pns12 vbr vvn, cc vvn p-acp pno31 p-acp n1, cc av vvg n1, n1, cc n1 p-acp pno31.
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Alas we are impotent, helplesse Creatures, stark lame, not able to move one foot, or go one steppe towards Heaven,
Alas we Are impotent, helpless Creatures, stark lame, not able to move one foot, or go one step towards Heaven,
np1 pns12 vbr j, j n2, av-j j, xx j pc-acp vvi crd n1, cc vvi crd n1 p-acp n1,
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unlesse he take us in his armes: we are blind untill he open our eyes; deafe untill he peirce our eares with an Ephat of power;
unless he take us in his arms: we Are blind until he open our eyes; deaf until he pierce our ears with an Ephat of power;
cs pns31 vvb pno12 p-acp po31 n2: pns12 vbr j c-acp pns31 j po12 n2; j c-acp pns31 vvb po12 n2 p-acp dt j pp-f n1;
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nay dead in trespasses and sins, untill he raise us up:
nay dead in Trespasses and Sins, until he raise us up:
uh-x j p-acp n2 cc n2, c-acp pns31 vvb pno12 a-acp:
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untill he overshadow us, put his mouth on our mouth, and his eyes on our eyes,
until he overshadow us, put his Mouth on our Mouth, and his eyes on our eyes,
c-acp pns31 vvb pno12, vvd po31 n1 p-acp po12 n1, cc po31 n2 p-acp po12 n2,
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as Elisha on the Shunamites child 2 King. 4. 34. that as the iron do's not point towards the North,
as Elisha on the Shunamites child 2 King. 4. 34. that as the iron do's not point towards the North,
c-acp np1 p-acp dt np1 n1 crd n1. crd crd d c-acp dt n1 vdi|po31 xx vvi p-acp dt n1,
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untill it be toucht with the loadstone:
until it be touched with the Loadstone:
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from whence say some, there flowes some spirituall Emanations which seizing on the iron, turnes it about.
from whence say Some, there flows Some spiritual Emanations which seizing on the iron, turns it about.
p-acp c-crq vvi d, a-acp vvz d j n2 r-crq vvg p-acp dt n1, vvz pn31 a-acp.
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So are we acted and moved by the spirit of God at our conversion; there went vertue out of Christ to cure the Woman of her bloudy issue;
So Are we acted and moved by the Spirit of God At our conversion; there went virtue out of christ to cure the Woman of her bloody issue;
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and if we are the living members of Christ, and not onely nominall, and aequivocall, as so many wooden leggs contiguously fastened and patcht unto him;
and if we Are the living members of christ, and not only nominal, and equivocal, as so many wooden legs contiguously fastened and patched unto him;
cc cs pns12 vbr dt j-vvg n2 pp-f np1, cc xx av-j j-jn, cc j, c-acp av d j n2 av-j vvn cc vvn p-acp pno31;
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I say, if we are true members, we receive vitall spirits, through the arteries of faith from him our head.
I say, if we Are true members, we receive vital spirits, through the arteries of faith from him our head.
pns11 vvb, cs pns12 vbr j n2, pns12 vvb j n2, p-acp dt n2 pp-f n1 p-acp pno31 po12 n1.
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That as the Philosophers say of sublunary bodies, that they could not move, were it not for the motions of the Heavens, if they should standstill;
That as the Philosophers say of sublunary bodies, that they could not move, were it not for the motions of the Heavens, if they should standstill;
cst p-acp dt n2 vvb pp-f j n2, cst pns32 vmd xx vvi, vbdr pn31 xx p-acp dt n2 pp-f dt n2, cs pns32 vmd vvi;
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so we could have no tendency to what is good, but by vertue of that influence and cherishing warmth of grace, which we derive from the God of heaven;
so we could have no tendency to what is good, but by virtue of that influence and cherishing warmth of grace, which we derive from the God of heaven;
av pns12 vmd vhi dx n1 p-acp q-crq vbz j, cc-acp p-acp n1 pp-f d n1 cc vvg n1 pp-f n1, r-crq pns12 vvb p-acp dt n1 pp-f n1;
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did not he renew right spirits in us, and put his feare into our hearts;
did not he renew right spirits in us, and put his Fear into our hearts;
vdd xx pns31 vvi j-jn n2 p-acp pno12, cc vvd po31 n1 p-acp po12 n2;
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for no ground so stony as our hearts, no soyle so full of thornes as they;
for no ground so stony as our hearts, no soil so full of thorns as they;
p-acp dx n1 av j c-acp po12 n2, dx n1 av j pp-f n2 c-acp pns32;
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no such Antipathy and aversness in one creature towards another, as there is in us against the power of religion: our hearts nauseat it;
no such Antipathy and averseness in one creature towards Another, as there is in us against the power of Religion: our hearts Nauseate it;
dx d n1 cc n1 p-acp crd n1 p-acp j-jn, c-acp pc-acp vbz p-acp pno12 p-acp dt n1 pp-f n1: po12 n2 vvi pn31;
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they rise and swell and startle at it, as much as at a toade, or the sudden pranseing of an enemies horses;
they rise and swell and startle At it, as much as At a toad, or the sudden pranseing of an enemies Horses;
pns32 vvb cc vvi cc vvi p-acp pn31, c-acp d c-acp p-acp dt n1, cc dt j vvg pp-f dt n2 n2;
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though our mouthes may draw neere unto God, yet our hearts are farre from him. No man can say, that Jesus is the Lord, but by the spirit Jo. 3.6. we can neither confesse, praise him, pray unto his name or obey him by faith;
though our mouths may draw near unto God, yet our hearts Are Far from him. No man can say, that jesus is the Lord, but by the Spirit John 3.6. we can neither confess, praise him, pray unto his name or obey him by faith;
cs po12 n2 vmb vvi av-j p-acp np1, av po12 n2 vbr av-j p-acp pno31. dx n1 vmb vvi, cst np1 vbz dt n1, cc-acp p-acp dt n1 np1 crd. pns12 vmb av-dx vvi, vvb pno31, vvb p-acp po31 n1 cc vvi pno31 p-acp n1;
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without the speciall gift of grace. We are all evill trees: now an evill tree cannot bring forth good Fruite;
without the special gift of grace. We Are all evil trees: now an evil tree cannot bring forth good Fruit;
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it will bring forth sower wildings to the worlds end;
it will bring forth sour wildings to the world's end;
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unlesse the property be altered, and the naturall sappe sweetened, and changed by letting into it some buds,
unless the property be altered, and the natural sap sweetened, and changed by letting into it Some buds,
cs dt n1 vbb vvn, cc dt j n1 vvn, cc vvn p-acp vvg p-acp pn31 d n2,
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or grafts from a better stocke: so it is wi•h us; we are un savory, and crabbish, like trees of the Forrest, untill we be transplanted,
or grafts from a better stock: so it is wi•h us; we Are un savoury, and crabbish, like trees of the Forest, until we be transplanted,
cc n2 p-acp dt jc n1: av pn31 vbz av-d pno12; pns12 vbr j j, cc n1, j n2 pp-f dt n1, c-acp pns12 vbb vvn,
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and inoculated into the root of Jesse, into the Branch Jesus Christ, and be watered with the comfortable dewes,
and inoculated into the root of Jesse, into the Branch jesus christ, and be watered with the comfortable dews,
cc vvn p-acp dt n1 pp-f np1, p-acp dt n1 np1 np1, cc vbi vvn p-acp dt j n2,
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and moysture of his spirit, even as Egypt was made fruitfull by the inundation of Nilus;
and moisture of his Spirit, even as Egypt was made fruitful by the inundation of Nilus;
cc n1 pp-f po31 n1, av c-acp np1 vbds vvn j p-acp dt n1 pp-f np1;
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untill then, we shall bring forth sowre grapes, the grapes of Sodome; I meane brattes like our selves, deformed, loathsome, the pictures of death.
until then, we shall bring forth sour grapes, the grapes of Sodom; I mean brattes like our selves, deformed, loathsome, the pictures of death.
c-acp av, pns12 vmb vvi av j n2, dt n2 pp-f np1; pns11 vvb n2 vvb po12 n2, vvn, j, dt n2 pp-f n1.
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Moses took away the bitternesse of the waters of Marah by casting in a tree into them; Moses took away the bitterness of the waters of Marah by casting in a tree into them;
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and Elisha healed the unwholsome waters of Jericho, by casting in salt into the spring head:
and Elisha healed the unwholesome waters of Jericho, by casting in salt into the spring head:
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He cast meale also into the pot, and took the poyson out of it:
He cast meal also into the pot, and took the poison out of it:
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this grace of God in the text is as the tree, or this salt and meale to take away the bitternesse, poyson, and brackishnesse of our soules;
this grace of God in the text is as the tree, or this salt and meal to take away the bitterness, poison, and brackishness of our Souls;
d n1 pp-f np1 p-acp dt n1 vbz p-acp dt n1, cc d n1 cc n1 pc-acp vvi av dt n1, n1, cc n1 pp-f po12 n2;
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that is, the aversenesse, and stubbornesse which is upon our spirits, to what is good.
that is, the averseness, and Stubbornness which is upon our spirits, to what is good.
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As there is not a native power in cold water to heat it selfe, without the helpe of fire,
As there is not a native power in cold water to heat it self, without the help of fire,
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so there is not any seed or principle in us, converting us unto the living God, without an extraordinary, and supernaturall assistance of grace:
so there is not any seed or principle in us, converting us unto the living God, without an extraordinary, and supernatural assistance of grace:
av pc-acp vbz xx d n1 cc n1 p-acp pno12, vvg pno12 p-acp dt j-vvg np1, p-acp dt j, cc j n1 pp-f n1:
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Eccius himselfe was forc't to yeild this to Carolostadius, viz. that there is not in us bonum aliquod NONLATINALPHABET, any genuine power to produce what is good, Eccius himself was forced to yield this to Carolostadius, viz. that there is not in us bonum aliquod, any genuine power to produce what is good,
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but vis ascititia tantum, a power from without only.
but vis ascititia Tantum, a power from without only.
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1 It is very unlikly any thing we can doe, should have a sweet savour in Gods nostrils:
1 It is very unlikely any thing we can do, should have a sweet savour in God's nostrils:
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for we are all as an uncleane thing, our righteousnes as filthy ragges; we are polluted in our owne blood, Ezek. 16. where a man in his naturall estate is compared to a childe new borne, which is impure, silly,
for we Are all as an unclean thing, our righteousness as filthy rags; we Are polluted in our own blood, Ezekiel 16. where a man in his natural estate is compared to a child new born, which is impure, silly,
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and can doe nothing to helpe it selfe;
and can do nothing to help it self;
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and this blood, this leprosie of sinne cleaves so fast unto us, that no sope or nitre can scoure it off;
and this blood, this leprosy of sin cleaves so fast unto us, that no soap or nitre can scour it off;
cc d n1, d n1 pp-f n1 vvz av av-j p-acp pno12, cst dx n1 cc n1 vmb vvi pn31 a-acp;
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all the waters in Jordan cannot clense us.
all the waters in Jordan cannot cleanse us.
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Who can bring a cleane thing, out of an uncleane? He that makes the question, returnes the answer Nemo Hercule, nemo; no body at all; Who can bring a clean thing, out of an unclean? He that makes the question, returns the answer Nemo Hercules, nemo; no body At all;
r-crq vmb vvi dt j n1, av pp-f dt j? pns31 cst vvz dt n1, n2 dt n1 np1 np1, np1; dx n1 p-acp d;
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no naturall agent I am sure; this is beyonde the spheare of its activity: God must take the matter into his owne hands, else it will never be done.
no natural agent I am sure; this is beyond the sphere of its activity: God must take the matter into his own hands, Else it will never be done.
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Where the spot is not the spot of Gods Children, that is where men offend not out of infirmity,
Where the spot is not the spot of God's Children, that is where men offend not out of infirmity,
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but an habituated malignity, there it is as easy for the Ethiopian to change his skinne,
but an habituated malignity, there it is as easy for the Ethiopian to change his skin,
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and the Leopard his spots, as it is to crosse out those blacke lines drawne over their hearts,and the Leopard his spots, as it is to cross out those black lines drawn over their hearts,
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and remove that vaile which is upon them.
and remove that veil which is upon them.
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2. How can our actions be good when our very thoughts, out of which they are hatcht, are tainted and poysoned;
2. How can our actions be good when our very thoughts, out of which they Are hatched, Are tainted and poisoned;
crd q-crq vmb po12 n2 vbb j c-crq po12 j n2, av pp-f r-crq pns32 vbr vvn, vbr vvn cc j-vvn;
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all the immaginations of mans heart, are only evill, and that continually:
all the Imaginations of men heart, Are only evil, and that continually:
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we are not sufficient to thinke a good thought, of our selves, but our sufficiency is of God, 2 Cor. 3.5.we Are not sufficient to think a good Thought, of our selves, but our sufficiency is of God, 2 Cor. 3.5.
pns12 vbr xx j pc-acp vvi dt j n1, pp-f po12 n2, cc-acp po12 n1 vbz pp-f np1, crd np1 crd.
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Had we such bodies now as some say we shall have at the resurrection, corpora chrystallina, bodyes made of transparent chrystall, that our eyes might peirce thorow, and thorow them;
Had we such bodies now as Some say we shall have At the resurrection, corpora chrystallina, bodies made of transparent crystal, that our eyes might pierce thorough, and thorough them;
vhd po12 d n2 av c-acp d vvb pns12 vmb vhi p-acp dt n1, fw-la fw-la, n2 vvn pp-f j n1, cst po12 n2 vmd vvi p-acp, cc p-acp pno32;
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838
what swarmes of locustes? what cloudy fumes of cursed thoughts, and Sinfull contrivances arising as it were from the furnace,
what swarms of Locusts? what cloudy fumes of cursed thoughts, and Sinful contrivances arising as it were from the furnace,
r-crq n2 pp-f n2? q-crq j n2 pp-f j-vvn n2, cc j n2 vvg p-acp pn31 vbdr p-acp dt n1,
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and bricke-kilne of our hearts, might be discerned as smoake arising from the bottomlesse pit? and can such vapours and fumes ingender any thing, besides Serpents,
and bricke-kilne of our hearts, might be discerned as smoke arising from the bottomless pit? and can such vapours and fumes engender any thing, beside Serpents,
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and Scorpions, vile, and irregular actions? besides our actions depend upon our wills, as our wills doe upon our understandings,
and Scorpions, vile, and irregular actions? beside our actions depend upon our wills, as our wills do upon our understandings,
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now these are as a drunken and franticke Pilot; they cannot direct us:
now these Are as a drunken and frantic Pilot; they cannot Direct us:
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we are NONLATINALPHABET, darkned in our understandings, Ephes. 4. 18. nay we are NONLATINALPHABET, darknesse it selfe in the abstract, the light shined in darknesse;
we Are, darkened in our understandings, Ephesians 4. 18. nay we Are, darkness it self in the abstract, the Light shined in darkness;
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and where the blinde leade the blind, both fall into a ditch. We are brutish in our knowledge; and where the blind lead the blind, both fallen into a ditch. We Are brutish in our knowledge;
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the very wisdome of the flesh is earthly, sensuall, divelish, James. 3.15. We are full of Aegyptian horrid, palpable darknesse, before this day-starre of grace shine in our hearts.
the very Wisdom of the Flesh is earthly, sensual, devilish, James. 3.15. We Are full of Egyptian horrid, palpable darkness, before this daystar of grace shine in our hearts.
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Now though, I intend to referre the applicatory part to the conclusion;
Now though, I intend to refer the applicatory part to the conclusion;
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which, as tis the life of the Sermon, so it is most likely to be remembred,
which, as this the life of the Sermon, so it is most likely to be remembered,
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when it is repeated in the parting words; yet because we are apt to leane too much upon our owne strength;
when it is repeated in the parting words; yet Because we Are apt to lean too much upon our own strength;
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we are prone to elevate our crests, and strut in the midst of our owne plumes,
we Are prove to elevate our crests, and strut in the midst of our own plumes,
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as if still we had some secret thoughts, that we are able to winne and ware salvation, by observing the tenour of a Covenant of workes;
as if still we had Some secret thoughts, that we Are able to win and aware salvation, by observing the tenor of a Covenant of works;
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therefore by the way, let us throw downe these pinacles of our overweening opinion, by looking on our blacke feet;
Therefore by the Way, let us throw down these pinnacles of our overweening opinion, by looking on our black feet;
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let us humble our selves, in the sense of our estate by nature:
let us humble our selves, in the sense of our estate by nature:
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upon a narrow search, we shall finde all our supposed excellencyes, to be as daintyes in a dreame,
upon a narrow search, we shall find all our supposed excellencies, to be as dainties in a dream,
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or the glorious colours in the rainbow, only NONLATINALPHABET, phantasticall, and imaginary: for as without Christ, we are fooles, guilty, unclean slaves;
or the glorious colours in the rainbow, only, fantastical, and imaginary: for as without christ, we Are Fools, guilty, unclean slaves;
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except he be our wisdome righteousnesse, sanctification, and redemption: so without grace from Christ; though we had all the gold of Ophir; insight into all the mysteries of nature;
except he be our Wisdom righteousness, sanctification, and redemption: so without grace from christ; though we had all the gold of Ophir; insight into all the Mysteres of nature;
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all the scepters, and preferments of the world at our dispose;
all the sceptres, and preferments of the world At our dispose;
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all sumptuous robes, from the most magnificent ward-ropes of the richest Prince, yet should we be poore, and blinde, and miserable, and naked. Doest thou finde thy selfe to puffe and swell by reason of thy knowlege,
all sumptuous robes, from the most magnificent wardropes of the Richest Prince, yet should we be poor, and blind, and miserable, and naked. Dost thou find thy self to puff and swell by reason of thy knowledge,
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and parts? Consider how ignorant thou art in the things of God, how the Gospel, which is the Key of Heaven, and the power of God to salvation, is a ridle,
and parts? Consider how ignorant thou art in the things of God, how the Gospel, which is the Key of Heaven, and the power of God to salvation, is a riddle,
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or foolishnesse unto thee Art thou proud of thy noble bloud, and extraction? see how that bloud boyles, and fomes with concupiscence;
or foolishness unto thee Art thou proud of thy noble blood, and extraction? see how that blood boils, and fomes with concupiscence;
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remember thy traduction and pedegree from the first of thy line, thy great Grandfather Adam;
Remember thy traduction and pedigree from the First of thy line, thy great Grandfather Adam;
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and what was he but an Amorite? Hast thou an exact Symmetry and proportion of parts, with the sweetest mixture of most lovely coulours,
and what was he but an Amorite? Hast thou an exact Symmetry and proportion of parts, with the Sweetest mixture of most lovely colours,
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like Absolom, Paris, Ganymed? O turne thy eyes inward!
like Absalom, paris, Ganymede? Oh turn thy eyes inward!
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there shalt thou see a most ugly Thersites, a monstrous shape, a strange Centaure, or Chymaera, a Lyon, a Dragon, a Wolfe, a Goate all coupled and growing together, one part swolne with pride, another meager with envy, another flaming with rage;
there shalt thou see a most ugly Thersites, a monstrous shape, a strange Centaur, or Chimera, a lion, a Dragon, a Wolf, a Goat all coupled and growing together, one part swollen with pride, Another meager with envy, Another flaming with rage;
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all speckled over with variety of lustes, and running with the botches and plague sores of sinne:
all speckled over with variety of lusts, and running with the botches and plague sores of sin:
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now look upon thy selfe, and be proud, if thou canst. What the Lord said to the Prophet Ezek. 43.10. thou Son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities;
now look upon thy self, and be proud, if thou Canst. What the Lord said to the Prophet Ezekiel 43.10. thou Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities;
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as being disjoynted, torne, and defac't by reason of their sinnes; so do thou behold the image of God in thee shattered;
as being disjointed, torn, and defaced by reason of their Sins; so do thou behold the image of God in thee shattered;
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the ground of thy heart overgrowne, and overrun with briars and thornes; then blush and be confounded:
the ground of thy heart overgrown, and overrun with briers and thorns; then blush and be confounded:
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If Austin thought the Sepulchers, and ashes of entombed Princes, might preach succeeding Monarches into humility;
If Austin Thought the Sepulchers, and Ashes of entombed Princes, might preach succeeding Monarchs into humility;
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so also our blindnesse, rebellion, ataxie, exorbitancy, may be a constant memento unto us, not to thinke more highly of our selves, then we ought to thinke;
so also our blindness, rebellion, ataxy, exorbitancy, may be a constant memento unto us, not to think more highly of our selves, then we ought to think;
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wherein we differre from the worst of men, we receiv'd it by way of gift from God:
wherein we differre from the worst of men, we received it by Way of gift from God:
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neo esurire possumus, we cannot so much as hunger and thirst after a better condition, except God workes in us to will, and to doe: which leades me to 2 The affirmative part: neo esurire possumus, we cannot so much as hunger and thirst After a better condition, except God works in us to will, and to do: which leads me to 2 The affirmative part:
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what ever spirituall good thing we either thinke or doe, it proceeds from grace. what ever spiritual good thing we either think or do, it proceeds from grace.
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The holy Ghost is very punctual in ascribing the whole worke of our second birth to God alone, of his owne will begat he us:
The holy Ghost is very punctual in ascribing the Whole work of our second birth to God alone, of his own will begat he us:
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every good and perfect gift comes downe from above, from the Father of lights, James 1.17, 18. He is the God of all grace, 1 Pet. 5.10. we believe according to the working of his mighty power, Ephes. 1.19.every good and perfect gift comes down from above, from the Father of lights, James 1.17, 18. He is the God of all grace, 1 Pet. 5.10. we believe according to the working of his mighty power, Ephesians 1.19.
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Grace is noe quality of our own acquiring, but tis the grace of God: we are not Concausae, fellow-workers,
Grace is no quality of our own acquiring, but this the grace of God: we Are not Causes, Fellow-workers,
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and Coajutors wi•h God in this businesse, but he gives, continues, perfects it, neither is it with the production of spiritual life in our soules,
and Coajutors wi•h God in this business, but he gives, continues, perfects it, neither is it with the production of spiritual life in our Souls,
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as with that of natural formes, from any power that is in us:
as with that of natural forms, from any power that is in us:
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indeed there is a passive capacity, and an obedientiall power in respect of God, who can make dead bones live,
indeed there is a passive capacity, and an obediential power in respect of God, who can make dead bones live,
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and raise stones unto Abraham, but there is no such activity in us as to reduce any such power into Act. David knew this doctrine well,
and raise stones unto Abraham, but there is no such activity in us as to reduce any such power into Act. David knew this Doctrine well,
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when he prayes for grace in this forme; create in me a cleane heart o Lord!
when he prays for grace in this Form; create in me a clean heart oh Lord!
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Now Creation is whereby a thing is brought out of nothing;
Now Creation is whereby a thing is brought out of nothing;
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therefore as the soule comes into the body, so grace comes into the soule, creando infunditur, we are his workmanship created in Christ Jesus unto good workes, Ephes. 2.10. Christ is called a light that inlightens every man that comes into the world;
Therefore as the soul comes into the body, so grace comes into the soul, Creating Poured, we Are his workmanship created in christ jesus unto good works, Ephesians 2.10. christ is called a Light that inlightens every man that comes into the world;
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quia nist ab illo nullus illuminatur, because except he inlighten us, we are in a state of darknesse. quia nist ab illo nullus illuminatur, Because except he inlighten us, we Are in a state of darkness.
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As Christ had two birthes, so have we, but her's the difference as I Fulgentius observes;
As christ had two births, so have we, but hers the difference as I Fulgentius observes;
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Christs first birth was of his Father from eternity, his second exhomine of the Virgin, in the fulnesse of time;
Christ First birth was of his Father from eternity, his second exhomine of the Virgae, in the fullness of time;
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but we are first horne of our naturall parents, and then in the second place, we are borne of God by his spirit.
but we Are First horn of our natural Parents, and then in the second place, we Are born of God by his Spirit.
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Qu. If all our sufficiency be of God, why does he call upon us to repent, to believe, to doe all manner of good workes,Qu. If all our sufficiency be of God, why does he call upon us to Repent, to believe, to do all manner of good works,
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and to work out our owne salvation? A. These precepts doe not imply our ability, as there was not a power in Lazarus to rise out of his grave, when cal'd, Joh. 11.43.
and to work out our own salvation? A. These Precepts do not imply our ability, as there was not a power in Lazarus to rise out of his grave, when called, John 11.43.
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but our duty; they doe not conclude what we can doe now, but what we could have done in Adam, and though we have lost that power,
but our duty; they do not conclude what we can do now, but what we could have done in Adam, and though we have lost that power,
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yet God does justly challenge obedience at our hands; as we require money from our debtors, though they are turned bankrupts;
yet God does justly challenge Obedience At our hands; as we require money from our debtors, though they Are turned Bankrupts;
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Neither are such commandes in vaine;
Neither Are such commands in vain;
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but that wee seeing our duty, and also our infirmity to execute it, we might have recourse unto God, to be made able:
but that we seeing our duty, and also our infirmity to execute it, we might have recourse unto God, to be made able:
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da Domine quod jubes, thou hast commanded, said David, that we should diligently keep thy commandements; da Domine quod jubes, thou hast commanded, said David, that we should diligently keep thy Commandments;
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O that my wayes were made so direct, that I might keep thy statues! I am not ignorant, what absurd inferences by way of comparison, some draw from hence;Oh that my ways were made so Direct, that I might keep thy statues! I am not ignorant, what absurd inferences by Way of comparison, Some draw from hence;
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as if such commandes were as if a man should be called upon to write without handes, or runne without legges:
as if such commands were as if a man should be called upon to write without hands, or run without legs:
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here is Elenchus parium, a wide disparity, twixt a command of running without legges, & exerciseing Arts of grace,
Here is Elenchus Parium, a wide disparity, betwixt a command of running without legs, & exercising Arts of grace,
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because that was never in our power, nor any part of our duty;
Because that was never in our power, nor any part of our duty;
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but this was once under the verge of our power, and is still within the compasse of our duty.
but this was once under the verge of our power, and is still within the compass of our duty.
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4. But what? are we as stockes, and stones in the businesse of our salvation? A. No, by noe meanes:
4. But what? Are we as stocks, and stones in the business of our salvation? A. No, by no means:
crd p-acp q-crq? vbr pns12 p-acp n2, cc n2 p-acp dt n1 pp-f po12 n1? np1 uh-dx, p-acp dx n2:
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for although we can doe nothing by way of concurrence in the first infusion of the Habit of grace,
for although we can do nothing by Way of concurrence in the First infusion of the Habit of grace,
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and the first Act of conversion;
and the First Act of conversion;
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yet I deny not, but that after we have once received the spirituall life of Grace into our faculties that then we may,
yet I deny not, but that After we have once received the spiritual life of Grace into our faculties that then we may,
av pns11 vvb xx, cc-acp d c-acp pns12 vhb a-acp vvn dt j n1 pp-f n1 p-acp po12 n2 cst av pns12 vmb,
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and must worke together with the spirit of God, in the progresse of our regeneration,
and must work together with the Spirit of God, in the progress of our regeneration,
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and in the practise of sanctification, but still subordinatly unto God, worke out your owne salvation:
and in the practice of sanctification, but still subordinately unto God, work out your own salvation:
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for it is God that worketh to wil and to doe.
for it is God that works to will and to do.
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Acti agimus, God that made us without our selves, in this sense, wil not save us without our selves;Acti agimus, God that made us without our selves, in this sense, will not save us without our selves;
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& thus the preaching of free Grace, may sweetly consist with the exercise of holy duties;
& thus the preaching of free Grace, may sweetly consist with the exercise of holy duties;
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in unâ sede morantur, free grace is so free from excluding or superseding duties, that it does enliven & direct them. in unâ sede morantur, free grace is so free from excluding or superseding duties, that it does enliven & Direct them.
p-acp fw-la fw-la fw-la, j n1 vbz av j p-acp vvg cc vvg n2, cst pn31 vdz vvi cc vvi pno32.
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Gods absolute promises doe include our conditionall performances; God will be sought to by the house of Israel.
God's absolute promises do include our conditional performances; God will be sought to by the house of Israel.
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Peter has a promise his faith should not faile, yet he must watch and pray: therefore what God promises in one place, he commands in another.Peter has a promise his faith should not fail, yet he must watch and pray: Therefore what God promises in one place, he commands in Another.
np1 vhz dt n1 po31 n1 vmd xx vvi, av pns31 vmb vvi cc vvi: av q-crq np1 vvz p-acp crd n1, pns31 vvz p-acp j-jn.
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Hitherto you have heard, that Grace is the sole worke of God, it remaines to consider. 1. The proper causes of grace, that we may know how to get it. 2. The manner how we partake of grace.
Hitherto you have herd, that Grace is the sole work of God, it remains to Consider. 1. The proper Causes of grace, that we may know how to get it. 2. The manner how we partake of grace.
av pn22 vhb vvn, cst n1 vbz dt j n1 pp-f np1, pn31 vvz pc-acp vvi. crd dt j n2 pp-f n1, cst pns12 vmb vvi c-crq pc-acp vvi pn31. crd dt n1 c-crq pns12 vvb pp-f n1.
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3. The peculiar effects of it, that we may try our selves whether we have obtained it or no.
3. The peculiar effects of it, that we may try our selves whither we have obtained it or no.
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1. The Impulsive cause, whereby God is moved to bestow his grace on us; and that is not in us, but in God himselfe;
1. The Impulsive cause, whereby God is moved to bestow his grace on us; and that is not in us, but in God himself;
crd dt j n1, c-crq np1 vbz vvn pc-acp vvi po31 n1 p-acp pno12; cc d vbz xx p-acp pno12, cc-acp p-acp np1 px31;
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It proceeds not from our free wills, but his free love; not from the ability of our nature, but the mighty working of his spirit:
It proceeds not from our free wills, but his free love; not from the ability of our nature, but the mighty working of his Spirit:
pn31 vvz xx p-acp po12 j n2, cc-acp po31 j n1; xx p-acp dt n1 pp-f po12 n1, cc-acp dt j n-vvg pp-f po31 n1:
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not from our merits of Congruity, but from the Acting of his mercy;
not from our merits of Congruity, but from the Acting of his mercy;
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we are borne not of bloud, or the will of the flesh, or the will of man, but of God, John. 1.13. Not for your sakes do I this, saith the Lord God, be it know•n unto you, be ashamed and Confounded for your own waies, O house of Israel Ezek. 36.32. We are all NONLATINALPHABET, as a Confused lump, or mass of clay, all a like, before God cast a look of his love upon us;we Are born not of blood, or the will of the Flesh, or the will of man, but of God, John. 1.13. Not for your sakes do I this, Says the Lord God, be it know•n unto you, be ashamed and Confounded for your own ways, Oh house of Israel Ezekiel 36.32. We Are all, as a Confused lump, or mass of clay, all a like, before God cast a look of his love upon us;
pns12 vbr vvn xx pp-f n1, cc dt n1 pp-f dt n1, cc dt n1 pp-f n1, cc-acp pp-f np1, np1 crd. xx p-acp po22 n2 vdb pns11 d, vvz dt n1 np1, vbb pn31 vvn p-acp pn22, vbb j cc vvn p-acp po22 d n2, uh n1 pp-f np1 np1 crd. pns12 vbr d, c-acp dt j-vvn n1, cc n1 pp-f n1, d dt j, c-acp np1 vvd dt n1 pp-f po31 n1 p-acp pno12;
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and if that great potter make any vessells out of us unto Honour, it is onely for his owne sake;
and if that great potter make any vessels out of us unto Honour, it is only for his own sake;
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that he might make knowne the riches of his glory, upon the vessells of mercy, which he hath prepar'd for glory, Rom. 9.23. We are all cut out of a rock:
that he might make known the riches of his glory, upon the vessels of mercy, which he hath prepared for glory, Rom. 9.23. We Are all Cut out of a rock:
d pns31 vmd vvi vvn dt n2 pp-f po31 n1, p-acp dt n2 pp-f n1, r-crq pns31 vhz vvd p-acp n1, np1 crd. pns12 vbr d vvn av pp-f dt n1:
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look unto the rock whence ye are hewen, and to the hole, of the pit whence ye are digged Esa. 51.1.look unto the rock whence you Are hewn, and to the hold, of the pit whence you Are dug Isaiah 51.1.
vvb p-acp dt n1 c-crq pn22 vbr vvn, cc p-acp dt n1, pp-f dt n1 c-crq pn22 vbr vvn np1 crd.
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Now as all stones in a quarry are impolisht, and unfit to stand in the wall,
Now as all stones in a quarry Are impolished, and unfit to stand in the wall,
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untill the Artificer stretch his line upon them; so are we rugged, and uneven;
until the Artificer stretch his line upon them; so Are we rugged, and uneven;
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no way fit to stand in the rank of living stones, or to be members of that building, whereof Jesus Christ is the cheife corner stone,
no Way fit to stand in the rank of living stones, or to be members of that building, whereof jesus christ is the chief corner stone,
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untill we be carved and squar'd by a wise Bezaleel; untill our cragginess, or protuberancyes, and Camels, bunches be knock'• off by the two edged sword of the spirit.
until we be carved and squared by a wise Bezaleel; until our cragginess, or protuberancyes, and Camels, bunches be knock'• off by the two edged sword of the Spirit.
c-acp pns12 vbb vvn cc vvn p-acp dt j np1; p-acp po12 n1, cc n2, cc n2, n2 vbb n1 a-acp p-acp dt crd j-vvn n1 pp-f dt n1.
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2. The efficient Cause which produceth grace, and that is the Holy Ghost, who doth effectually call, convert, and sanctify us:
2. The efficient Cause which Produceth grace, and that is the Holy Ghost, who does effectually call, convert, and sanctify us:
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therefore such soules as are fraught and replenisht with grace, are called the Temples of the Holy Ghost, and goodnesse, righteousnesse, truth &c. are called the fruits of the spirit Gal. 5.22. Sometimes we are compar'd to vessells of wood, or earth, and then the spirit is compar'd to water, to rinse and purge us from that soyle and filth, which our natures have contracted from the dust of the world;
Therefore such Souls as Are fraught and replenished with grace, Are called the Temples of the Holy Ghost, and Goodness, righteousness, truth etc. Are called the fruits of the Spirit Gal. 5.22. Sometime we Are compared to vessels of wood, or earth, and then the Spirit is compared to water, to rinse and purge us from that soil and filth, which our nature's have contracted from the dust of the world;
av d n2 c-acp vbr vvn cc vvn p-acp n1, vbr vvn dt n2 pp-f dt j n1, cc n1, n1, n1 av vbr vvn dt n2 pp-f dt n1 np1 crd. av pns12 vbr vvn p-acp n2 pp-f n1, cc n1, cc av dt n1 vbz vvn p-acp n1, pc-acp vvi cc vvi pno12 p-acp d n1 cc n1, r-crq po12 n2 vhb vvn p-acp dt n1 pp-f dt n1;
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I will poure cleane water upon you, and you shall be cleane from all your filthinesse, and idolls Ezek. 36.25.I will pour clean water upon you, and you shall be clean from all your filthiness, and Idols Ezekiel 36.25.
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And what that water meanes, we are given to understand vers. 27. I will put my spirit within you:
And what that water means, we Are given to understand vers. 27. I will put my Spirit within you:
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these are the waters of Siloe, flowing from under the thresholds of the sanctuary, and are a fountaine of living water springing up unto eternall life.
these Are the waters of Siloe, flowing from under the thresholds of the sanctuary, and Are a fountain of living water springing up unto Eternal life.
d vbr dt n2 pp-f np1, vvg p-acp p-acp dt n2 pp-f dt n1, cc vbr dt n1 pp-f j-vvg n1 vvg a-acp p-acp j n1.
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Sometimes we are compar'd to vessells of brasse, or some other metall, and then the spirit is compar'd to fire, to fetch out our rust,
Sometime we Are compared to vessels of brass, or Some other metal, and then the Spirit is compared to fire, to fetch out our rust,
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and to purge us from our drosse; He is the spirit of judgment, and the spirit of burning;
and to purge us from our dross; He is the Spirit of judgement, and the Spirit of burning;
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and we are said to be baptized with the holy Ghost, and with fire;
and we Are said to be baptised with the holy Ghost, and with fire;
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and though our former faculties are not and hilated, and their office wholly supplyed by the spirit;
and though our former faculties Are not and hilated, and their office wholly supplied by the Spirit;
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though the substantialls, the posts, and beames be the same;
though the substantials, the posts, and beams be the same;
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yet the spirit adds such new furnitures of new qualities unto the soule, that an old,
yet the Spirit adds such new furnitures of new qualities unto the soul, that an old,
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and new heart inhabited by the spirit of God, differres as much;
and new heart inhabited by the Spirit of God, differres as much;
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as an old house full of Cobwebs, dust and dirt, differrs from it selfe, when tis cleane swept, seeled, hanged with tapestry,
as an old house full of Cobwebs, dust and dirt, differrs from it self, when this clean swept, seeled, hanged with tapestry,
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and garnished with all manner of rarities. Now there is a new face of things: now the soule has new aimes, and new ends;
and garnished with all manner of rarities. Now there is a new face of things: now the soul has new aims, and new ends;
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as those at Delphos, who were accounted inspir'd, were altogether at the devotion of Apollo: now the soule,
as those At Delphos, who were accounted inspired, were altogether At the devotion of Apollo: now the soul,
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like the Adder, has cast her slough, and her youth is renewed as the Eagles.
like the Adder, has cast her slough, and her youth is renewed as the Eagles.
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3 The instrumentall cause or meanes, whereby God workes grace in us, is the word, my sheepe heare my voice;
3 The instrumental cause or means, whereby God works grace in us, is the word, my sheep hear my voice;
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such as feed by the waters of Comfort, are acquainted with the whistle of Christ.
such as feed by the waters of Comfort, Are acquainted with the whistle of christ.
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The Saints are stiled the called of the Lord, and our Conversion, a holy Calling, because by the voice of the word, we are singled, The Saints Are styled the called of the Lord, and our Conversion, a holy Calling, Because by the voice of the word, we Are singled,
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and called forth, out of the corruptions of the world to the Communion of grace and glory, the word is called the word of grace Act. 20.32. Those that would go for beleivers, and be taken for gratious, and Evangelicall persons, and yet overlook and sleight the word;
and called forth, out of the corruptions of the world to the Communion of grace and glory, the word is called the word of grace Act. 20.32. Those that would go for believers, and be taken for gracious, and Evangelical Persons, and yet overlook and sleight the word;
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they tread the path of a new, and unheard of way to grace, and glory, by drying up those breasts,
they tread the path of a new, and unheard of Way to grace, and glory, by drying up those breasts,
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and cutting those pipes, and veines that God has alloted to convey grace into us here;
and cutting those pipes, and Veins that God has allotted to convey grace into us Here;
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and also pulling those winges, whereupon, we should mount into a state of glory hereafter.
and also pulling those wings, whereupon, we should mount into a state of glory hereafter.
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Lets take heed of those wild, and dangerous Consequences, which some, not being wise unto sobriety, draw from the free disposall of Gods grace, and Gods decrees;
Lets take heed of those wild, and dangerous Consequences, which Some, not being wise unto sobriety, draw from the free disposal of God's grace, and God's decrees;
vvb|pno12 vvb n1 pp-f d j, cc j n2, r-crq d, xx vbg j p-acp n1, vvb p-acp dt j n1 pp-f npg1 n1, cc npg1 n2;
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as if the use of meanes were to no purpose;
as if the use of means were to no purpose;
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but let us make our calling and election sure, first our calling, and then rise upwards, to our predestination, or Election: but let us make our calling and election sure, First our calling, and then rise upward, to our predestination, or Election:
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this is to begin at the right end of the ladder, though Pauls planting, and Apollos watering be nothing, except God give the increase;
this is to begin At the right end of the ladder, though Paul's planting, and Apollos watering be nothing, except God give the increase;
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although grace be not intail'd on the meanes; yet let us use the meanes, and trust God with the successe:
although grace be not intailed on the means; yet let us use the means, and trust God with the success:
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no man shall serve God for nought: no man shall serve God for nought:
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no man ever did constantly, and faithfull frequent the posts of wisdomes Temple, and was a looser in the end;
no man ever did constantly, and faithful frequent the posts of wisdoms Temple, and was a looser in the end;
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953
but were I sure, that notwithstanding all my use of the meanes, I should never attaine to saving grace;
but were I sure, that notwithstanding all my use of the means, I should never attain to Saving grace;
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yet I would not cease to apply my selfe unto the meanes, so far as I could;
yet I would not cease to apply my self unto the means, so Far as I could;
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955
that though I dye, I might dye at the feet of God: though he kill me, yet will I put my trust in him:
that though I die, I might die At the feet of God: though he kill me, yet will I put my trust in him:
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for though I could not purchase heaven, yet by this meanes, I might mitigate the torments of Hell:
for though I could not purchase heaven, yet by this means, I might mitigate the torments of Hell:
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957
but now me thinks ( Cynthius aurem ) I heare a voice saying, magnapetis, you soare too high, above your strength and activity; well, let this suffice;
but now me thinks (Cynthius Ear) I hear a voice saying, magnapetis, you soar too high, above your strength and activity; well, let this suffice;
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I speak with submission to graver judgments. As I would not derogate, or detract from good works, and holy duties:
I speak with submission to graver Judgments. As I would not derogate, or detract from good works, and holy duties:
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for they are necessary, and beautifull in genere suo, in their proper ranke, and place.
for they Are necessary, and beautiful in genere Sue, in their proper rank, and place.
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So I would by no meanes intrench upon the prerogative of grace, by abating the lustre, or weakening the power thereof.
So I would by no means entrench upon the prerogative of grace, by abating the lustre, or weakening the power thereof.
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2. The manner how the spirit breathes the life of grace into the soule:
2. The manner how the Spirit breathes the life of grace into the soul:
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this is intricate and difficult, like the Angells name who conferred with Manoah, Secret: The grace of God is like the peace of God, past our Comprehensive understanding: for as the winde bloweth where, so how it fifteth:
this is intricate and difficult, like the Angels name who conferred with Manoah, Secret: The grace of God is like the peace of God, passed our Comprehensive understanding: for as the wind blows where, so how it fiftieth:
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thou art ignorant Eccl. ii. 5. which is the way of the winde, and how the bones are formed in the wombe. thou art ignorant Ecclesiastes ii. 5. which is the Way of the wind, and how the bones Are formed in the womb.
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and then no wonder, we know not how the new man is fashioned In the wombe of the soule:
and then no wonder, we know not how the new man is fashioned In the womb of the soul:
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O that we may say with the blind man in the Gospell; one thing I know, that whereas I was blind, now I see;
Oh that we may say with the blind man in the Gospel; one thing I know, that whereas I was blind, now I see;
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so we were all blind in the things of God;
so we were all blind in the things of God;
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but now our senses are exercised spiritually to discerne them, although we are not privy to the time,
but now our Senses Are exercised spiritually to discern them, although we Are not privy to the time,
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or acquainted, de modo, with the manner how that light first sprang in into us.
or acquainted, de modo, with the manner how that Light First sprang in into us.
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Is that soule in a delusion, or a dreame, that reasons thus within it selfe? I was once a leper,
Is that soul in a delusion, or a dream, that Reasons thus within it self? I was once a leper,
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but now I am clean, yet cannot I tell the punctuall time when this change was wrought;
but now I am clean, yet cannot I tell the punctual time when this change was wrought;
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I know not the ultimum quod non, and the primum quod sic, the last instant of my leprosie,
I know not the ultimum quod non, and the primum quod sic, the last instant of my leprosy,
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and the first point of my cleansing.
and the First point of my cleansing.
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I once read the scriptures, but they were as a book sealed, as a dead letter;
I once read the Scriptures, but they were as a book sealed, as a dead Letter;
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they were edita, & non edita, publisht, and not publish•; read, and not read; that is, with understanding, and comfort;
they were Edita, & non Edita, published, and not publish•; read, and not read; that is, with understanding, and Comfort;
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I lickt this rock, but I could suck no honey out of it; I licked this rock, but I could suck no honey out of it;
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yet now I can expatiate in these feilds with comfort, now I can smell a sweet savour,
yet now I can expatiate in these fields with Comfort, now I can smell a sweet savour,
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as of Myrrhe and pomegranates, as in a well wa•ered garden, or from a feild, which the lord hath blessed: as of Myrrh and pomegranates, as in a well wa•ered garden, or from a field, which the lord hath blessed:
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now I can read, and understand the mysterious secrets of the Gospell: how I prize one page in my Bible, before all the volumes in my study:
now I can read, and understand the mysterious secrets of the Gospel: how I prize one page in my bible, before all the volumes in my study:
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but I can say of this knowledge, as he said of old age, obrepsit non intellecta, it came upon me insensibly;
but I can say of this knowledge, as he said of old age, obrepsit non Intellecta, it Come upon me insensibly;
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or as we say of trees;
or as we say of trees;
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we may perceive, that they have growen, but we cannot see them grow, and shoot forth;
we may perceive, that they have grown, but we cannot see them grow, and shoot forth;
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no doubt, but grace comes diverse waies into diverse persons: For the spirit is not onely a most Free Agent;
no doubt, but grace comes diverse ways into diverse Persons: For the Spirit is not only a most Free Agent;
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but the persons of men, are as subjects diversly capacitated, disposed, and qualified, some as dry, some as greene wood;
but the Persons of men, Are as subject's diversely capacitated, disposed, and qualified, Some as dry, Some as green wood;
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some more moralized with virtuous education, and discipline;
Some more moralized with virtuous education, and discipline;
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borne of religious parents, and so inured to religious exercises from their tender yeares that their passage from a state of nature, to a state of grace is lesse to be discerned:
born of religious Parents, and so inured to religious exercises from their tender Years that their passage from a state of nature, to a state of grace is less to be discerned:
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the voice and whispers of the spirit are so still and softly, that it is not heard:
the voice and whispers of the Spirit Are so still and softly, that it is not herd:
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it is behind them, Esa. 30.21 Act. 9.8. no man seeth they live, but their life is hid with Christ in Goà Some are more profane;it is behind them, Isaiah 30.21 Act. 9.8. no man sees they live, but their life is hid with christ in Goà some Are more profane;
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Habituated, and hardened in sin, and these are many times borne againe with bitter plunges, and anguish of soule;
Habituated, and hardened in since, and these Are many times born again with bitter plunges, and anguish of soul;
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they fall into a holy phrensie, and extasie, accounted by the world as mad men;
they fallen into a holy frenzy, and ecstasy, accounted by the world as mad men;
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whereas they are onely pregnant with the spirit of God, and in travaile, undergoing the panges and throws of a second birth:
whereas they Are only pregnant with the Spirit of God, and in travail, undergoing the pangs and throws of a second birth:
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these can date the very time of their conversion:
these can date the very time of their conversion:
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Saint Paul can tell the moment, that he was smote downe to the ground, and his eies dazled with a greater light:
Saint Paul can tell the moment, that he was smote down to the ground, and his eyes dazzled with a greater Light:
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He had bin a seirce and stubborne perseqoutor, and therefore was to be dealt withall more roughly,
He had been a seirce and stubborn perseqoutor, and Therefore was to be dealt withal more roughly,
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and so by Consequence, the more sensibly.
and so by Consequence, the more sensibly.
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Austen also in his Confessions acquaints us with the method of the spirits working in him: He heard a voice saying.
Austen also in his Confessions acquaints us with the method of the spirits working in him: He herd a voice saying.
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Title, & lege; take up thy book and read;Title, & lege; take up thy book and read;
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and after this had bin ingeminated unto him, he snatches up his Bible, and the place that offerd it selfe to his reading was Rom. 13.13, 14. not in gluttony, and drunkennesse, not in chambering,
and After this had been ingeminated unto him, he snatches up his bible, and the place that offered it self to his reading was Rom. 13.13, 14. not in gluttony, and Drunkenness, not in chambering,
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and wantonesse, but put ye on the Lord Jesus Christ, by which wordes, he was so deeply affected, that he left off his former lewdenes.and wantonness, but put you on the Lord jesus christ, by which words, he was so deeply affected, that he left off his former Lewdness.
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In like manner Junius, who was nuzled up in Atheisme in his minority, tells us that the was converted, by reading those wordes of Joh. 1. In the begining was the word,
In like manner Junius, who was nuzzled up in Atheism in his minority, tells us that the was converted, by reading those words of John 1. In the beginning was the word,
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and the word was with God; and the word was with God;
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as the Eunuch was enlightned, by reading, He was led as a sheepe to the slaughter,
as the Eunuch was enlightened, by reading, He was led as a sheep to the slaughter,
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as a lambe dumbe before the shearer, so he opened not his mouth, Act. 8.32, 33. Thus some can tell the time, together with the particular occasion of their conversion whether by reading, hearing, Conferrings,as a lamb dumb before the shearer, so he opened not his Mouth, Act. 8.32, 33. Thus Some can tell the time, together with the particular occasion of their conversion whither by reading, hearing, Conferrings,
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or by other occurrences, as sicknesse, afflictions. &c. but all are not to be accounted reprobates, who cannot thus particularize the time & manner of their new birth,
or by other occurrences, as sickness, afflictions. etc. but all Are not to be accounted Reprobates, who cannot thus particularise the time & manner of their new birth,
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so we should contradict the experience of many, Gods deare children, and Condemne the generation of the just.
so we should contradict the experience of many, God's deer children, and Condemn the generation of the just.
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This I shall confirme farther by these arguments. 1. Some are sanctified in the wombe, and have the seeds of grace sown in their hearts, in their infant minority;
This I shall confirm farther by these Arguments. 1. some Are sanctified in the womb, and have the seeds of grace sown in their hearts, in their infant minority;
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some are renati antequam nati, graciously new borne, before naturally borne:
Some Are Renati antequam Nati, graciously new born, before naturally born:
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so the Lord sayes of s Jeremy, before I formed thee in the belly, I knew thee, and before thou camest out of the wombe I sanctified thee;
so the Lord Says of s Jeremiah, before I formed thee in the belly, I knew thee, and before thou camest out of the womb I sanctified thee;
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and if any by sanctified here, understand a designing or setting a part, for some imploiment,
and if any by sanctified Here, understand a designing or setting a part, for Some employment,
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and not the infusion, or collation of grace, as it may be taken, Esa. 13.3. Yet there is no evasion for the of John the Baptist, Luke. 1.15. He shall be filled with the Holy Ghost from his mothers wombe;
and not the infusion, or collation of grace, as it may be taken, Isaiah 13.3. Yet there is no evasion for the of John the Baptist, Lycia. 1.15. He shall be filled with the Holy Ghost from his mother's womb;
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now for such to give an account, how grace came into them, is all one as to tell what God did before he made the world;
now for such to give an account, how grace Come into them, is all one as to tell what God did before he made the world;
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how he ballances the cloudes, or how he laid the foundations of the earth, Job 37.16, 38, 4.5. Can an infant when he is become a man, relate all the passages of his infancy? yet some are holy from their child-hood, 1 Cor. 7.14. and t Timothy knew the scripture NONLATINALPHABET, from an infant: how he balances the Clouds, or how he laid the foundations of the earth, Job 37.16, 38, 4.5. Can an infant when he is become a man, relate all the passages of his infancy? yet Some Are holy from their childhood, 1 Cor. 7.14. and tO Timothy knew the scripture, from an infant:
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What God has done unto some, his arme is not shortned, but he may doe it unto others;
What God has done unto Some, his arm is not shortened, but he may do it unto Others;
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else why doe many religious parents not only pray for their children when borne, that God would poure on them the spirit of grace, but even before they are born, that they may be sanctified, in the wombe,
Else why do many religious Parents not only pray for their children when born, that God would pour on them the Spirit of grace, but even before they Are born, that they may be sanctified, in the womb,
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as Samuel was then dedicated unto the Lord, & may not these godly, praying parents, look for a return of such prayers? 2. Many are regenerate in baptisme;
as Samuel was then dedicated unto the Lord, & may not these godly, praying Parents, look for a return of such Prayers? 2. Many Are regenerate in Baptism;
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they are borne of water and the spirit, Joh. 3.5. which water Expositors understand to be that of baptisme.
they Are born of water and the Spirit, John 3.5. which water Expositors understand to be that of Baptism.
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As the Apostle calls it the laver of regeneration, Titus. 3.5. So the Latines call it Renascentia, a second birth; As the Apostle calls it the laver of regeneration, Titus. 3.5. So the Latins call it Renascentia, a second birth;
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and the x Greekes an illumination, and a putting on of incorruption;
and the x Greeks an illumination, and a putting on of incorruption;
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therefore looke not on the water of baptisme, as simple, naked water, but as accompanied with spirituall grace, sayes one of the Ancients:
Therefore look not on the water of Baptism, as simple, naked water, but as accompanied with spiritual grace, Says one of the Ancients:
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and Moderne Divines say we receive our new birth ordinarily in baptisme: baptisme is not only a sign, but a, scale of our regeneration, and adoption;
and Modern Divines say we receive our new birth ordinarily in Baptism: Baptism is not only a Signen, but a, scale of our regeneration, and adoption;
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these are but commentaties on Colos. 2.12. we are buried with Christ in baptisme: baptismo nulli regenerantur, 1. e.
these Are but commentaties on Colos 2.12. we Are buried with christ in Baptism: Baptismo None regenerantur, 1. e.
d vbr p-acp n2 p-acp np1 crd. pns12 vbr vvn p-acp np1 p-acp n1: n1 av-j fw-la, crd fw-la.
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1021
none are regenerated in baptisme, is such a Glosse, that few will owne, besides those blasphemers of Racovia; therefore if some are regenerated in baptisme,
none Are regenerated in Baptism, is such a Gloss, that few will own, beside those blasphemers of Racovia; Therefore if Some Are regenerated in Baptism,
pix vbr vvn p-acp n1, vbz d dt n1, cst d vmb vvi, p-acp d n2 pp-f np1; av cs d vbr vvn p-acp n1,
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and they baptized in infancy, all cannot tell how grace comes at first into their hearts:
and they baptised in infancy, all cannot tell how grace comes At First into their hearts:
cc pns32 vvn p-acp n1, d vmbx vvi c-crq n1 vvz p-acp ord p-acp po32 n2:
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indeed how this grace does afterwards in the progresse of Conversion exert, and shew it selfe in we aning us from this,
indeed how this grace does afterwards in the progress of Conversion exert, and show it self in we aning us from this,
av c-crq d n1 vdz av p-acp dt n1 pp-f n1 n1, cc vvi pn31 n1 p-acp pns12 vvg pno12 p-acp d,
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1024
or that corruption, and carrying us out to this or that duty, is farre more easy and Common.
or that corruption, and carrying us out to this or that duty, is Far more easy and Common.
cc d n1, cc vvg pno12 av p-acp d cc d n1, vbz av-j av-dc j cc j.
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1025
Doe not the heavens by their influence work wonderfully on bodies, and yet are not commonly discerned;
Do not the heavens by their influence work wonderfully on bodies, and yet Are not commonly discerned;
vdb xx dt n2 p-acp po32 n1 vvi av-j p-acp n2, cc av vbr xx av-j vvn;
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1026
and may not the spirit of God insinuate it selfe into as without our observation? That the operations of the Spirit, are thus secret;
and may not the Spirit of God insinuate it self into as without our observation? That the operations of the Spirit, Are thus secret;
cc vmb xx dt n1 pp-f np1 vvi pn31 n1 p-acp a-acp p-acp po12 n1? cst dt n2 pp-f dt n1, vbr av j-jn;
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1027
and that few can give an account of the entrance, and advancing of grace in themselves, is a truth so universally received, that it is most easy to call in a whole clonde of wituesses, men famous in their generations, to assert it,
and that few can give an account of the Entrance, and advancing of grace in themselves, is a truth so universally received, that it is most easy to call in a Whole clonde of wituesses, men famous in their generations, to assert it,
cc cst d vmb vvi dt n1 pp-f dt n1, cc vvg pp-f n1 p-acp px32, vbz dt n1 av av-j vvn, cst pn31 vbz av-ds j p-acp n1 p-acp dt j-jn n1 pp-f n2, n2 j p-acp po32 n2, pc-acp vvb pn31,
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and to set their seales thereunto. 3. I come to the notes and Symptomes of saving grace.
and to Set their Seals thereunto. 3. I come to the notes and Symptoms of Saving grace.
cc pc-acp vvi po32 n2 av. crd pns11 vvb p-acp dt n2 cc n2 pp-f j-vvg n1.
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1029
O that out of a sense, feeling, and true experience of these in myselfe, I may draw forth a counterpane, and demonstrate them unto you! O that out of a sense, feeling, and true experience of these in myself, I may draw forth a counterpane, and demonstrate them unto you!
sy cst av pp-f dt n1, n1, cc j n1 pp-f d p-acp px11, pns11 vmb vvi av dt n1, cc vvi pno32 p-acp pn22!
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1030
What through ignorance, selfe-flaterry, and presumption, most men count themselves in a state of grace,
What through ignorance, selfe-flaterry, and presumption, most men count themselves in a state of grace,
q-crq p-acp n1, n1, cc n1, ds n2 vvb px32 p-acp dt n1 pp-f n1,
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1031
though men be never so vile, yet they will take it for a great disgrace, to be called gracelesse persons.
though men be never so vile, yet they will take it for a great disgrace, to be called graceless Persons.
cs n2 vbb av-x av j, av pns32 vmb vvi pn31 p-acp dt j n1, pc-acp vbi vvn j n2.
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1032
Some come to this perswasion, because they are not as bad as the worst in committing grosse sinnes,
some come to this persuasion, Because they Are not as bad as the worst in committing gross Sins,
d vvb p-acp d n1, c-acp pns32 vbr xx p-acp j c-acp dt js p-acp vvg j n2,
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1033
as the Pharisee, I thanke thee O God! I am not as other men are, these men are only negatively religious, tell such men of their faults,
as the Pharisee, I thank thee Oh God! I am not as other men Are, these men Are only negatively religious, tell such men of their Faults,
c-acp dt np1, pns11 vvb pno21 uh np1 pns11 vbm xx c-acp j-jn n2 vbr, d n2 vbr j av-j j, vvb d n2 pp-f po32 n2,
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1034
and if your reproose does not rebound backe into your owne face, they will soone tell you, others are worse then they:
and if your Reprove does not rebound back into your own face, they will soon tell you, Others Are Worse then they:
cc cs po22 n1 vdz xx vvi av p-acp po22 d n1, pns32 vmb av vvi pn22, n2-jn vbr jc cs pns32:
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1035
as if the way to make themselves cleane, were to cast dirt into others faces, or because others goe to Hell, therefore they will goe for company.
as if the Way to make themselves clean, were to cast dirt into Others faces, or Because Others go to Hell, Therefore they will go for company.
c-acp cs dt n1 pc-acp vvi px32 av-j, vbdr pc-acp vvi n1 p-acp n2-jn n2, cc c-acp n2-jn vvb p-acp n1, av pns32 vmb vvi p-acp n1.
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1036
Others are eminent in knowledge, civil honesty, moral vertues, and so they mistake a cloude, for Juno; the wildings of the wildernesse, for the clusters of Canaan:
Others Are eminent in knowledge, civil honesty, moral Virtues, and so they mistake a cloud, for Juno; the wildings of the Wilderness, for the clusters of Canaan:
ng2-jn vbr j p-acp n1, j n1, j n2, cc av pns32 vvb dt n1, c-acp np1; dt n2 pp-f dt n1, p-acp dt n2 pp-f np1:
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1037
A tympany or confluxe of ill humours, goe for the living birth of grace: Ahabs humbling of himselfe, for true repentance;
A tympany or conflux of ill humours, go for the living birth of grace: Ahabs humbling of himself, for true Repentance;
dt n1 cc n1 pp-f j-jn n2, vvb p-acp dt j-vvg n1 pp-f n1: n2 vvg pp-f px31, p-acp j n1;
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1038
Achitophels Counsel, for an oracle of God.Achitophels Counsel, for an oracle of God.
npg1 vvb, p-acp dt n1 pp-f np1.
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1039
Such men have need of an Heavenly perspective, that they may discerne wheat from such chaffe;
Such men have need of an Heavenly perspective, that they may discern wheat from such chaff;
d n2 vhb n1 pp-f dt j n1, cst pns32 vmb vvi n1 p-acp d n1;
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1040
true grace indeed from such glorious sins, and guilded abominations; all is not gold that glittereth: all gifts; and parts, all knowledge;
true grace indeed from such glorious Sins, and Guilded abominations; all is not gold that glittereth: all Gifts; and parts, all knowledge;
j n1 av p-acp d j n2, cc vvd n2; d vbz xx n1 cst vvz: d n2; cc n2, d n1;
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1041
all good affections, and motions of heart, are not infallible marks of grace. Qu: But how may I know whether I have true grace, or no?
all good affections, and motions of heart, Are not infallible marks of grace. Queen: But how may I know whither I have true grace, or no?
d j n2, cc n2 pp-f n1, vbr xx j n2 pp-f n1. n1: cc-acp q-crq vmb pns11 vvb cs pns11 vhb j n1, cc dx?
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1042
An: Hast thou faith? thou hast grace; for this is her eldest daughter: this is one of the cheifest branches of the stemme of grace:an: Hast thou faith? thou hast grace; for this is her eldest daughter: this is one of the chiefest branches of the stem of grace:
cs: vh2 pns21 n1? pns21 vh2 n1; p-acp d vbz po31 js n1: d vbz pi pp-f dt js-jn n2 pp-f dt n1 pp-f n1:
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1043
but this is obscurum per obscurius; this is to illustrate one obscurity by another: how may I know that I have faith? by love:
but this is Obscure per obscurius; this is to illustrate one obscurity by Another: how may I know that I have faith? by love:
cc-acp d vbz fw-la fw-la fw-la; d vbz pc-acp vvi crd n1 p-acp j-jn: c-crq vmb pns11 vvb cst pns11 vhb n1? p-acp n1:
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1044
faith works by love; love towards God, love towards the brethren who have on them the image of God, faith works by love; love towards God, love towards the brothers who have on them the image of God,
n1 vvz p-acp n1; vvb p-acp np1, vvb p-acp dt n2 r-crq vhb p-acp pno32 dt n1 pp-f np1,
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1045
now love towards God is known by our obedience to him, if we love him, we will keep his Commādements;
now love towards God is known by our Obedience to him, if we love him, we will keep his commandments;
av vvb p-acp np1 vbz vvn p-acp po12 n1 p-acp pno31, cs pns12 vvb pno31, pns12 vmb vvi po31 n2;
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1046
positivly, by doing what he comands, negativly, by abstaining from what he forbids:
positively, by doing what he commands, negatively, by abstaining from what he forbids:
av-j, p-acp vdg r-crq pns31 vvz, av-j, p-acp vvg p-acp r-crq pns31 vvz:
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1047
our love to the brethren is knowne by the opening of our bowels to any, upon this consideration;
our love to the brothers is known by the opening of our bowels to any, upon this consideration;
po12 n1 p-acp dt n2 vbz vvn p-acp dt n-vvg pp-f po12 n2 p-acp d, p-acp d n1;
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1048
that they belonge unto the household of faith; by our rejoyceing at the prosperity of the Church, remembring Jerusalem in our mirth;
that they belong unto the household of faith; by our rejoicing At the Prosperity of the Church, remembering Jerusalem in our mirth;
cst pns32 vvb p-acp dt n1 pp-f n1; p-acp po12 vvg p-acp dt n1 pp-f dt n1, vvg np1 p-acp po12 n1;
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1049
and also hanging up our harpes, when the servants of God are brought low, through tyranny, and persecution:
and also hanging up our harps, when the Servants of God Are brought low, through tyranny, and persecution:
cc av vvg a-acp po12 n2, c-crq dt n2 pp-f np1 vbr vvn j, p-acp n1, cc n1:
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1050
this is cal'd a new commandement, Joh. 13.34.
this is called a new Commandment, John 13.34.
d vbz vvn dt j n1, np1 crd.
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1051
Because those only who are renewed by grace, can fulfill it, Herein we know that we have passed from death to life, because we love the brethren;
Because those only who Are renewed by grace, can fulfil it, Herein we know that we have passed from death to life, Because we love the brothers;
p-acp d av-j r-crq vbr vvn p-acp n1, vmb vvi pn31, av pns12 vvb cst pns12 vhb vvn p-acp n1 p-acp n1, c-acp pns12 vvb dt n2;
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1052
thus, ab ultimo ad primum, by the truth of our obedience unto God, and love unto his servants, we may try the sincerity of our grace:
thus, ab ultimo ad primum, by the truth of our Obedience unto God, and love unto his Servants, we may try the sincerity of our grace:
av, fw-la fw-la fw-la fw-la, p-acp dt n1 pp-f po12 n1 p-acp np1, cc vvb p-acp po31 n2, pns12 vmb vvi dt n1 pp-f po12 n1:
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1053
As by our Conforming to the image of Christ, and by our obedience expressed in our sanctification, which is the lowermost round in the Jacobs ladder of our salvation, we ascend upward to our justification, and vocation;
As by our Conforming to the image of christ, and by our Obedience expressed in our sanctification, which is the lowermost round in the Jacobs ladder of our salvation, we ascend upward to our justification, and vocation;
c-acp p-acp po12 vvg p-acp dt n1 pp-f np1, cc p-acp po12 n1 vvn p-acp po12 n1, r-crq vbz dt j av-j p-acp dt np1 n1 pp-f po12 n1, pns12 vvb av-j p-acp po12 n1, cc n1;
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1054
untill at length we arrive to the knowledge of our election and predestination, as we may pursue rivers to the spring-head, from whence they flow: more particularly.
until At length we arrive to the knowledge of our election and predestination, as we may pursue Rivers to the springhead, from whence they flow: more particularly.
c-acp p-acp n1 pns12 vvb p-acp dt n1 pp-f po12 n1 cc n1, c-acp pns12 vmb vvi n2 p-acp dt n1, p-acp c-crq pns32 vvb: av-dc av-j.
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1055
1. True grace begets a watchfulnes against sin, even smaller & more secret sins, as well as those which are scandalous,
1. True grace begets a watchfulness against since, even smaller & more secret Sins, as well as those which Are scandalous,
crd j n1 vvz dt n1 p-acp n1, av jc cc av-dc j-jn n2, c-acp av c-acp d r-crq vbr j,
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1056
and bring shame, and reproach along with them.
and bring shame, and reproach along with them.
cc vvi n1, cc n1 a-acp p-acp pno32.
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1057
It cannot dispense with fat Agags, or pleasant Dalilahs, but proclaimes open warre and defiance universally against all corruptions great and small.
It cannot dispense with fat Agag's, or pleasant Delilahs, but proclaims open war and defiance universally against all corruptions great and small.
pn31 vmbx vvi p-acp j n2, cc j n2, cc-acp vvz j n1 cc n1 av-j p-acp d n2 j cc j.
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1058
The gracious soule deliberates with Joseph, upon any sinfull suggestions:
The gracious soul deliberates with Joseph, upon any sinful suggestions:
dt j n1 vvz p-acp np1, p-acp d j n2:
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1059
how can I doe this and sinne against God? It dashes the very bratts of Babylon apeices;how can I do this and sin against God? It Dashes the very bats of Babylon apeices;
q-crq vmb pns11 vdi d cc n1 p-acp np1? pn31 vvz dt j n2 pp-f np1 n2;
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1060
our very sinful thoughts and imaginations are charmed, supprest, and smoothered: the flesh is crucified with the affections, and lusts;
our very sinful thoughts and Imaginations Are charmed, suppressed, and smothered: the Flesh is Crucified with the affections, and Lustiest;
po12 av j n2 cc n2 vbr vvn, vvn, cc vvn: dt n1 vbz vvn p-acp dt n2, cc n2;
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1061
nay it makes us run counter, and find out our former sinnes, before they find us out;
nay it makes us run counter, and find out our former Sins, before they find us out;
uh pn31 vvz pno12 vvi j, cc vvi av po12 j n2, c-acp pns32 vvb pno12 av;
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1062
that we may be avenged of them, before they take vengeance on us;
that we may be avenged of them, before they take vengeance on us;
cst pns12 vmb vbi vvn pp-f pno32, c-acp pns32 vvb n1 p-acp pno12;
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1063
as Joseph's brethren many yeares after the fact committed, cried out, verily we are guilty concerning our brother:
as Joseph's brothers many Years After the fact committed, cried out, verily we Are guilty Concerning our brother:
c-acp ng1 n2 d n2 p-acp dt n1 vvn, vvd av, av-j pns12 vbr j vvg po12 n1:
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1064
thus, whosoever is borne of God sinneth not, because the seed abideth in him, neither can he sinne,
thus, whosoever is born of God Sinneth not, Because the seed Abideth in him, neither can he sin,
av, r-crq vbz vvn pp-f np1 vvz xx, c-acp dt n1 vvz p-acp pno31, dx vmb pns31 n1,
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1065
because he is borne of God, 1 Joh. 3.9, 10. That is; he is not absolutely freed from sin;Because he is born of God, 1 John 3.9, 10. That is; he is not absolutely freed from since;
c-acp pns31 vbz vvn pp-f np1, vvn np1 crd, crd cst vbz; pns31 vbz xx av-j vvn p-acp n1;
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1066
but he sinneth not with a Complacency, and a full swing, or consent, without any regret, & reluctancy.
but he Sinneth not with a Complacency, and a full swing, or consent, without any regret, & reluctancy.
cc-acp pns31 vvz xx p-acp dt n1, cc dt j n1, cc n1, p-acp d n1, cc n1.
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1067
2. Those that have true grace will alwaies be improving of it, and thirsting after more: Lord evermore give us of this bread!
2. Those that have true grace will always be improving of it, and thirsting After more: Lord evermore give us of this bred!
crd d cst vhb j n1 vmb av vbi vvg pp-f pn31, cc vvg a-acp av-dc: n1 av vvb pno12 pp-f d n1!
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1068
they have tasted that the Lord is gratious, and it will be as easy to restraine them from their ordinary food,
they have tasted that the Lord is gracious, and it will be as easy to restrain them from their ordinary food,
pns32 vhb vvn d dt n1 vbz j, cc pn31 vmb vbi a-acp j pc-acp vvi pno32 p-acp po32 j n1,
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1069
as to take off the edge of their desires, after the savour of those good ointments which slow from Christ,
as to take off the edge of their Desires, After the savour of those good ointments which slow from christ,
c-acp pc-acp vvi a-acp dt n1 pp-f po32 n2, p-acp dt n1 pp-f d j n2 r-crq j p-acp np1,
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1070
after that Nectar, & Ambrosia, those Flagons of wine, that heavenly Manna, whereby they are not onely refresht,
After that Nectar, & Ambrosia, those Flagons of wine, that heavenly Manna, whereby they Are not only refreshed,
p-acp d n1, cc n1, d n2 pp-f n1, cst j n1, c-crq pns32 vbr xx av-j vvn,
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1071
but nursed up unto life eternall: no man having drunk old wine, strait way desireth new;
but nursed up unto life Eternal: no man having drunk old wine, strait Way Desires new;
cc-acp vvd a-acp p-acp n1 j: dx n1 vhg vvn j n1, j n1 vvz j;
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1072
for he saith the old is better Luk. 5.39. All the former delicacies, and Curiosities of the world, are but as so many empty huskes;for he Says the old is better Luk. 5.39. All the former delicacies, and Curiosities of the world, Are but as so many empty husks;
c-acp pns31 vvz dt j vbz j np1 crd. av-d dt j n2, cc n2 pp-f dt n1, vbr p-acp c-acp av d j n2;
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1073
as pudle water, or filthy trash. A longing desire after grace, proceeds from grace, and is the fruit of it:
as puddle water, or filthy trash. A longing desire After grace, proceeds from grace, and is the fruit of it:
c-acp n1 n1, cc j n1. dt j-vvg n1 p-acp n1, vvz p-acp n1, cc vbz dt n1 pp-f pn31:
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1074
ignoti nullacupido: those that are unacquainted with the excellencies of grace, are never ravisht with the eyes of her beauty.ignoti nullacupido: those that Are unacquainted with the excellencies of grace, Are never ravished with the eyes of her beauty.
fw-la fw-la: d cst vbr j p-acp dt n2 pp-f n1, vbr av-x vvn p-acp dt n2 pp-f po31 n1.
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1075
To those that have, to them shall be given, they shall receive grace for grace. To those that have, to them shall be given, they shall receive grace for grace.
p-acp d cst vhb, p-acp pno32 vmb vbi vvn, pns32 vmb vvi n1 p-acp n1.
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1076
It is not like painted fire, or land-skippes, trees drawne with a pencill, which never increase or grow,
It is not like painted fire, or land-skippes, trees drawn with a pencil, which never increase or grow,
pn31 vbz xx av-j vvn n1, cc n2, n2 vvn p-acp dt n1, r-crq av-x n1 cc vvi,
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1077
but like trees planted by the water side, they send forth their boughes, like a plant, through the sent of the waters of the sanctuary:
but like trees planted by the water side, they send forth their boughs, like a plant, through the sent of the waters of the sanctuary:
cc-acp j n2 vvn p-acp dt n1 n1, pns32 vvb av po32 n2, av-j dt n1, p-acp dt n1 pp-f dt n2 pp-f dt n1:
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1078
they have the blessing of Joseph, to be a fruitfull bough, even a fruitfull bough by a well Gen. 49.22. neither do gratious soules dilate, and thrive in their owne persons;
they have the blessing of Joseph, to be a fruitful bough, even a fruitful bough by a well Gen. 49.22. neither do gracious Souls dilate, and thrive in their own Persons;
pns32 vhb dt n1 pp-f np1, pc-acp vbi dt j n1, av dt j n1 p-acp dt av np1 crd. av-dx vdb j n2 vvi, cc vvi p-acp po32 d n2;
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1079
but their hearty prayers, and endeavours are extended to the whole Israel of God; they strengthen their brethren,
but their hearty Prayers, and endeavours Are extended to the Whole Israel of God; they strengthen their brothers,
cc-acp po32 j n2, cc n2 vbr vvn p-acp dt j-jn np1 pp-f np1; pns32 vvb po32 n2,
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1080
and wish that all men were even as they. 3. As grace is diffusive, so it is alterative. and wish that all men were even as they. 3. As grace is diffusive, so it is alterative.
cc vvb cst d n2 vbdr av c-acp pns32. crd p-acp n1 vbz j, av pn31 vbz j.
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1081
First, Of the inward man: ther's new light in the understanding to see the uglinesse of sinne,
First, Of the inward man: ther's new Light in the understanding to see the ugliness of sin,
ord, pp-f dt j n1: pc-acp|vbz j n1 p-acp dt vvg pc-acp vvi dt n1 pp-f n1,
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1082
and the beautifull grace of grace; new obsequiousnesse in the will, new fidelity in the memory to record what is good. All the Affections are sanctified:
and the beautiful grace of grace; new obsequiousness in the will, new Fidis in the memory to record what is good. All the Affections Are sanctified:
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our joy; we can rejoyce more in the smiles of Gods countenance, in his Word, in prayer, in the practise of religion,
our joy; we can rejoice more in the smiles of God's countenance, in his Word, in prayer, in the practice of Religion,
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then in the increase of corne, and wine, and oyle: more, for treasures of wisedome, and knowledge;
then in the increase of corn, and wine, and oil: more, for treasures of Wisdom, and knowledge;
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that we have strength to subdue corruptions;
that we have strength to subdue corruptions;
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that we can stop our selves in our careeres of sinne, and deny our selves in our bosome and darling lusts;
that we can stop our selves in our careers of sin, and deny our selves in our bosom and darling Lustiest;
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then though our houses were full of gold and silver; or we had power to conquer all our outward enemies, and master all their magazines, and fortresses:
then though our houses were full of gold and silver; or we had power to conquer all our outward enemies, and master all their magazines, and fortresses:
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our feare; we are more afraid to offend God, then men;our Fear; we Are more afraid to offend God, then men;
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his displeasure is more dreadfull to us, then all the frownes and threats, of the greatest potentates upon earth:
his displeasure is more dreadful to us, then all the frowns and Treats, of the greatest potentates upon earth:
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our anger; we are more provoked, and our spirits more stirred within us, to see the glory of God impaird, to see him to suffer in any of his Attributes, our anger; we Are more provoked, and our spirits more stirred within us, to see the glory of God impaird, to see him to suffer in any of his Attributes,
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then to be wounded in our ownecredits, persons profits. Secondly, It works a Change in the whole outward man.
then to be wounded in our ownecredits, Persons profits. Secondly, It works a Change in the Whole outward man.
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He can say, when I was a child, I did as a child, I spake as a child, I thought as a child;
He can say, when I was a child, I did as a child, I spoke as a child, I Thought as a child;
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before I had familiarity with grace, I was as forward to run into any, excesse of riot, to break the sabboth, to accent oaths with as full a mouth, to neglect holy duties,
before I had familiarity with grace, I was as forward to run into any, excess of riot, to break the Sabbath, to accent Oaths with as full a Mouth, to neglect holy duties,
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as the profanest person, that is an outscast from Israel, and estranged from the Covenant of promise;
as the profanest person, that is an outscast from Israel, and estranged from the Covenant of promise;
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and Marches in the forefront of the black Regiment, under the prince of darknesse;
and Marches in the forefront of the black Regiment, under the Prince of darkness;
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but now •go non sum ego; when I became a man, a new man, I put away childish things, my tongue, my hands, my feete are become weapons of righteousnesse:
but now •go non sum ego; when I became a man, a new man, I put away childish things, my tongue, my hands, my feet Are become weapons of righteousness:
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my delight is among the saints, the pretious ones, that excell in vertue: the sabboth is my joy, and delight, my speech seasoned with grace; my delight is among the Saints, the precious ones, that excel in virtue: the Sabbath is my joy, and delight, my speech seasoned with grace;
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and my time paies tribute to holy exercises; the love of God constraines me to all these:
and my time pays tribute to holy exercises; the love of God constrains me to all these:
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my Conscience is sprinkled, and purged from dead works: my former waies of sinne are hedged up with thornes;
my Conscience is sprinkled, and purged from dead works: my former ways of sin Are hedged up with thorns;
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I dare no more proceed in my exorbitant Courses, then Balaams asse when he saw an angell before him with a drawne sword in his hand:
I Dare no more proceed in my exorbitant Courses, then Balaams Ass when he saw an angel before him with a drawn sword in his hand:
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I can as well swallow flagons of molten lead, as Carouse in bowles of intemperance.
I can as well swallow flagons of melted led, as Carouse in bowls of intemperance.
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Thus, as the life of the body is knowen by the panting of the heart, the breathing of the mouth, and beating of the pulse;
Thus, as the life of the body is known by the panting of the heart, the breathing of the Mouth, and beating of the pulse;
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so those that have the life of grace, their hearts are busie in forging good thoughts;
so those that have the life of grace, their hearts Are busy in forging good thoughts;
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their breath imployed in good words; their hands exercised in just, mercifull, and holy actions: these are ready to act, what their hearts indite and contrive;
their breath employed in good words; their hands exercised in just, merciful, and holy actions: these Are ready to act, what their hearts indite and contrive;
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and as grace works out the scum of naughtinesse from within; so the streames without run cleare and pure:
and as grace works out the scum of naughtiness from within; so the streams without run clear and pure:
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now loqueris ut videam; their spirituall, and heavenly discourse declares them to be borne from above:
now loqueris ut videam; their spiritual, and heavenly discourse declares them to be born from above:
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they can now pronounce Shibboleth, without lisping, or stammering: they can now pronounce Shibboleth, without lisping, or stammering:
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their language shewes them to belong to Canaan, as the damsell told Peter, that he was of Galilee; his very speech bewrayed him.
their language shows them to belong to Canaan, as the damsel told Peter, that he was of Galilee; his very speech bewrayed him.
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This may save me a labour, for laying downe a Caveat, that we do not abuse the doctrine of grace, by making it a cloak for our licentiousnesse, and wantonnesse:
This may save me a labour, for laying down a Caveat, that we do not abuse the Doctrine of grace, by making it a cloak for our licentiousness, and wantonness:
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As if free grace, gave us a freedome to do what we list;
As if free grace, gave us a freedom to do what we list;
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as if this chast, pure, and heaven borne virgin, did degenerate into a pandor to our lusts, shall we continue in sinne, that grace may abound? Rom. 6.1. Grace indeed is free, as from God, in opposition to our procuring merits;
as if this chaste, pure, and heaven born Virgae, did degenerate into a pander to our Lustiest, shall we continue in sin, that grace may abound? Rom. 6.1. Grace indeed is free, as from God, in opposition to our procuring merits;
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the name carries so much in the very front: otherwise grace were no more grace:
the name carries so much in the very front: otherwise grace were no more grace:
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It do's also removere prohibens, role away the tomb-stone of sinne, that it may no longer presse us downe by raigning over us; It do's also removere prohibens, role away the tombstone of sin, that it may no longer press us down by reigning over us;
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and this day of Gods power also makes us a willing people;
and this day of God's power also makes us a willing people;
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to offer sacrifice unto God freely, as the Fathers of Israel, offered freely, for the house of God, to set it up in his place, where the spirit of the Lord is, there is liberty: to offer sacrifice unto God freely, as the Father's of Israel, offered freely, for the house of God, to Set it up in his place, where the Spirit of the Lord is, there is liberty:
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but true grace never allowes a toleration of sinning: such liberty is perfect bondage. It is a manumission dated from Hell.
but true grace never allows a toleration of sinning: such liberty is perfect bondage. It is a manumission dated from Hell.
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It makes us free among the dead; therefore such as plead for free grace in this sense, and to this purpose;
It makes us free among the dead; Therefore such as plead for free grace in this sense, and to this purpose;
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may be justly deemed, never to have had the experience of saving grace.
may be justly deemed, never to have had the experience of Saving grace.
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Now waving any further search concerning the conquering efficacy of grace, whither it be b irresistable, concerning the extent,
Now waving any further search Concerning the conquering efficacy of grace, whither it be b irresistible, Concerning the extent,
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and latitude whether it be universall; and concerning the perseverance, and duration, whether it may be finally, and totally lost:
and latitude whither it be universal; and Concerning the perseverance, and duration, whither it may be finally, and totally lost:
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For a full discussion of these, is not onely beyond my strength, but neither can these dimensions be fathomed, in such a minute of time, as is left me:
For a full discussion of these, is not only beyond my strength, but neither can these dimensions be fathomed, in such a minute of time, as is left me:
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nor are such polemicall discourses suitable to this place. Controversies sound better out of the chaire, then the pulpit.
nor Are such polemical discourses suitable to this place. Controversies found better out of the chair, then the pulpit.
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As Saint Paul, had rather speak five words in the Church with understanding, then ten thousand words in an unknowen tongue:
As Saint Paul, had rather speak five words in the Church with understanding, then ten thousand words in an unknown tongue:
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so one practicall, edifying Sermon, tending to the advancement of devotion, and the power of religion, is better unto me,
so one practical, edifying Sermon, tending to the advancement of devotion, and the power of Religion, is better unto me,
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then many empty, and notionall orations, sine succo, & sanguine, without the marrow, and fatnesse; the life, and heate of edification. Alas!
then many empty, and notional orations, sine succo, & sanguine, without the marrow, and fatness; the life, and heat of edification. Alas!
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this is onely to raise a dust; to perplex mens heads with doubts, rather then settle, and establish their hearts, and consciences;
this is only to raise a dust; to perplex men's Heads with doubts, rather then settle, and establish their hearts, and Consciences;
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to feed them with chaffe, and pibles, instead of NONLATINALPHABET, the sincere milke of the Word:
to feed them with chaff, and pibles, instead of, the sincere milk of the Word:
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and therefore tis no wonder, that such ill diet, begets so many raw humours, and windy vapours, which threaten to overturne the Church with a terrible Earth-quake of division.
and Therefore this no wonder, that such ill diet, begets so many raw humours, and windy vapours, which threaten to overturn the Church with a terrible Earthquake of division.
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Tis no wonder to see men, that have turned all religion into jangleing, reasoning, and disputing, to become leane,
This no wonder to see men, that have turned all Religion into jangleing, reasoning, and disputing, to become lean,
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and meagre like Pharaohs kine, and to be barren of goodnesse, like some parched Heath, or neglected wildernesse:
and meager like Pharaohs kine, and to be barren of Goodness, like Some parched Heath, or neglected Wilderness:
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Gnostickes in their heads, but Atheists in their hearts.
Gnostics in their Heads, but Atheists in their hearts.
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My parting words, shall therefore be spent, in bringing home the former doctrine to our owne dores, by such deductions,
My parting words, shall Therefore be spent, in bringing home the former Doctrine to our own doors, by such deductions,
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and Corollaries as arise from it, even as the river in Eden parted it selfe into severall Heads, that it might water, and refresh divers Countries;
and Corollaries as arise from it, even as the river in Eden parted it self into several Heads, that it might water, and refresh diverse Countries;
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and the sun expands her wings, and darts forth her beames, like the Chirubims sword, which turned every way.
and the sun expands her wings, and darts forth her beams, like the Chirubims sword, which turned every Way.
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1 Ʋse. To discover the vaine pride and arrogancy, of the Champions of nature; 1 Ʋse. To discover the vain pride and arrogance, of the Champions of nature;
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who had rather leane on the broken reed of their owne depraved and perverse wills, in the businesse of their salvation,
who had rather lean on the broken reed of their own depraved and perverse wills, in the business of their salvation,
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then upon the mercy of God. Such were the Pelagians, and semipelagians, of olde;
then upon the mercy of God. Such were the Pelagians, and Semipelagians, of old;
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of olde did I say? It were well, if their Ghosts did not still walke in our streets;
of old did I say? It were well, if their Ghosts did not still walk in our streets;
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at least, some as like them, as if they had started out of their sepulchers, or sprang out of their ashes;
At least, Some as like them, as if they had started out of their sepulchers, or sprang out of their Ashes;
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1140
such I meane, as would faine part stakes with God, and be sharers with him in that, which is so essentially his owne, as g•ace;
such I mean, as would feign part stakes with God, and be sharers with him in that, which is so essentially his own, as g•ace;
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ascribing to themselves such incomprehensible strength, as to undoe their owne grave-cloa•hes, and raise themselves from the death of sin.
ascribing to themselves such incomprehensible strength, as to undo their own grave-cloa•hes, and raise themselves from the death of since.
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How loath are they to speake of, or to acknowledge grace? As Homer is observed not to have used the word NONLATINALPHABET, but NONLATINALPHABET often;
How loath Are they to speak of, or to acknowledge grace? As Homer is observed not to have used the word, but often;
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and Plato is noted to use the word NONLATINALPHABET, which signifies vertue;
and Plato is noted to use the word, which signifies virtue;
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but he was afraide to name grace, or the holy spirit lest he should offend the Graecians;
but he was afraid to name grace, or the holy Spirit lest he should offend the Greeks;
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so grace, special grace, is little spoken of by many, lest thereby they should disparage the power of nature: so grace, special grace, is little spoken of by many, lest thereby they should disparage the power of nature:
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or if grace, and infused Habits, be taken any notice of do not some endeavour to be joynt-purchaser of it and them? and by Scholasticke trickes,
or if grace, and infused Habits, be taken any notice of doe not Some endeavour to be joynt-purchaser of it and them? and by Scholastic tricks,
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or Arminian Sophistry, goe about to distinguish God out of his right? but let God have glory, and every man shame;
or Arminian Sophistry, go about to distinguish God out of his right? but let God have glory, and every man shame;
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and let us say with the Chruch? thou O Lord hast wrought all our workes in us, Esa. 20.12. and then tis fit he should have all the glory:
and let us say with the Church? thou Oh Lord hast wrought all our works in us, Isaiah 20.12. and then this fit he should have all the glory:
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not unto us, O Lord! not unto us, but unto thy name be all the praise: not unto us, Oh Lord! not unto us, but unto thy name be all the praise:
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All that is within me praise his holy name. Though our own reason be sometimes non plust: and the ability of our wills impaired,All that is within me praise his holy name. Though our own reason be sometime non plust: and the ability of our wills impaired,
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yet, that doctrine, to me, is true, which ascribes most glory unto God.
yet, that Doctrine, to me, is true, which ascribes most glory unto God.
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2 Ʋse. Here we may see the miserable estate of the Heathen, that knew not God, but were vaine in their immaginations,
2 Ʋse. Here we may see the miserable estate of the Heathen, that knew not God, but were vain in their Imaginations,
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and ignorant of this saving grace: An illuminating, or assisting grace they might have;
and ignorant of this Saving grace: an illuminating, or assisting grace they might have;
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but seeing they were without Christ, and Aliens from the Common-wealth of Israel, they must also, according to scripture principles, be destitute of sanctifying grace. It is true;
but seeing they were without christ, and Aliens from the Commonwealth of Israel, they must also, according to scripture principles, be destitute of sanctifying grace. It is true;
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they had many excellent vertues, as temperance, chastity, patience, &c. And these were even incorporated into their natures, by a constant, habituated practise;
they had many excellent Virtues, as temperance, chastity, patience, etc. And these were even incorporated into their nature's, by a constant, habituated practice;
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wherin they went beyond many Christians; and I fear will rise up in judgment against us:
wherein they went beyond many Christians; and I Fear will rise up in judgement against us:
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yet these were but moral vertues, obtained by strict discipline, and long custome, whereby their natures were much rectified, and reformed:
yet these were but moral Virtues, obtained by strict discipline, and long custom, whereby their nature's were much rectified, and reformed:
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yet they came short of speciall grace both in their Alpha, and Omega, beginning, and end.
yet they Come short of special grace both in their Alpha, and Omega, beginning, and end.
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They were defective in respect of the principle from whence they flowed: they proceeded from nature, and not from the Spirit of grace:
They were defective in respect of the principle from whence they flowed: they proceeded from nature, and not from the Spirit of grace:
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Now a line, if it be crooked at the first;
Now a line, if it be crooked At the First;
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draw it forth (if it were possible) into an infinite length, it will be crooked still.
draw it forth (if it were possible) into an infinite length, it will be crooked still.
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The primogeniall vertue in seeds, and plants, will never be changed: thornes will never bring forth grapes to the worlds End. Their persons were not sanctified,
The primogenial virtue in seeds, and plants, will never be changed: thorns will never bring forth grapes to the world's End. Their Persons were not sanctified,
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and so their sacrifices could not be accepted.
and so their Sacrifices could not be accepted.
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And as there was a fundamentall errour in the terminus à quo, from whence they sprange;
And as there was a fundamental error in the terminus à quo, from whence they sprang;
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so there was much obliquity in respect of the end;
so there was much obliquity in respect of the end;
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they were not done out of conscience, and obedience to the law of God, nor levell'd at the white of his glory, but either out of love to their Country,
they were not done out of conscience, and Obedience to the law of God, nor leveled At the white of his glory, but either out of love to their Country,
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or an Insatiable desire of their owne fame.
or an Insatiable desire of their own fame.
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What though they might have some knowledge of God, as a Creator, or first Cause of all things;
What though they might have Some knowledge of God, as a Creator, or First Cause of all things;
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his eternal power and godhead, being understood by the things that are made, Ro. 1.20. yet they knew him not as mans redeemer in Christ.his Eternal power and godhead, being understood by the things that Are made, Ro. 1.20. yet they knew him not as men redeemer in christ.
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All the creatures could not spell this. The two Diptyches, or volumes of Heaven, and earth would not afford this truth.
All the creatures could not spell this. The two Diptyches, or volumes of Heaven, and earth would not afford this truth.
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This is a mystery which hath been hid from ages, and generations, but now is made manifest unto the Saints, Colos. 1.26. The Angels themselves did pry and peep into it, as it were from under the vaile:This is a mystery which hath been hid from ages, and generations, but now is made manifest unto the Saints, Colos 1.26. The Angels themselves did pry and peep into it, as it were from under the veil:
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No man can say that Jesus is the Lord, but by the holy Ghost. No man can say that jesus is the Lord, but by the holy Ghost.
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Here I could even take my mantle upon my shoulder, and goe backward to cover the nakednesse of some charitable errours, in some of the Antients;
Here I could even take my mantle upon my shoulder, and go backward to cover the nakedness of Some charitable errors, in Some of the Ancients;
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As if any could please God by the power of philosophy;
As if any could please God by the power of philosophy;
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or were natural Christians; or as if Socrates was a Christian, because he lived NONLATINALPHABET, according to the dictates of reason:
or were natural Christians; or as if Socrates was a Christian, Because he lived, according to the dictates of reason:
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Now though I reverence Antiquity more, then to detract from it, yet I cannot swallow all the Antients say, without distinction.
Now though I Reverence Antiquity more, then to detract from it, yet I cannot swallow all the Ancients say, without distinction.
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1177
I cannot admire their very moles and wennes for beautyspots; and like flyes, sucke nourishment out of their very sores.
I cannot admire their very Moles and wennes for beautyspots; and like flies, suck nourishment out of their very sores.
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No mans honour consists in this, to have his errours transcribed, or to have his deformities to be made exemplary.
No men honour consists in this, to have his errors transcribed, or to have his deformities to be made exemplary.
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The great Apostle desired to be followed no farther, then he wrote after, or kept pace with Christ himselfe, 1 Cor. 11.1. be ye followers of me, even as I also am of Christ.
The great Apostle desired to be followed no farther, then he wrote After, or kept pace with christ himself, 1 Cor. 11.1. be you followers of me, even as I also am of christ.
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We are not of them, who doe peremptorily censure the poor Heathen:
We Are not of them, who do peremptorily censure the poor Heathen:
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for what have I to doe to judge them that are without? they must stand, or fall to their own master; for what have I to do to judge them that Are without? they must stand, or fallen to their own master;
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but we pity them as not knowing the only true God, and Jesus Christ, whom he hath sent:
but we pity them as not knowing the only true God, and jesus christ, whom he hath sent:
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Though their negative insidelity, and their ignorance of the Gospel should not damne them;
Though their negative infidelity, and their ignorance of the Gospel should not damn them;
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yet they have sins more then enough, to answer for, against those NONLATINALPHABET, that very law, that is written in their hearts:
yet they have Sins more then enough, to answer for, against those, that very law, that is written in their hearts:
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but above all things, let us praise God, that we our selves are born within the pale of the Church, which is the subject of grace;
but above all things, let us praise God, that we our selves Are born within the pale of the Church, which is the Subject of grace;
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and in the dayes of salvation, and yeares of grace, that we are planted by the rivers of waters, and live under the sunshine of the Gospel:
and in the days of salvation, and Years of grace, that we Are planted by the Rivers of waters, and live under the sunshine of the Gospel:
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O that we could bring forth fruit accordingly! that we might walke worthy of that vocation, wherin we are called;
Oh that we could bring forth fruit accordingly! that we might walk worthy of that vocation, wherein we Are called;
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as children of the day, and of the light.
as children of the day, and of the Light.
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3. Ʋse. This may teach us, to whom we must be thankful, when we feele any fruits of a new birth, or anny motions of grace within us:
3. Ʋse. This may teach us, to whom we must be thankful, when we feel any fruits of a new birth, or any motions of grace within us:
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we must not sacrifice to our own drag, or our own net.
we must not sacrifice to our own drag, or our own net.
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It is not through our own sword, or our own how, that we get the victory over our own corruptions:
It is not through our own sword, or our own how, that we get the victory over our own corruptions:
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but when we see a murderer dangling upon a gibbet as high as Hamans, let us magnify the grace of God, that we are not in his place, seeing that we also had the same seeds of rebellion in our natures, common with the worst of men;
but when we see a murderer dangling upon a gibbet as high as Hamans, let us magnify the grace of God, that we Are not in his place, seeing that we also had the same seeds of rebellion in our nature's, Common with the worst of men;
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then say, as tis in my text;
then say, as this in my text;
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by the grace of God, I am what I am, who made me to differ from him? and what have I that I have not received? Thanks be unto God who hath given me the victory over all my gyant-like lusts that warre in my members, through the grace of our Lord Jesus Christ. Alas! by the grace of God, I am what I am, who made me to differ from him? and what have I that I have not received? Thanks be unto God who hath given me the victory over all my giantlike Lustiest that war in my members, through the grace of our Lord jesus christ. Alas!
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what miserable wretches shoud we have been? How should we have groped in Egyptian Cimmerian darknesse of ignorance,
what miserable wretches should we have been? How should we have groped in Egyptian Cimmerian darkness of ignorance,
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and profanensse here, and dwelt with everlasting burhings, (which also contrary to nature are accompanied with thick,
and profanensse Here, and dwelled with everlasting burhings, (which also contrary to nature Are accompanied with thick,
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and horrid darknesse) hereafter? Had not the day star of grace dawned in our hearts, and the day-spring from on high visited us.
and horrid darkness) hereafter? Had not the day star of grace dawned in our hearts, and the dayspring from on high visited us.
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Therefore when we feel our selves in some measure wash from our uncleannesse by the living,
Therefore when we feel our selves in Some measure wash from our uncleanness by the living,
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and pure streames of grace, when we can rejoyce in the Communion of Saints, and our hearts burne with a holy Zeale in the midst of or dinances:
and pure streams of grace, when we can rejoice in the Communion of Saints, and our hearts burn with a holy Zeal in the midst of or dinances:
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when we have received the earnest of the spirit of promise, and finde our selves sealed to the assurance of everlasting life;
when we have received the earnest of the Spirit of promise, and find our selves sealed to the assurance of everlasting life;
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then say what is man O Lord! that thou art so mindfull of him? The Lord hath dealt bountifully with me:
then say what is man Oh Lord! that thou art so mindful of him? The Lord hath dealt bountifully with me:
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what shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, what shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation,
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and call upon the name of the Lord; which leads me to aand call upon the name of the Lord; which leads me to a
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4. Ʋse. Hence we learne to depend upon God for all grace, and in all our wants, to have recourse to his fulnesse for a supply.
4. Ʋse. Hence we Learn to depend upon God for all grace, and in all our Wants, to have recourse to his fullness for a supply.
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Doest thou want faith, patience, wisdome, he is NONLATINALPHABET, the God of all grace:
Dost thou want faith, patience, Wisdom, he is, the God of all grace:
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He is no niggard, in the dispensation of gold tryed in the fire, out of his treasury;
He is no niggard, in the Dispensation of gold tried in the fire, out of his treasury;
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or of raiments of needle work out of his wardrope: Hoe! every one that thirsteth, come to the waters;
or of raiments of needle work out of his wardrobe: Hoe! every one that Thirsteth, come to the waters;
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go therefore unto him upon the bended knees of thy heart, beg a look from his countenance, go Therefore unto him upon the bent knees of thy heart, beg a look from his countenance,
vvb av p-acp pno31 p-acp dt j-vvn n2 pp-f po21 n1, vvb dt n1 p-acp po31 n1,
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and a glimpse, or shine from his face: as she prayed for children, give me children or l•dy;
and a glimpse, or shine from his face: as she prayed for children, give me children or l•dy;
cc dt n1, cc vvi p-acp po31 n1: c-acp pns31 vvd p-acp n2, vvb pno11 n2 cc n1;
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So doe thou pray for grace; give me grace, else I shall perish;
So do thou pray for grace; give me grace, Else I shall perish;
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and if thou canst obtaine the least measure of Grace, thou art richer, then Though all the gold of Ophir, or all the cattel upon a thousand hilles were at thy command.
and if thou Canst obtain the least measure of Grace, thou art Richer, then Though all the gold of Ophir, or all the cattle upon a thousand hills were At thy command.
cc cs pns21 vm2 vvi dt ds n1 pp-f n1, pns21 vb2r jc, cs cs d dt n1 pp-f np1, cc d dt n2 p-acp dt crd n2 vbdr p-acp po21 n1.
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Grace carries in the wombe of it all spiritual blessings;
Grace carries in the womb of it all spiritual blessings;
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therfore the Apostle begins his Epistles, with grace and peace; wherby he wishes to them all Spiritual, and temporal comforts.
Therefore the Apostle begins his Epistles, with grace and peace; whereby he wishes to them all Spiritual, and temporal comforts.
av dt n1 vvz po31 n2, p-acp n1 cc n1; c-crq pns31 vvz p-acp pno32 d j, cc j n2.
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Now for a conclusion of all that we may not speak of grace by rode,
Now for a conclusion of all that we may not speak of grace by road,
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or by hear-say, ut psittacus suum NONLATINALPHABET, as birds are taught to pratle they know not what;
or by hearsay, ut psittacus suum, as Birds Are taught to prattle they know not what;
cc p-acp j, fw-la fw-la fw-la, c-acp n2 vbr vvn p-acp n1 pns32 vvb xx r-crq;
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lets put the sermon into practise, and turne our discourse into supplication 〈 ◊ 〉 lets pray to the throne of grace,
lets put the sermon into practice, and turn our discourse into supplication 〈 ◊ 〉 lets pray to the throne of grace,
vvb|pno12 vvi dt n1 p-acp n1, cc vvb po12 n1 p-acp n1 〈 sy 〉 vvb|pno12 vvb p-acp dt n1 pp-f n1,
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for that grace concerning which, we have been speaking all this while O most gracious Father! thou that art the God of all grace;
for that grace Concerning which, we have been speaking all this while Oh most gracious Father! thou that art the God of all grace;
c-acp cst n1 vvg r-crq, pns12 vhb vbn vvg d d cs uh av-ds j n1! pns21 cst vb2r dt n1 pp-f d n1;
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without whole special Assistance we are able to doe nothing that is spiritually good: by nature we are children of wrath;
without Whole special Assistance we Are able to do nothing that is spiritually good: by nature we Are children of wrath;
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A seed of evil deers and heires of eternal death: we beseech thee change our natures;
A seed of evil deers and Heirs of Eternal death: we beseech thee change our nature's;
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make thy face to shine upon us, in the face of Jesus Christ, put a new frame of spirit within us.
make thy face to shine upon us, in the face of jesus christ, put a new frame of Spirit within us.
vvb po21 n1 pc-acp vvi p-acp pno12, p-acp dt n1 pp-f np1 np1, vvd dt j n1 pp-f n1 p-acp pno12.
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As our body is decay, so let our mindes be renewed from day to day.
As our body is decay, so let our minds be renewed from day to day.
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Instead of these proude, darkned, worldly, depraved mindes, give us enlightned, Heavenly, humble, pure, and holy mindes:
Instead of these proud, darkened, worldly, depraved minds, give us enlightened, Heavenly, humble, pure, and holy minds:
av pp-f d j, j-vvn, j, j-vvn n2, vvb pno12 vvn, j, j, j, cc j n2:
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make us to watch over our bosome finnes; sanctifie our affections: inable us to thirst and breath after spiritual thinges:
make us to watch over our bosom fins; sanctify our affections: inable us to thirst and breath After spiritual things:
vvb pno12 pc-acp vvi a-acp po12 n1 n2; vvb po12 n2: j pno12 p-acp n1 cc n1 p-acp j n2:
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pers wade all our hearts to dwell in the tents of S•m, that we may have communion with thee,
pers wade all our hearts to dwell in the tents of S•m, that we may have communion with thee,
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and thy Saints, and grow from to grace;
and thy Saints, and grow from to grace;
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1226
until thou shalt be pleased to crowne thy owne graces in us, and satisfys us with that fulnesse which is in thy selfe, in whom all fulnesse dwells. To whom &c. until thou shalt be pleased to crown thy own graces in us, and satisfys us with that fullness which is in thy self, in whom all fullness dwells. To whom etc.
c-acp pns21 vm2 vbi vvn pc-acp vvi po21 d n2 p-acp pno12, cc vvz pno12 p-acp d n1 r-crq vbz p-acp po21 n1, p-acp ro-crq d n1 vvz. p-acp ro-crq av
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Psal. 58.11. So that a man shall say, verily there is a reward for the righteous:Psalm 58.11. So that a man shall say, verily there is a reward for the righteous:
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verily there is a God that judgeth in the earth.
verily there is a God that Judgeth in the earth.
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THough the Courses, and Motions of this inferiour wourld, may seem sometimes so exorbitant, and eccentricall,
THough the Courses, and Motions of this inferior wourld, may seem sometime so exorbitant, and eccentrical,
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as if the very foundations of the earth were out of Course, and all things were blended,
as if the very foundations of the earth were out of Course, and all things were blended,
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and jumble together, by a blind kind of Contingency. Though judgment for a time, may be turned into wormwood, and righteousnesse into gall;
and jumble together, by a blind kind of Contingency. Though judgement for a time, may be turned into wormwood, and righteousness into Gall;
cc vvi av, p-acp dt j n1 pp-f n1. cs n1 p-acp dt n1, vmb vbi vvn p-acp n1, cc n1 p-acp n1;
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nay though sin it selfe may be thron'd, and oppression sit at the sternes so that men of religion,
nay though since it self may be throned, and oppression fit At the sternes so that men of Religion,
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and conscience, may be made a prey, and become the objects of scorne, and cruelty;
and conscience, may be made a prey, and become the objects of scorn, and cruelty;
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as if there were no God in Heaven to over-rule, nor eye of providence to dispose of Affaires here below:
as if there were no God in Heaven to overrule, nor eye of providence to dispose of Affairs Here below:
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yet when the earth is thus full of darknesse, and cruell habitations:
yet when the earth is thus full of darkness, and cruel habitations:
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1236
when all things are made like unto a wheele, and seeme to run at randome, in a round of Confusion;
when all things Are made like unto a wheel, and seem to run At random, in a round of Confusion;
c-crq d n2 vbr vvn av-j p-acp dt n1, cc vvb pc-acp vvi p-acp av-an, p-acp dt av-j pp-f n1;
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so that mens hearts either faile them for feare; or else are tempted to a secret kind of Atheisme;
so that men's hearts either fail them for Fear; or Else Are tempted to a secret kind of Atheism;
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1238
then will God cause the sun to break forth out of all these Cloudes; and dispell all these mistes:
then will God cause the sun to break forth out of all these Clouds; and dispel all these mists:
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He will bring light out of all this darknesse; Harmony out of this discord; order out of this Confusion:
He will bring Light out of all this darkness; Harmony out of this discord; order out of this Confusion:
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beauty out of this rubbish, honey out of this carkasse. He will at last comfort Sion; and build up her wast places.
beauty out of this rubbish, honey out of this carcase. He will At last Comfort Sion; and built up her wast places.
n1 av pp-f d n1, n1 av pp-f d n1. pns31 vmb p-acp ord n1 np1; cc vvb a-acp po31 j n2.
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The godly man shall be rewarded:
The godly man shall be rewarded:
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and the staggering Christian shall be established — So that a man shall say, verily there is a reward for the righteous;
and the staggering Christian shall be established — So that a man shall say, verily there is a reward for the righteous;
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1243
doubtlesse there is a God, that judgeth in the earth. doubtless there is a God, that Judgeth in the earth.
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1. Here David first drawes up a Charge, and an inditement against unrighteous judges, who did either immediately oppresse the people themselves,
1. Here David First draws up a Charge, and an indictment against unrighteous judges, who did either immediately oppress the people themselves,
crd av np1 ord vvz a-acp dt n1, cc dt n1 p-acp j n2, r-crq vdd d av-j vvi dt n1 px32,
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or esle did Calumniate them to Saul, and so did incense and exasperate the prince against his subjects:
or esle did Calumniate them to Saul, and so did incense and exasperate the Prince against his subject's:
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This he expostulates with them in the five first verses.
This he expostulates with them in the five First Verses.
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Do ye indeed speak righteousnesse, O ye Congregation? do ye judge uprightly, O ye sons of men? their mouthes were corrupted,Do you indeed speak righteousness, Oh you Congregation? do you judge uprightly, Oh you Sons of men? their mouths were corrupted,
vdb pn22 av vvi n1, uh pn22 n1? vdb pn22 vvi av-j, uh pn22 n2 pp-f n2? po32 n2 vbdr vvn,
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and poysoned with wrong sentence, acquitting the guilty, and condemning the innocent;
and poisoned with wrong sentence, acquitting the guilty, and condemning the innocent;
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or else out of a meale-mouth'd partiality, they betrayed the Cause of the widow and fatherlesse by their silence;
or Else out of a mealmouth partiality, they betrayed the Cause of the widow and fatherless by their silence;
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therefore some read the words thus.
Therefore Some read the words thus.
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Are ye silent indeed? or of a truth do ye speak dumb justice? And, no wonder; are you silent indeed? or of a truth do you speak dumb Justice? And, no wonder;
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that the hand of Justice points the wrong way; and the motions thereof are irregular:
that the hand of justice points the wrong Way; and the motions thereof Are irregular:
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for the maine spring is out of order, out of the abundance of the heart, the mouth speaketh:
for the main spring is out of order, out of the abundance of the heart, the Mouth speaks:
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1254
now they were rotten at the core: their very hearts were forges of naughtinesse; yea, in heart, you work wickednesse, vers. 2. And where heart, and mouth are tainted;
now they were rotten At the core: their very hearts were forges of naughtiness; yea, in heart, you work wickedness, vers. 2. And where heart, and Mouth Are tainted;
av pns32 vbdr vvn p-acp dt n1: po32 j n2 vbdr n2 pp-f n1; uh, p-acp n1, pn22 vvb n1, fw-la. crd cc q-crq n1, cc n1 vbr vvn;
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1255
the hands will not be sincere: as are our thoughts, and words; so commonly are our actions;
the hands will not be sincere: as Are our thoughts, and words; so commonly Are our actions;
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1256
therefore the same men, are taxed in the same verse, to weigh the violence of their hands in the earth, they seem to put the demerits of malefactors in one scale,
Therefore the same men, Are taxed in the same verse, to weigh the violence of their hands in the earth, they seem to put the demerits of malefactors in one scale,
av dt d n2, vbr vvn p-acp dt d n1, pc-acp vvi dt n1 pp-f po32 n2 p-acp dt n1, pns32 vvb pc-acp vvi dt n2 pp-f n2 p-acp crd n1,
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1257
and their rewards in the other;
and their rewards in the other;
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as if there were temperamentum ad pondus, a most exact proportion in their administration of justice;
as if there were temperamentum ad pondus, a most exact proportion in their administration of Justice;
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yet they wilfully mistake wrong for right;
yet they wilfully mistake wrong for right;
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1260
and such as should be foster'd, and incouraged, feele the heaviness of their loines, and the stinges of their Scorpions;
and such as should be fostered, and encouraged, feel the heaviness of their loins, and the stings of their Scorpions;
cc d c-acp vmd vbi vvn, cc vvn, vvb dt n1 pp-f po32 n2, cc dt n2 pp-f po32 n2;
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1261
they dispense, and weight forth violence in the earth.
they dispense, and weight forth violence in the earth.
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now their tyranny was so much the more cruell, and abominable, by how much they did more pretend weights,
now their tyranny was so much the more cruel, and abominable, by how much they did more pretend weights,
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1263
and balances the emblems of righteousness and justice, and went about to establish wickednesse by a Law;
and balances the emblems of righteousness and Justice, and went about to establish wickedness by a Law;
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1264
as an ape is the more deformed, even wherein he do's resemble the shape, and image of a man;
as an ape is the more deformed, even wherein he do's resemble the shape, and image of a man;
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1265
and differences in, religion are the more inveterate, amongst whom there is a similitude; as a Christian is more bent against a Jew, then a Turk;
and differences in, Religion Are the more inveterate, among whom there is a similitude; as a Christian is more bent against a Jew, then a Turk;
cc n2 p-acp, n1 vbr dt av-dc j, p-acp ro-crq a-acp vbz dt n1; c-acp dt njp vbz av-dc vvn p-acp dt np1, cs dt np1;
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1266
and therefore these Judges were earnest and-zealous, in their violence, and injustice;
and Therefore these Judges were earnest and-zealous, in their violence, and injustice;
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1267
their poyson is like the poyson of a Serpent vers. 4. As false worshippers are mad upon their Idolls, compassing sea and land to gaine proselites, their poison is like the poison of a Serpent vers. 4. As false worshippers Are mad upon their Idols, compassing sea and land to gain Proselytes,
po32 n1 vbz av-j dt n1 pp-f dt n1 fw-la. crd p-acp j n2 vbr j p-acp po32 n2, vvg n1 cc n1 pc-acp vvi n2,
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1268
and Serpents swell with venome, and spit it forth with fury, and vehemency; so wicked rulers are in paine, untill they give a vent to their malitious designes,
and Serpents swell with venom, and spit it forth with fury, and vehemency; so wicked Rulers Are in pain, until they give a vent to their malicious designs,
cc n2 vvb p-acp n1, cc vvb pn31 av p-acp n1, cc n1; av j n2 vbr p-acp n1, c-acp pns32 vvb dt n1 p-acp po32 j n2,
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1269
and like Aetna and Vesuvius belch forth some flames of destruction; and which is the worse:
and like Aetna and Vesuvius belch forth Some flames of destruction; and which is the Worse:
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1270
no torrents of better advise, will slack, or asswage their fury: for they are stubborn and refractory to good Counsells;
no torrents of better Advice, will slack, or assuage their fury: for they Are stubborn and refractory to good Counsels;
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and so, still run parallell with Serpents. They are like the deafe adder, that stoppeth her eare:
and so, still run parallel with Serpents. They Are like the deaf adder, that stoppeth her ear:
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which will not harken to the voice of the charmer, charming never so wisely, vers. 4.5. Adders did much mischeife by biting and stinging, therefore there were inchanters, to tame and restaine them therein.which will not harken to the voice of the charmer, charming never so wisely, vers. 4.5. Adders did much mischief by biting and stinging, Therefore there were enchanters, to tame and restain them therein.
r-crq vmb xx vvi p-acp dt n1 pp-f dt n1, vvg av-x av av-j, fw-la. crd. ng1 vdd av-d n1 p-acp vvg cc vvg, av a-acp vbdr n2, pc-acp vvi cc vvi pno32 av.
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Surely the serpent will bite without Inchantment, Eccl. 10.11. and the Lord threatens to send strange Cockatrices, which should not be charmed, Jer. 8.17. To which custome, Balaam alludes Numb. 23.23. Surely there is no inchantment against Jacob, neither is there any divination against Israel: Surely the serpent will bite without Enchantment, Ecclesiastes 10.11. and the Lord threatens to send strange Cockatrices, which should not be charmed, Jer. 8.17. To which custom, balaam alludes Numb. 23.23. Surely there is no enchantment against Jacob, neither is there any divination against Israel:
av-j dt n1 vmb vvi p-acp n1, np1 crd. cc dt n1 vvz p-acp vvb j n2, r-crq vmd xx vbi vvn, np1 crd. p-acp r-crq n1, np1 vvz j. crd. av-j a-acp vbz dx n1 p-acp np1, av-dx vbz pc-acp d n1 p-acp np1:
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but now in after times, the Serpent be came so subtile;
but now in After times, the Serpent be Come so subtle;
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that as Ʋlysses stopt and seald up the eares of his companions, that they might not be bewitched with the Syrens songes;
that as Ʋlysses stopped and sealed up the ears of his Sodales, that they might not be bewitched with the Sire's songs;
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so the Serpent would lay one eare to the earth, the other shee stopt with her taile, that so she might evade the charmes of inchanters:
so the Serpent would lay one ear to the earth, the other she stopped with her tail, that so she might evade the charms of enchanters:
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so tis with wicked Judges, refuseing good Counsell, and with most men refusing the voice of the Gospell — they will not hearken to the voice of the charmer.
so this with wicked Judges, refusing good Counsel, and with most men refusing the voice of the Gospel — they will not harken to the voice of the charmer.
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Secondly, David breaks forth into imprecations, devoting these unjust and rebellious men to the judgments of God;
Secondly, David breaks forth into imprecations, devoting these unjust and rebellious men to the Judgments of God;
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appealing to Heaven against them, in the 6, 7, 8, 9. verses, break their teeth O God, in their mouthes, break out the great teeth of the young Lions O Lord.
appealing to Heaven against them, in the 6, 7, 8, 9. Verses, break their teeth O God, in their mouths, break out the great teeth of the young Lions Oh Lord.
n-vvg p-acp n1 p-acp pno32, p-acp dt crd, crd, crd, crd n2, vvb po32 n2 fw-la np1, p-acp po32 n2, vvb av dt j n2 pp-f dt j n2 uh n1.
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Such mercilesse men, as use to prey upon their brethren, are compar'd to savage beasts; to Lions, or young Lions; as they are cheife, or subordinate in executing cruelty:
Such merciless men, as use to prey upon their brothers, Are compared to savage beasts; to Lions, or young Lions; as they Are chief, or subordinate in executing cruelty:
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He prayes, that they may be disarmed of the instruments of their fury.
He prays, that they may be disarmed of the Instruments of their fury.
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Break their teeth, that they may be enfeebled, and languish, and not find their hands, when they are set upon mischeife let them melt away as water, Break their teeth, that they may be enfeebled, and languish, and not find their hands, when they Are Set upon mischief let them melt away as water,
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as a snaile, or as an untimely fruite of a Woman: nay let their destruction, be sudden, as crackling thorns, or a whirlewind;as a snail, or as an untimely fruit of a Woman: nay let their destruction, be sudden, as crackling thorns, or a whirlwind;
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in the midst of their full vigour, living and in their wrath, vers. 9. Let thē go quick into Hell, Ps. 55.16.
in the midst of their full vigour, living and in their wrath, vers. 9. Let them go quick into Hell, Ps. 55.16.
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Thirdly, Here is the result and Consequent of these transactions in the righteous;
Thirdly, Here is the result and Consequent of these transactions in the righteous;
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He shall rejoyce, when he seeth the vengeance, and wash his feet in the blood of the wicked. He shall rejoice, when he sees the vengeance, and wash his feet in the blood of the wicked.
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The metaphor is taken from conquerors, who triumph in the blood of their enemies: that thy foot may be dipped in the blood of thine enemies, Psal. 68.23. Or else from hunters;
The metaphor is taken from conquerors, who triumph in the blood of their enemies: that thy foot may be dipped in the blood of thine enemies, Psalm 68.23. Or Else from Hunters;
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who sport in the blood of their game. Yet these did not simply rejoyce in blood, and vengeance;
who sport in the blood of their game. Yet these did not simply rejoice in blood, and vengeance;
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nor as it was the blood, and vengeance of their enemies;
nor as it was the blood, and vengeance of their enemies;
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but as it was the blood of the wicked, who had dishonored God vers. 10. And as they rejoyced to see the hand of God lifted up against the enemies of God,
but as it was the blood of the wicked, who had dishonoured God vers. 10. And as they rejoiced to see the hand of God lifted up against the enemies of God,
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so they heard the voice of his rod, and learned judgment. The wicked mans correction, is the godly mans instruction:
so they herd the voice of his rod, and learned judgement. The wicked men correction, is the godly men instruction:
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He triumphs as much over his owne doubts, and incredulity; as over his enemies:
He Triumphos as much over his own doubts, and incredulity; as over his enemies:
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He looks, as it were through a casement of the sanctuary, and discovers with one eye in what slippery places they stand, who prosper in sin,
He looks, as it were through a casement of the sanctuary, and discovers with one eye in what slippery places they stand, who prosper in since,
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and abuse their power, and authority; with the other, he beholds the happinesse of the righteous;
and abuse their power, and Authority; with the other, he beholds the happiness of the righteous;
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together with the verscity of God, both in respect of his being, and his providence,
together with the verscity of God, both in respect of his being, and his providence,
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and so breaks forth into this Epiphonema of the text, So that a man shall say, verily there is a reward for the righteous:
and so breaks forth into this Epiphonema of the text, So that a man shall say, verily there is a reward for the righteous:
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verily there is a God that judgeth in the earth. In this triumphant song, observe. 1. The preface, or introduction:
verily there is a God that Judgeth in the earth. In this triumphant song, observe. 1. The preface, or introduction:
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so that a man shall say. 2. The matter, or substance of it, consisting of three parts;so that a man shall say. 2. The matter, or substance of it, consisting of three parts;
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wherein are three fundamentall points asserted: 1. No man shall serve God for nought;
wherein Are three fundamental points asserted: 1. No man shall serve God for nought;
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verily there is a reward for the righteous, or there is fruite for the righteous. 2 The Diety is put out of all doubt, and controversy: verily there is a reward for the righteous, or there is fruit for the righteous. 2 The Diety is put out of all doubt, and controversy:
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doubt lesse there is a God: doubt less there is a God:
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Elohim, in the plurall number, to note the mystery of the persons in the unity of the divine nature;Elohim, in the plural number, to note the mystery of the Persons in the unity of the divine nature;
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like creavit dii. Gen. 1.1. 3. This God do's not neglect the affaires of the world;
like Created Gods. Gen. 1.1. 3. This God do's not neglect the affairs of the world;
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but though Heaven be his throne, yet he do's providentially dispense equity, and justice among the sons of men:
but though Heaven be his throne, yet he do's providentially dispense equity, and Justice among the Sons of men:
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He keeps his sessions and rids his circuits here below: He Judge sin the earth.
He keeps his sessions and rids his circuits Here below: He Judge since the earth.
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But before we speak of these parts in the body of the text, there is something worth noting, from their connexion with the context,
But before we speak of these parts in the body of the text, there is something worth noting, from their connexion with the context,
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and is implyed in the first word, so that, which joynes this verse with the former parts of the Psalm,
and is employed in the First word, so that, which joins this verse with the former parts of the Psalm,
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and shewes this to be an illation from them:
and shows this to be an illation from them:
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what? did God so suddenly, as with a whirlewind, overthrow those wicked Judges, who Lorded it over his people? did He make those Lions melt like snailes? did he confirme the joynts of his people, which were a little before trembling,
what? did God so suddenly, as with a whirlwind, overthrow those wicked Judges, who Lorded it over his people? did He make those Lions melt like snails? did he confirm the Joints of his people, which were a little before trembling,
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and smiting one against another; as if they had been so many forlorne wretches expos'd and cast forth; and no eye to pitty them;
and smiting one against Another; as if they had been so many forlorn wretches exposed and cast forth; and no eye to pity them;
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as if they had been floating with Moses upon the sea, in a basket of bulrushes, without any pilot to guide them;
as if they had been floating with Moses upon the sea, in a basket of Bulrushes, without any pilot to guide them;
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and even ready to cry out with the disciples:
and even ready to cry out with the Disciples:
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Master, carest thou not that we perish? did he then command a calme, and bring them to the haven, where they would be? did he turne their howling like dragons,Master, Carest thou not that we perish? did he then command a Cam, and bring them to the Haven, where they would be? did he turn their howling like dragons,
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and chattering like cranes, under the whipps and sawes of tyrannicall task-masters, into a song of joy,
and chattering like cranes, under the whips and saws of tyrannical taskmasters, into a song of joy,
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and triumph? did he dismantle himselfe of that cloud, wherein for a time he had so inveloped himselfe, that he seemed not to behold the pressures of his people? did he, I say,
and triumph? did he dismantle himself of that cloud, wherein for a time he had so inveloped himself, that he seemed not to behold the pressures of his people? did he, I say,
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then step in to his peoples rescue, by breaking their yokes as in the day of Madian, and Kissing them with the Kisses of his mouth? So that a man shall say, verily there is a reward for the righteous, doubtlesse there is a God, that judgeth in the earth. Obs:
then step in to his peoples rescue, by breaking their yokes as in the day of Midian, and Kissing them with the Kisses of his Mouth? So that a man shall say, verily there is a reward for the righteous, doubtless there is a God, that Judgeth in the earth. Obs:
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Though the passages of Gods providence may seeme so rugged and uncouth; Though the passages of God's providence may seem so rugged and uncouth;
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as if they were destructive to his Church, and likely to put out the eye of his owne glory;
as if they were destructive to his Church, and likely to put out the eye of his own glory;
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yet our God will so dispose of them in the close;
yet our God will so dispose of them in the close;
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that they shall have an advantagious tendency, to the setting forth of his Honour, and our good. that they shall have an advantageous tendency, to the setting forth of his Honour, and our good.
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What could seeme of more dangerous consequence to the world, then the fall of Adam, the death of Christ,
What could seem of more dangerous consequence to the world, then the fallen of Adam, the death of christ,
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and the commission of sinne? yet Adams fall made way for Christ, who was the Saviour of the world;
and the commission of sin? yet Adams fallen made Way for christ, who was the Saviour of the world;
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and put us into a better, a more certaine condition, then we were in the first Adam.
and put us into a better, a more certain condition, then we were in the First Adam.
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When Satan had thought to have Cut off this Saviour, and prevented him, that he should not accomplish the work of our redemption, by combining the Jewes against him,
When Satan had Thought to have cut off this Saviour, and prevented him, that he should not accomplish the work of our redemption, by combining the Jews against him,
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and putting it into the heart of Judas to betray him:
and putting it into the heart of Judas to betray him:
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yet herein they did but further the work of our Salvation, and fulfill the determinate Councell of God concerning the same Act. 2.23. In shedding his blood.
yet herein they did but further the work of our Salvation, and fulfil the determinate Council of God Concerning the same Act. 2.23. In shedding his blood.
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they did but Compound a plaister for our wounds; for by his stripes, we were Healed.
they did but Compound a plaster for our wounds; for by his stripes, we were Healed.
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Nay God can so order, and dispose of sinne it selfe; that thereby also he will get Honour to his justice;
Nay God can so order, and dispose of sin it self; that thereby also he will get Honour to his Justice;
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and the manifestarion of Gods Justice, in the exercise of his severe judgments, may make way for the declaration of his mercy; not only unto others;
and the manifestarion of God's justice, in the exercise of his severe Judgments, may make Way for the declaration of his mercy; not only unto Others;
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as through the fall of the Jewes, salvation came unto the Gentils: the Rebellion of Absolom tended to the stablishment of Davids throne; as through the fallen of the Jews, salvation Come unto the Gentiles: the Rebellion of Absalom tended to the establishment of Davids throne;
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as Seneca sayes of the sturdy oakes; the more they are tossed with the winde; the more firmely the are tooted in the earth:
as Senecca Says of the sturdy oaks; the more they Are tossed with the wind; the more firmly the Are tooted in the earth:
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and the destruction of i the foure great Empirs of the world, the Lion, the Beare, the Leopard, the dreadfull beast with iron teeth & terrible Horns, was to this end that thereby a way might be made for the Ancient of dayes; that out of their rubbish a stone might be brought forth without hands;
and the destruction of i the foure great Empirs of the world, the lion, the Bear, the Leopard, the dreadful beast with iron teeth & terrible Horns, was to this end that thereby a Way might be made for the Ancient of days; that out of their rubbish a stone might be brought forth without hands;
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and therefore tis observable, that the revolutions and tumblinges downe of those mountanous kingdomes were not casual,
and Therefore this observable, that the revolutions and tumblings down of those mountainous kingdoms were not casual,
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but directed, and ordered by the providence of God; even those wheeles were full of eyes round about, Eze. 10.12. Moreover;
but directed, and ordered by the providence of God; even those wheels were full of eyes round about, Ezekiel 10.12. Moreover;
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Gods Crosse, providences bring forth peace and comfort to the same persons:
God's Cross, providences bring forth peace and Comfort to the same Persons:
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Joseph had not been raised to that preferment in Egypt, had he not been solde to the Midianitish Merchants. Joseph had not been raised to that preferment in Egypt, had he not been sold to the Midianitish Merchant's.
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Ruth had not been married to Boaz, had there not been a famine in her own country;Ruth had not been married to Boaz, had there not been a famine in her own country;
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periissem nisi periissem; If I had not been undone; I had been undone indeed, may many a man truly say:periissem nisi periissem; If I had not been undone; I had been undone indeed, may many a man truly say:
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All my fiery trialls, have served to refine me, and make me the more glorious and resplendent.
All my fiery trials, have served to refine me, and make me the more glorious and resplendent.
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Awake, O North-winde, and come thou south, blow upon my garden, that the spices thereof may flow out, Cant, 4.16. was the prayer of the Church:Awake, Oh Northwind, and come thou south, blow upon my garden, that the spices thereof may flow out, Cant, 4.16. was the prayer of the Church:
vvb, uh n1, cc vvb pns21 n1, vvb p-acp po11 n1, cst dt n2 av vmb vvi av, n1, crd. vbds dt n1 pp-f dt n1:
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not only the l warme Southerne gales of prosperity, conduce to the welfare of the Church;
not only the l warm Southern gales of Prosperity, conduce to the welfare of the Church;
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but even the nipping bo•sterous blastes, from a contrary Coast, from the North doe often make the graces of Gods people more fragrant, and vigorous.
but even the nipping bo•sterous blasts, from a contrary Coast, from the North do often make the graces of God's people more fragrant, and vigorous.
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1 Ʋse. Let's admire the wisdome and power of God, wh•se wayes are thus past finding out:
1 Ʋse. Let's admire the Wisdom and power of God, wh•se ways Are thus passed finding out:
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who can bring health out of sicknesse, and life out of death:
who can bring health out of sickness, and life out of death:
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who is such an excellent Physitian, as can temper the most poysonous herbes, & make the most unlikely means,
who is such an excellent physician, as can temper the most poisonous herbs, & make the most unlikely means,
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and instruments to worke forth most glorious ends:
and Instruments to work forth most glorious ends:
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though nothing but gall and wormewood be in the premises, yet the conclusion shall be sweer and comfortable:
though nothing but Gall and wormwood be in the premises, yet the conclusion shall be sweer and comfortable:
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though the Assyrian Sennacherib breath forth nothing but rage and tumult against the Lord and his people;
though the assyrian Sennacherib breath forth nothing but rage and tumult against the Lord and his people;
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yet he shall feele a booke in his nose, and a bridle in his lippes, and be turned backe by the way, by which he came, Esa 37.29. The Lord reignes, though the earth be never so unquiet: the multitude shall cry, Alleluja:yet he shall feel a book in his nose, and a bridle in his lips, and be turned back by the Way, by which he Come, Isaiah 37.29. The Lord reigns, though the earth be never so unquiet: the multitude shall cry, Alleluia:
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for the Lord omnipotent reigneth, therfore will we not fear though the earth be moved, and though the mountaines be cast into the midst of the Sea.
for the Lord omnipotent Reigneth, Therefore will we not Fear though the earth be moved, and though the Mountains be cast into the midst of the Sea.
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The Church can never be in a desperate, and deplorable condition which has such a Chymist alwaies at hand, who can bring gold out of drosse? Although the Fig-tree shall not blossome;
The Church can never be in a desperate, and deplorable condition which has such a Chemist always At hand, who can bring gold out of dross? Although the Fig tree shall not blossom;
dt n1 vmb av-x vbi p-acp dt j, cc j n1 r-crq vhz d dt n1 av p-acp n1, r-crq vmb vvi n1 av pp-f n1? cs dt n1 vmb xx vvi;
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neither shall fruit be in the vines: yet I rejoyce in the Lord: I will joy in the God of my salvation.
neither shall fruit be in the vines: yet I rejoice in the Lord: I will joy in the God of my salvation.
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Though events be never so o blacke and dismal, unanswerable to our expectation. Though — Ʋrceus Exit: when we look for peace, behold war, and confusion!
Though events be never so oh black and dismal, unanswerable to our expectation. Though — Ʋrceus Exit: when we look for peace, behold war, and confusion!
cs n2 vbb av-x av uh j-jn cc j, j p-acp po12 n1. cs — np1 fw-la: c-crq pns12 vvb p-acp n1, vvb n1, cc n1!
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when we look for beauty; behold baldnesse and ashes! yet there is such a potter sits at the wheele;
when we look for beauty; behold baldness and Ashes! yet there is such a potter sits At the wheel;
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there is such a Moderator of all successes and issues in this valley of teares, who can file and polish the most deformed lumpes;
there is such a Moderator of all Successes and issues in this valley of tears, who can file and polish the most deformed lumps;
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and make all things whatsoever NONLATINALPHABET to work together for the best to them that love God, Rom. 8.28.
and make all things whatsoever to work together for the best to them that love God, Rom. 8.28.
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What can be of greater force to compose and setle our distracted spirits amidst so many amazing dispensations as we have met with all in latter times,
What can be of greater force to compose and settle our distracted spirits amid so many amazing dispensations as we have met with all in latter times,
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then to consider, that when we see the oppression of the poore, and violent perverting of judgment and justice in a province, that he that is higher then the highest regardeth,
then to Consider, that when we see the oppression of the poor, and violent perverting of judgement and Justice in a province, that he that is higher then the highest Regardeth,
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and there be higher then they Eccl. 5. 8. Providence is full of mysteries; let the way be shame, the crowne is glory;and there be higher then they Ecclesiastes 5. 8. Providence is full of Mysteres; let the Way be shame, the crown is glory;
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and the present condition be Hell, the end is Heaven.
and the present condition be Hell, the end is Heaven.
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Blood, warrs, confusions, oppressions, crushing downe of Christ, and his Church are congruous meanes when they have the vantage to be handled by omnipotency: murmur not then at those tragical changes, Blood, wars, confusions, oppressions, crushing down of christ, and his Church Are congruous means when they have the vantage to be handled by omnipotency: murmur not then At those tragical changes,
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and passages, which thine eyes have beheld under the Sun; for couldest thou behold the further end of them;
and passages, which thine eyes have beheld under the Sun; for Couldst thou behold the further end of them;
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thou wouldest say, all the policy of man could not have contrived them better: the Lord is wonderful in all his works;
thou Wouldst say, all the policy of man could not have contrived them better: the Lord is wondered in all his works;
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in his works of judgment, and vengeance, as well as of mercy, and kindnesse:
in his works of judgement, and vengeance, as well as of mercy, and kindness:
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And though many things come to passe by Gods permission only, and not by his approbation, & allowance; And though many things come to pass by God's permission only, and not by his approbation, & allowance;
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yet as toades and serpents contribute to the perfection of the Universe; so these harsh and rugged events, conduce to the Harmony and beauty of divine providence:
yet as toads and Serpents contribute to the perfection of the Universe; so these harsh and rugged events, conduce to the Harmony and beauty of divine providence:
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Say not thou, what is the cause that former dayes were better then these? for thou doest not enquire wisely concerning this, Eccl. 7.10.Say not thou, what is the cause that former days were better then these? for thou dost not inquire wisely Concerning this, Ecclesiastes 7.10.
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let us run with patience the race that is set before us; and still trust in, let us run with patience the raze that is Set before us; and still trust in,
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and depend upon God though he kill us. The Stoicke could say, we doe but Act that part upon the stage of the world, which our Master hath appointed for us,
and depend upon God though he kill us. The Stoic could say, we do but Act that part upon the stage of the world, which our Master hath appointed for us,
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and therefore we should not be our own carvers, but endeavour to sui mit our willes to the present occurrences. Nay;
and Therefore we should not be our own carvers, but endeavour to sui mit our wills to the present occurrences. Nay;
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the the poore Shepherd could say, being asked by the Travelour what weather we should have, that we should have what weather pleased him:
the the poor Shepherd could say, being asked by the Travelour what weather we should have, that we should have what weather pleased him:
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not as if he (as tis reported of the witches of Lapland) could raise windes, and change at his pleasure:
not as if he (as this reported of the Witches of Lapland) could raise winds, and change At his pleasure:
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but we shall have, saith he, what weather pleaseth God, and that weather shall please me:
but we shall have, Says he, what weather Pleases God, and that weather shall please me:
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so, it were well, if we could truly say with olde Eli when the cloudes gather;
so, it were well, if we could truly say with old Eli when the Clouds gather;
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and the heavens waxe blacke, and gloomie. It is the Lord: let him doe what seemeth him good:
and the heavens wax black, and gloomy. It is the Lord: let him do what seems him good:
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For what seemeth good to the Lord; wil at last prove good to his Church.
For what seems good to the Lord; will At last prove good to his Church.
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If any have been so profane as to account religion fruitlesse and barren, and so be startled in the same;
If any have been so profane as to account Religion fruitless and barren, and so be startled in the same;
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If any have been so foolish, (upon the prosperity of the wicked) as to mutter in their Hearts, that there is no God; they shal at last be so far convinc'd, that they shall sing another tune;
If any have been so foolish, (upon the Prosperity of the wicked) as to mutter in their Hearts, that there is no God; they shall At last be so Far convinced, that they shall sing Another tune;
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eithe• with David in the text — so that a man shall say: verily there is a reward for the righteous; doubtlesse there is a God:
eithe• with David in the text — so that a man shall say: verily there is a reward for the righteous; doubtless there is a God:
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or else with Salomon; He hath made every thing beautiful in his time. Eccle. 3.11.
or Else with Solomon; He hath made every thing beautiful in his time. Eccle. 3.11.
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And since I have mentioned these words of Solomon; me thinkes I heare a Monitor within my brest, prompting me to breake off the thread of this discourse;
And since I have mentioned these words of Solomon; me thinks I hear a Monitor within my breast, prompting me to break off the thread of this discourse;
cc c-acp pns11 vhb vvn d n2 pp-f np1; pno11 vvz pns11 vvb dt np1 p-acp po11 n1, vvg pno11 pc-acp vvi a-acp dt n1 pp-f d n1;
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seeing I can speak nothing on this subject, quod non fuit dictum prius, which hath not,
seeing I can speak nothing on this Subject, quod non fuit dictum prius, which hath not,
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after a more accurate manner, been delivered, not long since from those words, and this place.
After a more accurate manner, been Delivered, not long since from those words, and this place.
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I come therefore to modulate and begin unto you the first part of this song, expressed in the text.
I come Therefore to modulate and begin unto you the First part of this song, expressed in the text.
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1. The Proem, or introduction on. So that a man shall say.
1. The Proem, or introduction on. So that a man shall say.
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2. Obs. The works and judgments of God are done for this purpose• viz. to be taken notice of, by our talking, and speaking of them.
2. Obs. The works and Judgments of God Are done for this purpose• viz. to be taken notice of, by our talking, and speaking of them.
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— So that a man shall say. There is a Canker, and Gangrene, which commonly runs through the veines of our discourse;— So that a man shall say. There is a Canker, and Gangrene, which commonly runs through the Veins of our discourse;
— av cst dt n1 vmb vvi. pc-acp vbz dt n1, cc n1, r-crq av-j vvz p-acp dt n2 pp-f po12 n1;
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either it is spent idlely, and profanely;
either it is spent idly, and profanely;
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or else it is versed in impertinencies like the Athenians, in telling or hearing of newes.
or Else it is versed in Impertinencies like the Athenians, in telling or hearing of news.
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Seldome a word of the judgments, or mercies of God, towards our selves, or others. Never did any age abound with more monuments and presidents of both kinds;
Seldom a word of the Judgments, or Mercies of God, towards our selves, or Others. Never did any age abound with more monuments and Presidents of both Kinds;
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and never any people took less notice of them.
and never any people took less notice of them.
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As the noise of Nilus falling from the mountains, makes the people inhabiting thereabouts to become deafe;
As the noise of Nilus falling from the Mountains, makes the people inhabiting thereabouts to become deaf;
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and an object applyed too close to the Organ takes away, and prevents the act of seeing;
and an Object applied too close to the Organ Takes away, and prevents the act of seeing;
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so the commonness, and frequency of Gods judgments, hath even made us dumbe, and deprived us of the sense of them.
so the commonness, and frequency of God's Judgments, hath even made us dumb, and deprived us of the sense of them.
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It was far otherwise with David: He was never well, but when speaking of the works of God.
It was Far otherwise with David: He was never well, but when speaking of the works of God.
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When the Lord had made any gracious discoveries unto his heart, he was even in travaile untill he had reveald these experiences unto others:
When the Lord had made any gracious discoveries unto his heart, he was even in travail until he had revealed these experiences unto Others:
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Come• saies he, I will tell you what the Lord hath done for my soule. Come• Says he, I will tell you what the Lord hath done for my soul.
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If God did shew himselfe eminently in his works towards others, he could not let them passe without observation;
If God did show himself eminently in his works towards Others, he could not let them pass without observation;
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and having observed them, he could no more be restrained from speaking of them, then gun-powder from giving a Crack,
and having observed them, he could no more be restrained from speaking of them, then gunpowder from giving a Crac,
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when once it hath tasted of the fire: for to this he seems to allude Ps. 39.3. My heart was hot within me, while I was musing the fire burned:
when once it hath tasted of the fire: for to this he seems to allude Ps. 39.3. My heart was hight within me, while I was musing the fire burned:
c-crq a-acp pn31 vhz vvn pp-f dt n1: c-acp p-acp d pns31 vvz pc-acp vvi np1 crd. po11 n1 vbds j p-acp pno11, cs pns11 vbds vvg dt n1 vvn:
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then spake I with my tongue. then spoke I with my tongue.
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And what did he say in this case? why, the Lord is terrible in his doings to the children of men.
And what did he say in this case? why, the Lord is terrible in his doings to the children of men.
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Ps. 66. 5. Men shall speak of the might of thy marveilous works: and he will bear his part too, he will make one;
Ps. 66. 5. Men shall speak of the might of thy marvelous works: and he will bear his part too, he will make one;
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and I will also tell of thy greatnesse. To this end he calls upon others: Talke of all his wondrous works. Ps. 105.2. and I will also tell of thy greatness. To this end he calls upon Others: Talk of all his wondrous works. Ps. 105.2.
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Nay he accounts them beasts, and Ideots, that apprehend not the language of the rod, or the dialect of mercies, O Lord how great are thy works!
Nay he accounts them beasts, and Idiots, that apprehend not the language of the rod, or the dialect of Mercies, Oh Lord how great Are thy works!
uh-x pns31 vvz pno32 n2, cc n2, cst vvb xx dt n1 pp-f dt n1, cc dt n1 pp-f n2, uh n1 c-crq j vbr po21 n2!
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a brutish man knoweth not, neither doth a foole understand this. Ps. 92.5.6. though sometimes the works of God are so transparent:a brutish man Knoweth not, neither does a fool understand this. Ps. 92.5.6. though sometime the works of God Are so transparent:
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and illustrious that men, who are otherwise purblind in the things of God, cannot but take notice of them;
and illustrious that men, who Are otherwise purblind in the things of God, cannot but take notice of them;
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therefore the first words of the text are read thus. A man of the earth shall say.
Therefore the First words of the text Are read thus. A man of the earth shall say.
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The Jewes were but men of the earth;
The Jews were but men of the earth;
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yet when they saw those wonders at the death of Christ, as the renting of the temple, opening of the graves,
yet when they saw those wonders At the death of christ, as the renting of the temple, opening of the graves,
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and darknesse in the heavens, they could not but say, that the God of nature suffered:
and darkness in the heavens, they could not but say, that the God of nature suffered:
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This was none else but the Son of God. The miracles also which Christ wrought, extorted the same confession from the Devill himselfe:This was none Else but the Son of God. The Miracles also which christ wrought, extorted the same Confessi from the devil himself:
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Thou art Christ the Son of the living God; therefore it is that the Devils beleive, and tremble. Thou art christ the Son of the living God; Therefore it is that the Devils believe, and tremble.
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What was Balaam, and the old Prophet, but men of the earth? yet the one was so convinced of the blessednesse of Israel, that he Wisht his latter end might be like theirs, after he had endeavoured to curse them in his life time;
What was balaam, and the old Prophet, but men of the earth? yet the one was so convinced of the blessedness of Israel, that he Wished his latter end might be like theirs, After he had endeavoured to curse them in his life time;
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the other gave order that his dead body should be buried in the Seputcher of the man of God, whom he had deceived a little before by tempting him to disobedience to the word of the Lord,
the other gave order that his dead body should be buried in the Seputcher of the man of God, whom he had deceived a little before by tempting him to disobedience to the word of the Lord,
dt n-jn vvd n1 cst po31 j n1 vmd vbi vvn p-acp dt n1 pp-f dt n1 pp-f np1, r-crq pns31 vhd vvn dt j c-acp p-acp vvg pno31 p-acp n1 p-acp dt n1 pp-f dt n1,
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and so expoling him to a Lyon 1 Kin. 13, 31. The very Heathens Plato and Aristotle, beholding the workes of Nature, Creation, and Providence;
and so expoling him to a lion 1 Kin. 13, 31. The very heathens Plato and Aristotle, beholding the works of Nature, Creation, and Providence;
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learned to call him NONLATINALPHABET, or Ensentium, the Authour of all Being; whom Moses called Jehovah, or I Am.
learned to call him, or Ensentium, the Author of all Being; whom Moses called Jehovah, or I Am.
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1. Particularly, when we see the works of Gods mercy towards us; we must talk of them, with the Accent of Praises, Glory, and thanksgiving:
1. Particularly, when we see the works of God's mercy towards us; we must talk of them, with the Accent of Praises, Glory, and thanksgiving:
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who is a god like our God? Honour, and praise be given to Him that sits on the Throne. who is a god like our God? Honour, and praise be given to Him that sits on the Throne.
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Moses and Barak had their NONLATINALPHABET, there solemne souges, to celebrate the goodnesse of God, in overthrowing their enemies.Moses and Barak had their, there solemn souges, to celebrate the Goodness of God, in overthrowing their enemies.
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What pompous, and costly triumphs, do we red of among the very Heathen, when they rode in their victorious charriots,
What pompous, and costly Triumphos, do we read of among the very Heathen, when they road in their victorious chariots,
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and devoted the enemies spoiles, and sang their 10 Poeans to some imaginary god or other;
and devoted the enemies spoils, and sang their 10 Peans to Some imaginary god or other;
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to whom they acknowledged the glory of their conquest to be due? But what need we have recourse to their moth eaten and fained Annals? we have examples enough in the book of life:
to whom they acknowledged the glory of their conquest to be due? But what need we have recourse to their moth eaten and feigned Annals? we have Examples enough in the book of life:
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when the Angells poured out their vials upon the Beast, and such as had his mark, immediately you have Gods faithfull servants singing the song of Moses, and the lamb, who shall not fears thee, O Lord!
when the Angels poured out their vials upon the Beast, and such as had his mark, immediately you have God's faithful Servants singing the song of Moses, and the lamb, who shall not fears thee, Oh Lord!
c-crq dt n2 vvd av po32 n2 p-acp dt n1, cc d c-acp vhd po31 n1, av-j pn22 vhb n2 j n2 vvg dt n1 pp-f np1, cc dt n1, r-crq vmb xx vvz pno21, uh n1!
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and glorify thy name? for thy judgments are made manifest: they have shed the blood of Saints, and thou hast given them blood to drinks. and Glorify thy name? for thy Judgments Are made manifest: they have shed the blood of Saints, and thou hast given them blood to drinks.
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2. The works of Gods judgments must be talkt of, with trembling, and humility. The Lord is to be feared for his judgments.
2. The works of God's Judgments must be talked of, with trembling, and humility. The Lord is to be feared for his Judgments.
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As David trembled when he saw Ʋzzah smitten, 2 Sam. 6.9. The Heathen mariners feared the Lord exceedingly, and offered sacrifice, when they saw the wonders of the Lord upon the deep sea, Jonah. 1.16.As David trembled when he saw Ʋzzah smitten, 2 Sam. 6.9. The Heathen Mariners feared the Lord exceedingly, and offered sacrifice, when they saw the wonders of the Lord upon the deep sea, Jonah. 1.16.
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No greater signe of senslesse stupidity, then for a man to hug himselfe, to snort in security, to stretch upon beds of Ivory,
No greater Signen of senseless stupidity, then for a man to hug himself, to snort in security, to stretch upon Beds of Ivory,
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and to drink wine in bowles;
and to drink wine in bowls;
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when all things are in a flame round about, when the very beames of the Temple crack, the pillars of the state totter,
when all things Are in a flame round about, when the very beams of the Temple Crac, the pillars of the state totter,
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and poore Joseph either begging or running for his life. Wise men will lay these things to heart, and speak of them too;
and poor Joseph either begging or running for his life. Wise men will lay these things to heart, and speak of them too;
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not with the sound of the Viall, but with the tone of the Bitterne, to the tune of Hadadrimmon.
not with the found of the Vial, but with the tone of the Bitterne, to the tune of Hadadrimmon.
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Ʋse. Are Gods works of providence, whether of mercy, or judgment to be spoken of? spoken of among our selves,Ʋse. are God's works of providence, whither of mercy, or judgement to be spoken of? spoken of among our selves,
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and to our children, that they may also tell them that come after, from generation to generation, that they may be had in Everlasting remembrance? let this reprove our backwardnesse herein, as if we regarded not the works of the Lord,
and to our children, that they may also tell them that come After, from generation to generation, that they may be had in Everlasting remembrance? let this reprove our backwardness herein, as if we regarded not the works of the Lord,
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or the operation of his hands. Our owne Acts, we are prone to trumpet forth, and proclaime to the world;or the operation of his hands. Our own Acts, we Are prove to trumpet forth, and proclaim to the world;
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we could be content, they should be registred in brasse, or marble;
we could be content, they should be registered in brass, or Marble;
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but the works of the Lord, we either swallow into a gulfe, or write in water. 3. Obs:
but the works of the Lord, we either swallow into a gulf, or write in water. 3. Obs:
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No man shall serve God for nought. No man shall serve God for nought.
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Or, He that sowes the seed of righteousnesse, shall doubtlesse come againe with rejoycing, and bring his sheaves with him — verily there is a reward for the righteous.
Or, He that sows the seed of righteousness, shall doubtless come again with rejoicing, and bring his sheaves with him — verily there is a reward for the righteous.
cc, pns31 cst n2 dt n1 pp-f n1, vmb av-j vvi av p-acp vvg, cc vvi po31 n2 p-acp pno31 — av-j a-acp vbz dt n1 p-acp dt j.
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There is no trade, merchandise, or profession so thriving, and brings in so much increase as religion,
There is no trade, merchandise, or profession so thriving, and brings in so much increase as Religion,
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and a Conscionable walking with God and men. I know this truth is look't on as a paradox by most;
and a Conscionable walking with God and men. I know this truth is looked on as a paradox by most;
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who catch at what is present; but lay not up a good foundation for the time to come;
who catch At what is present; but lay not up a good Foundation for the time to come;
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nor provide for an estate in reversion. Righteousnesse is accounted barred, and fruitlesse; attended with continuall trouble, and expence of duties, without any income, or Harvest of reward.
nor provide for an estate in reversion. Righteousness is accounted barred, and fruitless; attended with continual trouble, and expense of duties, without any income, or Harvest of reward.
ccx vvi p-acp dt n1 p-acp n1. n1 vbz vvn vvn, cc j; vvn p-acp j n1, cc n1 pp-f n2, p-acp d n1, cc n1 pp-f n1.
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1444
Tell men, that by grasping the pleasures, and profits of this world, they hazard the losse of that recompence of reward, which shall one day be distributed to the faithfull;
Tell men, that by grasping the pleasures, and profits of this world, they hazard the loss of that recompense of reward, which shall one day be distributed to the faithful;
np1 n2, cst p-acp j-vvg dt n2, cc n2 pp-f d n1, pns32 vvb dt n1 pp-f d n1 pp-f n1, r-crq vmb crd n1 vbb vvn p-acp dt j;
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and that they shall have neither lot nor portion in the Inheritance of the Saints in light.
and that they shall have neither lot nor portion in the Inheritance of the Saints in Light.
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Alas they look upon that recompence, and this Inheritance, as meere Chymaera's, and fictions.
Alas they look upon that recompense, and this Inheritance, as mere Chimaera's, and fictions.
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1447
A messe of pottage is better to these Gadarens, then such birthsrights, let them alone to chew the sweet gobbets of iniquity,A mess of pottage is better to these Gadarenes, then such birthsrights, let them alone to chew the sweet gobbets of iniquity,
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1448
and to surfet upon the desires of their owne hearts, and the wayes of their owne eyes;
and to surfeit upon the Desires of their own hearts, and the ways of their own eyes;
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1449
and then they think they have got the start of all strict, and Conscionable enoches: As for the preferments,
and then they think they have god the start of all strict, and Conscionable Enoch: As for the preferments,
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and joyes of Heaven, Credat Judaeus: let who will beleive;
and Joys of Heaven, Credat Judaeus: let who will believe;
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for they do not valeat amicum lumen: farewell the hopes of that unspeakable light, and pleasant manna in heaven;
for they do not valeat Amicum lumen: farewell the hope's of that unspeakable Light, and pleasant manna in heaven;
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1452
if they may but sport themselves in the works of darknesse, and feed upon huskes here.
if they may but sport themselves in the works of darkness, and feed upon husks Here.
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1453
Give them a Palace in Paris, and then with that French Duke, they care not for paradise:
Give them a Palace in paris, and then with that French Duke, they care not for paradise:
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1454
give them but ground which is pleasant and rich, and then with the Rubenites, they will gladly take up their rest on this side Canaan, so Brutish are they in their understandings;
give them but ground which is pleasant and rich, and then with the Reubenites, they will gladly take up their rest on this side Canaan, so Brutish Are they in their understandings;
vvb pno32 p-acp n1 r-crq vbz j cc j, cc av p-acp dt np2, pns32 vmb av-j vvi a-acp po32 n1 p-acp d n1 np1, av j vbr pns32 p-acp po32 n2;
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1455
as if their soules within them, served only for salt to keep them from stinking: but I must let these sensuall Epicures, and grosse Infidells know;
as if their Souls within them, served only for salt to keep them from stinking: but I must let these sensual Epicureans, and gross Infidels know;
c-acp cs po32 n2 p-acp pno32, vvd av-j p-acp n1 pc-acp vvi pno32 p-acp vvg: cc-acp pns11 vmb vvi d j n2, cc j n2 vvb;
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That Godlinesse is great gaine — verily there is a reward for the righteous. The Scriptures are very copious in asserting this point;
That Godliness is great gain — verily there is a reward for the righteous. The Scriptures Are very copious in asserting this point;
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1457
as it were on purpose to hold up our spirits, amidst all discouragements. Blessings shall cover the head of the righteous, Prov. 10.6.
as it were on purpose to hold up our spirits, amid all discouragements. Blessings shall cover the head of the righteous, Curae 10.6.
c-acp pn31 vbdr p-acp n1 pc-acp vvi a-acp po12 n2, p-acp d n2. n2 vmb vvi dt n1 pp-f dt j, np1 crd.
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1458
And not only their heads shall be covered with blessings; but they shall be surrounded with an affluence of all comforts;
And not only their Heads shall be covered with blessings; but they shall be surrounded with an affluence of all comforts;
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mercy compasseth them about, Ps. 32.10. They shall be satisfyed with marrow, and fatnesse, and they shall drink of the rivers of the pleasures of God. mercy Compasseth them about, Ps. 32.10. They shall be satisfied with marrow, and fatness, and they shall drink of the Rivers of the pleasures of God.
n1 vvz pno32 a-acp, np1 crd. pns32 vmb vbi vvn p-acp n1, cc n1, cc pns32 vmb vvi pp-f dt n2 pp-f dt n2 pp-f np1.
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Since, the beginning of the world men have not seene, nor perceived by the care, what God hath prepared for him that waiteth for him, Esa. 64.4.Since, the beginning of the world men have not seen, nor perceived by the care, what God hath prepared for him that waits for him, Isaiah 64.4.
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1461
How can it be otherwise? seeing they are betrothed, and married to God himselfe;
How can it be otherwise? seeing they Are betrothed, and married to God himself;
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and can they want any thing that have such a head? such a husband? I will be thy everlasting reward, said the Lord to Abraham, and in him to all beleivers, Gen. 15.1. they cannot want, for he is Eleshaddai, the Lord Al-sufficient: and he cannot forget them;
and can they want any thing that have such a head? such a husband? I will be thy everlasting reward, said the Lord to Abraham, and in him to all believers, Gen. 15.1. they cannot want, for he is Eleshaddai, the Lord All-sufficient: and he cannot forget them;
cc vmb pns32 vvi d n1 cst vhb d dt n1? d dt n1? pns11 vmb vbi po21 j n1, vvd dt n1 p-acp np1, cc p-acp pno31 p-acp d n2, np1 crd. pns32 vmbx vvi, c-acp pns31 vbz np1, dt n1 j: cc pns31 vmbx vvi pno32;
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for they are engraven upon the palmes of his hands.
for they Are engraven upon the palms of his hands.
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Happy are the people that are in such a Case, yea blessed are the people, who have the Lord for their God. Happy Are the people that Are in such a Case, yea blessed Are the people, who have the Lord for their God.
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As the Lords people are his portion, and his Inheritance; all that he delights in, in the whole world;
As the lords people Are his portion, and his Inheritance; all that he delights in, in the Whole world;
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1466
so on the other hand, Gods people have bin content to see all their happinesse laid up in God:
so on the other hand, God's people have been content to see all their happiness laid up in God:
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the Lord is the portion of my inheritance, and againe; the Lord is my portion in the land of the living. the Lord is the portion of my inheritance, and again; the Lord is my portion in the land of the living.
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1. The righteous are rewarded with the things of this world.
1. The righteous Are rewarded with the things of this world.
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And now me thinks I see you attending with both eares, how this shall be made good.
And now me thinks I see you attending with both ears, how this shall be made good.
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This position is like that Demonstration, which Prodicus told his schollars, he would acquaint them with, which should be worth forty groates the learning; This position is like that Demonstration, which Prodicus told his Scholars, he would acquaint them with, which should be worth forty groats the learning;
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that so he might rouse them up, and whet their attention when they were almost tired, and weary.
that so he might rouse them up, and whet their attention when they were almost tired, and weary.
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So me thinkes I heare you say, will God reward his servants: with the things of this world? then we will be all his disciples;
So me thinks I hear you say, will God reward his Servants: with the things of this world? then we will be all his Disciples;
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will Christ, the son of David, give us fields, and vineyards, and make us Captaines of thousands,
will christ, the son of David, give us fields, and vineyards, and make us Captains of thousands,
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and Captaines of Hundreds? then we will all follow his Colours, and be his souldiers.and Captains of Hundreds? then we will all follow his Colours, and be his Soldiers.
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If the Kingdome of Christ were a temporall Kingdome; as the mother of Zebedees children dreamed;
If the Kingdom of christ were a temporal Kingdom; as the mother of Zebedee's children dreamed;
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then it were worth seeking, that we might sit on the right hand, and left hand of Christ in such a Kingdome:
then it were worth seeking, that we might fit on the right hand, and left hand of christ in such a Kingdom:
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moriar mudò imperem. I would struggle hard to have some place of preferment in that Kingdome. But alas!moriar mudò imperem. I would struggle hard to have Some place of preferment in that Kingdom. But alas!
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the righteous for the most part are like Noahs dove; they can sind no rest for the soles of their feet:
the righteous for the most part Are like Noahs dove; they can sind no rest for the soles of their feet:
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the Foxes have holes; and the Birds of the Aire have nests; but the son of man himselfe, had not where to lay his head. the Foxes have holes; and the Birds of the Air have nests; but the son of man himself, had not where to lay his head.
dt n2 vhb n2; cc dt n2 pp-f dt n1 vhb n2; cc-acp dt n1 pp-f n1 px31, vhd xx c-crq pc-acp vvi po31 n1.
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How are the righteous then rewarded with the things of this life? to this I answer, It is true,
How Are the righteous then rewarded with the things of this life? to this I answer, It is true,
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If we measure the things of this life by the acre, and weigh them by the pound, the righteous for the most part have the least share:
If we measure the things of this life by the acre, and weigh them by the pound, the righteous for the most part have the least share:
cs pns12 vvb dt n2 pp-f d n1 p-acp dt n1, cc vvi pno32 p-acp dt n1, dt j p-acp dt av-ds n1 vhb dt ds n1:
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but yet that little which they have, is farre better then the great riches of the ungodly.
but yet that little which they have, is Far better then the great riches of the ungodly.
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1483
Godlines with content is great gaine: browne bread, and the Gospell (said the Martyr) is good cheare.Godliness with content is great gain: brown bred, and the Gospel (said the Martyr) is good cheer.
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Behold, my servants shall eate, but ye shall be hungry, my servants shall sing for joy of heart, Behold, my Servants shall eat, but you shall be hungry, my Servants shall sing for joy of heart,
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but ye shall cry for sorrow of heart, and shall howle for vexation of spirit Esa. 65.13, 14. How many darlings of the world are vext with a cursed thirst,but you shall cry for sorrow of heart, and shall howl for vexation of Spirit Isaiah 65.13, 14. How many darlings of the world Are vexed with a cursed thirst,
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though they swimme in golden streames;
though they swim in golden streams;
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and are leane and meagre, amidst the fat of the earth? as Pharaohs leane Kine, were leane still,
and Are lean and meager, amid the fat of the earth? as Pharaohs lean Kine, were lean still,
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after they had devour'd the seven fat ones.
After they had devoured the seven fat ones.
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And though, as God gives them riches, and wealth, so he should give them power to ea•e thereof, and to rejoyce in their labour, Eccles. 5.19.
And though, as God gives them riches, and wealth, so he should give them power to ea•e thereof, and to rejoice in their labour, Eccles. 5.19.
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Yet it is their portion; in the same verse, though their bellies are fill'd with hid treasures,
Yet it is their portion; in the same verse, though their bellies Are filled with hid treasures,
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1491
and they leave the rest of their substance to their babes. Yet this they purchase at a deare rate;and they leave the rest of their substance to their babes. Yet this they purchase At a deer rate;
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for in the same place againe, they are said to have their portion in this life, Ps. 17.14. Verily I say unto you they have their reward, Mat. 6.2.
for in the same place again, they Are said to have their portion in this life, Ps. 17.14. Verily I say unto you they have their reward, Mathew 6.2.
c-acp p-acp dt d n1 av, pns32 vbr vvn pc-acp vhi po32 n1 p-acp d n1, np1 crd. av-j pns11 vvb p-acp pn22 pns32 vhb po32 n1, np1 crd.
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Therefore Christ bid the rich man remember, that he received his good things in his life time.
Therefore christ bid the rich man Remember, that he received his good things in his life time.
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Now the righteous are as Heires under age, though they differ not from servants for the present,
Now the righteous Are as Heirs under age, though they differ not from Servants for the present,
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1495
yet they are princes in a disguise, and have a title to a boundlesse Inheritance hereafter;
yet they Are Princes in a disguise, and have a title to a boundless Inheritance hereafter;
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Great shall their reward be in heaven: Great shall their reward be in heaven:
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Hereafter did I say? and in Heaven? nay the righteous shall inherit the earth, Psalm. 37.20.
Hereafter did I say? and in Heaven? nay the righteous shall inherit the earth, Psalm. 37.20.
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1498
they have a title to both worldes, Godlinesse hath the promises of this life, and that which is to come,
they have a title to both world's, Godliness hath the promises of this life, and that which is to come,
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whether things present, or things to come, all are yours. Having nothing, yet possessing all things. whither things present, or things to come, all Are yours. Having nothing, yet possessing all things.
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Their title to what they have not is better, then the wicked mans to what he has.
Their title to what they have not is better, then the wicked men to what he has.
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I meane not, as if all right, and power were founded upon grace;
I mean not, as if all right, and power were founded upon grace;
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or according to levelling principles, as if the Saints might spoyle the wicked of their inheritances,
or according to levelling principles, as if the Saints might spoil the wicked of their inheritances,
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1503
as the Israelites did the Egyptians: no doubt, but wicked men have a Civill right to what they have, to fence them from plundering;
as the Israelites did the egyptians: no doubt, but wicked men have a Civil right to what they have, to fence them from plundering;
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1504
They receive their goods ex largitate, from Gods common mercy and kindnesse to them:
They receive their goods ex largitate, from God's Common mercy and kindness to them:
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1505
but now the righteous have a divine right unto, and a sanctified use of the Creatures.
but now the righteous have a divine right unto, and a sanctified use of the Creatures.
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1506
They have them not by usurpation, but ex promisso, by virtue of Gods promise; to them are the promises made Gal. 3.16.
They have them not by usurpation, but ex Promisso, by virtue of God's promise; to them Are the promises made Gal. 3.16.
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Although we must needs say, God takes his owne time, to fulfill his owne promises; seeing that he is not a physicall, but a most free agent;
Although we must needs say, God Takes his own time, to fulfil his own promises; seeing that he is not a physical, but a most free agent;
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1508
every Individuall righteous person doth not presently tast the sweetnesse of Gods promises especially concerning temporall things, David kept sheepe for a time,
every Individu righteous person does not presently taste the sweetness of God's promises especially Concerning temporal things, David kept sheep for a time,
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1509
after he was anointed to the Kingdome: through patience we inherit the promises. After ye have done the will of God;
After he was anointed to the Kingdom: through patience we inherit the promises. After you have done the will of God;
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1510
ye have need of patience, that ye may receive the promise. Though the Lord saies; Behold, I come quickly, and my reward is with me: yet he speaks like himselfe: you have need of patience, that you may receive the promise. Though the Lord Says; Behold, I come quickly, and my reward is with me: yet he speaks like himself:
pn22 vhb n1 pp-f n1, cst pn22 vmb vvi dt n1. cs dt n1 vvz; vvb, pns11 vvb av-j, cc po11 n1 vbz p-acp pno11: av pns31 vvz av-j px31:
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for with him a thousand yeares are but as yesterday: or he spake, as the prophets by his spirit wrote; for with him a thousand Years Are but as yesterday: or he spoke, as the Prophets by his Spirit wrote;
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1512
who spake of things to come, as already done;
who spoke of things to come, as already done;
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1513
to us a son is borne, and what was many hundred yeares after to be accomplished, was said shortly to come to passe.
to us a son is born, and what was many hundred Years After to be accomplished, was said shortly to come to pass.
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1514
It is little while, and I will shake the Heavens, and the desire of all Nations shall come;
It is little while, and I will shake the Heavens, and the desire of all nations shall come;
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1515
yet he came not till above foure hundred yeares after.
yet he Come not till above foure hundred Years After.
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1516
After the Angell had proclaimed, that such as worship the beast, and his image, and receive the marke of his name, should be tormented with fire, and brimstone;
After the Angel had proclaimed, that such as worship the beast, and his image, and receive the mark of his name, should be tormented with fire, and brimstone;
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1517
that their smoke should ascend up for ever; and they should have no rest day or night:
that their smoke should ascend up for ever; and they should have no rest day or night:
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1518
it followes at the next verse. Here is the patience of the Saints:
it follows At the next verse. Here is the patience of the Saints:
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1519
one would have thought, he should rather have added, here is the joy, and triumph of the Saints, to see their enemies destroyed:
one would have Thought, he should rather have added, Here is the joy, and triumph of the Saints, to see their enemies destroyed:
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1520
but because this promise was not presently to take place, but in many, many generations after;
but Because this promise was not presently to take place, but in many, many generations After;
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1521
and in the mean space Babylon was to sit as Queen, and permitted to make havock of the worshippers of the Jam be.
and in the mean Molle Babylon was to fit as Queen, and permitted to make havoc of the worshippers of the Jam be.
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1522
Therefore tis said immediately here is the patience of the Saints, Rev. 14. 10, 11, 12. they must stay,
Therefore this said immediately Here is the patience of the Saints, Rev. 14. 10, 11, 12. they must stay,
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1523
untill the time come, that the Lord make inquisition for blood; then he will remember them Psal. 9.12.
until the time come, that the Lord make inquisition for blood; then he will Remember them Psalm 9.12.
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1524
And as the Lord doth not presently take vengeance of the wicked;
And as the Lord does not presently take vengeance of the wicked;
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1525
so doth he not presently reward the righteous, He looks into the records of Heaven, his book of remembrance first, wherin all their righteous acts are written:
so does he not presently reward the righteous, He looks into the records of Heaven, his book of remembrance First, wherein all their righteous acts Are written:
av vdz pns31 xx av-j vvi dt j, pns31 vvz p-acp dt n2 pp-f n1, po31 n1 pp-f n1 ord, c-crq d po32 j n2 vbr vvn:
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as Mordecai was near the Gallowes, though he discovered the Traitors, and so saved the Kings life, till Ahasuerus read in the Chronicle where this was recorded, Ester. 6.1, 2, 3. 2. God rewards the righteous with Honour.
as Mordecai was near the Gallows, though he discovered the Traitors, and so saved the Kings life, till Ahasuerus read in the Chronicle where this was recorded, Ester. 6.1, 2, 3. 2. God rewards the righteous with Honour.
c-acp np1 vbds av-j dt n2, cs pns31 vvd dt n2, cc av vvd dt ng1 n1, c-acp np1 vvb p-acp dt n1 c-crq d vbds vvn, np1. crd, crd, crd crd np1 vvz dt j p-acp n1.
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The name of the wicked shall rot; and they shall leave their name for a curse. The name of the wicked shall rot; and they shall leave their name for a curse.
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They are as chaffe, as scume, as refuse silver; And though they ruffle never so much in the gawdy plumes of glorious titles;
They Are as chaff, as scume, as refuse silver; And though they ruffle never so much in the Gaudy plumes of glorious titles;
pns32 vbr p-acp n1, c-acp j-jn, c-acp vvb n1; cc cs pns32 vvi av-x av av-d p-acp dt j n2 pp-f j n2;
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yet it may be said of them, as it was of Naaman, but they are Lepers; but they are sinful wretches: this degrades them:
yet it may be said of them, as it was of Naaman, but they Are Lepers; but they Are sinful wretches: this degrades them:
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this spoyles, staines, and dashes their honour; and layes it in the dust:
this spoils, stains, and Dashes their honour; and lays it in the dust:
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as tis said of the Eagles feathers, that if they are mixt with the feathers of other fowle;
as this said of the Eagles Feathers, that if they Are mixed with the Feathers of other fowl;
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1532
those will consume & devoute these;
those will consume & devout these;
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so, where there is the worme of a predominant sin, it will undermine the gourd of aspiring glory.
so, where there is the worm of a predominant since, it will undermine the gourd of aspiring glory.
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1534
Reuben shal not excel, though he was Jacobs first-borne, and the begining of his strength; because he was incestuous and went up into his Fathers bed. Reuben shall not excel, though he was Jacobs firstborn, and the beginning of his strength; Because he was incestuous and went up into his Father's Bed.
np1 vmb xx vvi, cs pns31 vbds np1 j, cc dt n-vvg pp-f po31 n1; c-acp pns31 vbds j cc vvd a-acp p-acp po31 ng1 n1.
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1535
They that despise me shall be lightly esteemed:
They that despise me shall be lightly esteemed:
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though they be never so great, they stinke in the nostrils of God, and good men.
though they be never so great, they stink in the nostrils of God, and good men.
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According to that tradition of an Angel walking by the way, meeting a proud gallant, in sumptuous apparrel, all to perfumed, According to that tradition of an Angel walking by the Way, meeting a proud gallant, in sumptuous apparel, all to perfumed,
vvg p-acp d n1 pp-f dt n1 vvg p-acp dt n1, vvg dt j j-jn, p-acp j n1, av-d pc-acp j-vvn,
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and going in such a stately garbe, as if he would strike reverence in those that saw him even to adoration:
and going in such a stately garb, as if he would strike Reverence in those that saw him even to adoration:
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1539
This Angel started out of the way, and held his nose, as if he had passed by some stinking carcasse, or nasty dunghil;
This Angel started out of the Way, and held his nose, as if he had passed by Some stinking carcase, or nasty dunghill;
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to shew that as God seeth not as man seeth, for man looketh to the outward appearance,
to show that as God sees not as man sees, for man looks to the outward appearance,
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but the Lord lookes on the heart:
but the Lord looks on the heart:
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1542
So, Holy men see not, as the men of the world see, these turne the eye of respect after tall Eliabs, and after the glittering objects of riches and power;
So, Holy men see not, as the men of the world see, these turn the eye of respect After tall Eliab's, and After the glittering objects of riches and power;
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1543
as the Sun-flower, and marrigold turne after the Sun, but the other honour those most, who excell most in grace and goodnesse.
as the Sunflower, and marrigold turn After the Sun, but the other honour those most, who excel most in grace and Goodness.
c-acp dt n1, cc n1 vvb p-acp dt n1, cc-acp dt j-jn n1 d av-ds, r-crq vvb av-ds p-acp n1 cc n1.
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1544
As when Jonathan saw the prowesse, humility and other transcendent qualifications in David, tis said, the soule of Jonathan was knit with the soule of David,
As when Johnathan saw the prowess, humility and other transcendent qualifications in David, this said, the soul of Johnathan was knit with the soul of David,
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and Jonathan loved him as his own soule. 1 Sam. 18.1. It is true; we must honour even wicked men according to their places, authority, and relations;and Johnathan loved him as his own soul. 1 Sam. 18.1. It is true; we must honour even wicked men according to their places, Authority, and relations;
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but herein our honour is to be terminated upon the image of Gods power in them,
but herein our honour is to be terminated upon the image of God's power in them,
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and not upon their personal abominations. But now the righteous are honourable even in ragges: their faces shine with rayes of majesty reflected from God himselfe;
and not upon their personal abominations. But now the righteous Are honourable even in rags: their faces shine with rays of majesty reflected from God himself;
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though every Balaam cannot discern them. As the blinde Jewes could see nothing in Christ himselfe, that was desirable, Esa, 3.2.3.
though every balaam cannot discern them. As the blind Jews could see nothing in christ himself, that was desirable, Isaiah, 3.2.3.
cs d np1 vmbx vvi pno32. p-acp dt j np2 vmd vvi pix p-acp np1 px31, cst vbds j, np1, crd.
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1549
But the Easterne wise-men saw the divinity sparkling in him amidst the straw, and the litter,
But the Eastern Wise men saw the divinity sparkling in him amid the straw, and the litter,
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1550
and therefore they came many a weary step to worship him; this they acknowledged by their mystical gifes, gold, myrrhe, Frankincense:
and Therefore they Come many a weary step to worship him; this they acknowledged by their mystical gifes, gold, myrrh, Frankincense:
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so the generatió of the righteous have beenillustrious & glorious whē under the sawes & harrowes of persecution.
so the generatió of the righteous have beenillustrious & glorious when under the saws & harrows of persecution.
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1552
Constantines eyes saw such luster in Paphnutius the Confessor, when Maximian had pluckt out one of his eyes, that he fell upon him, and kist him; Constantines eyes saw such luster in Paphnutius the Confessor, when Maximian had plucked out one of his eyes, that he fell upon him, and kissed him;
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1553
and he kissed that place most, where his eye had been pluckt forth, that as the heart of Christ was ravished with one of the Spouses eyes;
and he kissed that place most, where his eye had been plucked forth, that as the heart of christ was ravished with one of the Spouses eyes;
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1554
understand it of her faith, or love;
understand it of her faith, or love;
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1555
My Sister, my Spouse, thou hast ravisht my heart with one of thy eyes, Cant. 4 9. So the good Emperours heart was ravisht with the very hole, wherein one of the Confessors eyes had been.
My Sister, my Spouse, thou hast ravished my heart with one of thy eyes, Cant 4 9. So the good emperors heart was ravished with the very hold, wherein one of the Confessors eyes had been.
po11 n1, po11 n1, pns21 vh2 vvn po11 n1 p-acp crd pp-f po21 n2, np1 crd crd np1 dt j ng1 n1 vbds vvn p-acp dt j n1, c-crq crd pp-f dt n2 n2 vhd vbn.
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1556
The Romane Senatours were very awful in their gownes;
The Roman Senators were very awful in their gowns;
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1557
so a Christian clothed with the garment of holinesse, looks as if he were clothed in purple, since thou art pretious in my sight, thou hast been honourable, &c. Esa. 43.4. He is honourable in his life; A king, a Priest: guarded with Angels:
so a Christian clothed with the garment of holiness, looks as if he were clothed in purple, since thou art precious in my sighed, thou hast been honourable, etc. Isaiah 43.4. He is honourable in his life; A King, a Priest: guarded with Angels:
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1558
He has a new, and royal name, better then of Sons and Daughters, Esa. 56.5. Honourable after death.
He has a new, and royal name, better then of Sons and Daughters, Isaiah 56.5. Honourable After death.
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1559
His very name shall carry a sweet savour with it. A good q name is better then pretious ointment:
His very name shall carry a sweet savour with it. A good q name is better then precious ointment:
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1560
The memorial of the Just is blessed, Prov. 10.7. His horne shall be exalted with honour. The memorial of the Just is blessed, Curae 10.7. His horn shall be exalted with honour.
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1561
We are most of us very Aery: we would faine fly through the mouthes of men, upon the wings of fame:
We Are most of us very Aery: we would feign fly through the mouths of men, upon the wings of fame:
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1562
let us conquer our own Corruptions;
let us conquer our own Corruptions;
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1563
so we shall be more famous, then Alexander, or Caesar. Let us expresse the power of religion in our lives,
so we shall be more famous, then Alexander, or Caesar. Let us express the power of Religion in our lives,
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1564
& our names shall out •ast brasse, and marble: such a reward have all the righteous:
& our names shall out •ast brass, and Marble: such a reward have all the righteous:
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such honour have all his Saints. Ps. 149.9. 3. God rewards the righteous with security and protection. such honour have all his Saints. Ps. 149.9. 3. God rewards the righteous with security and protection.
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1566
He is round about his people, as the Hils stād about Jerusalē: Ps. 125.2. the Church is a garden inclosed, God is a wall of fire about his servants in the wildernesse of this world;He is round about his people, as the Hills stand about Jerusalē: Ps. 125.2. the Church is a garden enclosed, God is a wall of fire about his Servants in the Wilderness of this world;
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1567
so that no Lyon or Tyger can assault them, without Commission from him; nay without assaulting him himselfe:
so that no lion or Tiger can assault them, without Commission from him; nay without assaulting him himself:
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1568
In touching them they touch the apple of his eye:
In touching them they touch the apple of his eye:
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1569
In their afflictions, he is afflicted, therefore he is said to carry his people upon Eagles winges, standing betwixt them and danger.In their afflictions, he is afflicted, Therefore he is said to carry his people upon Eagles wings, standing betwixt them and danger.
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1570
He beares them in his bosome, and compasses them with his everlasting armes:
He bears them in his bosom, and compasses them with his everlasting arms:
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1571
His left hand is under the head of his Church, and his right hand imbraces her:
His left hand is under the head of his Church, and his right hand embraces her:
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1572
she is hid in the clefts of a rocke. The Angels stand about her with their flaming swords.
she is hid in the clefts of a rock. The Angels stand about her with their flaming swords.
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1573
Behold his bed, which is Solomons (this bed is the Church) threescore valiant men are about it, of the valiants of Israel, (that is of Angels) Cant. 3.7.Behold his Bed, which is Solomons (this Bed is the Church) threescore valiant men Are about it, of the valiants of Israel, (that is of Angels) Cant 3.7.
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1574
If he suffers them to fall into dangers;
If he suffers them to fallen into dangers;
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he keeps them from being infected with the venome and malignity of them, that they tempt them not to sinne;
he keeps them from being infected with the venom and malignity of them, that they tempt them not to sin;
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1576
and from the bitternesse and extremity of them; that they be not swallowed up in the gulfe of anguish and paine.
and from the bitterness and extremity of them; that they be not swallowed up in the gulf of anguish and pain.
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1577
He will walke with them in the furnace. He will not forsake them, when they passe through fire and water:
He will walk with them in the furnace. He will not forsake them, when they pass through fire and water:
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1578
as their tribulation abounds, so their consolation shall abound.
as their tribulation abounds, so their consolation shall abound.
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1579
There is none like the God of Jesurun, who rideth upon the heavens for thy helpe, and in his excellency on the skie. Happy art thou. O Israel: There is none like the God of Jeshurun, who rides upon the heavens for thy help, and in his excellency on the sky. Happy art thou. Oh Israel:
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1580
who is like unto thee, O people!
who is like unto thee, Oh people!
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1581
saved by the Lord, the sheild of thy help, and who is the sword of thy excellency;
saved by the Lord, the shield of thy help, and who is the sword of thy excellency;
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1582
thine enemies shall be found liars unto thee, and thou shalt tread on their high places: Deut. 33.27, 29. 4. God Will reward the righteous hereafter With everlasting glory. thine enemies shall be found liars unto thee, and thou shalt tread on their high places: Deuteronomy 33.27, 29. 4. God Will reward the righteous hereafter With everlasting glory.
po21 n2 vmb vbi vvn n2 p-acp pno21, cc pns21 vm2 vvi p-acp po32 j n2: np1 crd, crd crd np1 vmb vvi dt j av p-acp j n1.
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1583
Righteousnesse is pregnant, and teeming with many excellent rewards in this life.
Righteousness is pregnant, and teeming with many excellent rewards in this life.
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1584
It becalmes and Hushes the conscience with a lasting serenity, which renders a righteous man unshaken,
It becalms and Hushes the conscience with a lasting serenity, which renders a righteous man unshaken,
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1585
though the mountaines fall into the midst of the sea.
though the Mountains fallen into the midst of the sea.
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1586
As learning and Knowledge would be desirable, though there were no preferments in the world to attend them.
As learning and Knowledge would be desirable, though there were no preferments in the world to attend them.
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1587
They would be their own reward. They would be their own reward.
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1588
So righteonsnesse would be a recompence to it selfe, though no reward were expected her eafter.
So righteousness would be a recompense to it self, though no reward were expected her eafter.
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1589
The strictest walking is full of joy:
The Strictest walking is full of joy:
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1590
and the hardest rock of Christian duties, (as fasting, humiliation and mourning for sin) has its honey and sweetnesse.
and the Hardest rock of Christian duties, (as fasting, humiliation and mourning for since) has its honey and sweetness.
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1591
The heart of a godly man is affected with secret exulting and comfort, when his eyes are blubberd with teares, his face pale,
The heart of a godly man is affected with secret exulting and Comfort, when his eyes Are blubbered with tears, his face pale,
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1592
& his knees smite one against another:
& his knees smite one against Another:
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1593
even as the trees have sappe within them, when they are made naked and deprived of their fruit, and leaves.
even as the trees have sap within them, when they Are made naked and deprived of their fruit, and leaves.
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1594
Christ had meat which his disciples knew not of; christ had meat which his Disciples knew not of;
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1595
and the Saints have a spring of joy flowing in them, which is above the envy of the men of the world They have fruit in holynesse,
and the Saints have a spring of joy flowing in them, which is above the envy of the men of the world They have fruit in holiness,
cc dt n2 vhb dt n1 pp-f n1 vvg p-acp pno32, r-crq vbz p-acp dt n1 pp-f dt n2 pp-f dt n1 pns32 vhb n1 p-acp n1,
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1596
and the end everlasting life, Rom. 6.22. In keeping thy commandements there is great reward:
and the end everlasting life, Rom. 6.22. In keeping thy Commandments there is great reward:
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1597
yet the fruit of holinesle in this life, is but as the first-fruits, or as the bunch of grapes which the spies brought from Canaan, which were pledges of an after harvest,
yet the fruit of Holiness in this life, is but as the Firstfruits, or as the bunch of grapes which the spies brought from Canaan, which were pledges of an After harvest,
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1598
and of a country fl•wing with milke, and honey.
and of a country fl•wing with milk, and honey.
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1599
God deales with his servants, as Jacob with Rebekah, and Boaz with Ruth: Jacob gave jewels to R•bekah first, and married her afterwards.
God deals with his Servants, as Jacob with Rebekah, and Boaz with Ruth: Jacob gave Jewels to R•bekah First, and married her afterwards.
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1600
Boaz left more then ordinary gleaning to Ruth, and afterwards, gave himselfe unto her:Boaz left more then ordinary gleaning to Ruth, and afterwards, gave himself unto her:
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so the Lord refreshes the hearts of his people, with some glimpses and dawnings of comfort,
so the Lord Refreshes the hearts of his people, with Some glimpses and dawnings of Comfort,
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1602
as it were through the lattice, in this world, as an earnest of that unspeakable light, which we shall injoy,
as it were through the lattice, in this world, as an earnest of that unspeakable Light, which we shall enjoy,
c-acp pn31 vbdr p-acp dt n1, p-acp d n1, c-acp dt n1 pp-f cst j n1, r-crq pns12 vmb vvi,
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1603
when we awake out of the sleep of death. we shall be satisfied with his likenes!
when we awake out of the sleep of death. we shall be satisfied with his likeness!
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1604
we shall so behold the image of the Lord, as to be changed into the same image, from glory to glory, 2 Cor. 3.18. we shall so behold the image of the Lord, as to be changed into the same image, from glory to glory, 2 Cor. 3.18.
pns12 vmb av vvi dt n1 pp-f dt n1, p-acp pc-acp vbi vvn p-acp dt d n1, p-acp n1 p-acp n1, crd np1 crd.
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1605
When we shall attaine this eternall weight of glory; so as to enjoy the blessed presence of God;
When we shall attain this Eternal weight of glory; so as to enjoy the blessed presence of God;
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1606
the communion of Angels, and the soules of just men made perfect:
the communion of Angels, and the Souls of just men made perfect:
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1607
when these bodies shall shine like the stars in the firmament, and the high praises of God shall be in our mouths to all eternity:
when these bodies shall shine like the Stars in the firmament, and the high praises of God shall be in our mouths to all eternity:
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1608
when all teares shall be wiped from our eyes, and all sin from our soules,when all tears shall be wiped from our eyes, and all since from our Souls,
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1609
then and not till then, shall we receive the bulke of our reward, the accomplishment of our happinesse.
then and not till then, shall we receive the bulk of our reward, the accomplishment of our happiness.
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1610
Then a man shall say verily there is a reward for the righteous. Aspice venturo laetentur & omnia seelo. Then a man shall say verily there is a reward for the righteous. Aspice venturo laetentur & omnia seelo.
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1611
Caution, Though God do's reward the righteous, yet tis not out of strict justice, as if there were such merit in our righteousnesse, whereby we could lay claime and challenge to such a reward:Caution, Though God do's reward the righteous, yet this not out of strict Justice, as if there were such merit in our righteousness, whereby we could lay claim and challenge to such a reward:
n1, cs np1 vdi|po31 vvi dt j, av pn31|vbz xx av pp-f j n1, c-acp cs pc-acp vbdr d n1 p-acp po12 n1, c-crq pns12 vmd vvi n1 cc vvi p-acp d dt n1:
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1612
when we have done all, we are but unprofitable servants. All our merit consists in, and rests upon the divine dignation, the mercy of God, and the merit of Christ.
when we have done all, we Are but unprofitable Servants. All our merit consists in, and rests upon the divine dignation, the mercy of God, and the merit of christ.
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1613
Eternall life do's not belong to us in respect of our works, but as we are ingrafted into Christ,
Eternal life do's not belong to us in respect of our works, but as we Are ingrafted into christ,
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1614
and so have a title to that inheritance, which he has purchased for us. It is called a reward in one place, and a free gift in another.
and so have a title to that inheritance, which he has purchased for us. It is called a reward in one place, and a free gift in Another.
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1615
Q. But may we Act with relation to this reward? A. I am not ignorant, what the Family of love answer to this question.Q. But may we Act with Relation to this reward? A. I am not ignorant, what the Family of love answer to this question.
np1 cc-acp vmb pns12 n1 p-acp n1 p-acp d n1? np1 pns11 vbm xx j, r-crq dt n1 pp-f n1 n1 p-acp d n1.
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1616
They account it below a truly sanctified soule to aime at any thing besides God himselfe, and his glory:
They account it below a truly sanctified soul to aim At any thing beside God himself, and his glory:
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1617
It argues a servile (say they) and a mercenary spirit, and indeed primarily in all our enterprizes,
It argues a servile (say they) and a mercenary Spirit, and indeed primarily in all our Enterprises,
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1618
and performances, we ought to eye the glory of God; but in the second place, we may also respect our owne salvation;
and performances, we ought to eye the glory of God; but in the second place, we may also respect our own salvation;
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1619
and herein also we may aime at the glory of God: seeing Gods glory, and our salvation are interwoven together.
and herein also we may aim At the glory of God: seeing God's glory, and our salvation Are interwoven together.
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1620
God is glorified by our salvation, therefore Moses had an eye to the recompence of reward, Heb. 11.26.
God is glorified by our salvation, Therefore Moses had an eye to the recompense of reward, Hebrew 11.26.
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1621
Though some have said it, and tis true, we should serve and worship the Lord, were there no Heaven at all;
Though Some have said it, and this true, we should serve and worship the Lord, were there no Heaven At all;
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1622
yet seeing we are flesh, as well as spirit, for our incouragement, we have the joyes of heaven set before us, at which we may levell all our actions, in a holy subserviency, and subordination thereunto:
yet seeing we Are Flesh, as well as Spirit, for our encouragement, we have the Joys of heaven Set before us, At which we may level all our actions, in a holy subserviency, and subordination thereunto:
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1623
even as the Archer aimes at the white in the But; NONLATINALPHABET, 2 Cor. 4.18. Whil'st we look not at the things which are seene, but at the things which are not seene.
even as the Archer aims At the white in the But;, 2 Cor. 4.18. Whilst we look not At the things which Are seen, but At the things which Are not seen.
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1624
Ʋse. Is righteousnesse so beneficiall? shall it be rewarded here, and hereafter? above all things, let us labour for righteousnesse, which is so gainefull a profession.Ʋse. Is righteousness so beneficial? shall it be rewarded Here, and hereafter? above all things, let us labour for righteousness, which is so gainful a profession.
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1625
He that followeth after righteousnesse, findeth life, righteousnesse and honour. He that follows After righteousness, finds life, righteousness and honour.
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1626
That rich man is a very beggar, whose stock lyes wholly in perishing riches, and is not rich towards God, nor has the reward in my text in bank.
That rich man is a very beggar, whose stock lies wholly in perishing riches, and is not rich towards God, nor has the reward in my text in bank.
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1627
That beggar is richer then Croesus in all his glory, who hath the garment of righteousnesse under his nasty ragges.
That beggar is Richer then Croesus in all his glory, who hath the garment of righteousness under his nasty rags.
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1628
In the keeping of Gods Commandements, there is great reward. Religion is more profittable to us, then it is to the Lord.In the keeping of God's commandments, there is great reward. Religion is more profittable to us, then it is to the Lord.
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1629
All our praying, bearing, fasting adds nothing to the perfection of the Almighty:
All our praying, bearing, fasting adds nothing to the perfection of the Almighty:
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1630
He had bin completely glorious in himselfe, had we never bin, and so he would be, should we all perish;
He had been completely glorious in himself, had we never been, and so he would be, should we all perish;
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1631
but in serving the Lord, we serve our selves: we get the greatest advantage to our selves by our worshiping of God:
but in serving the Lord, we serve our selves: we get the greatest advantage to our selves by our worshipping of God:
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1632
we lay up for our selves a treasure in heaven; that when these tabernacles shall be dissolved, we may be received into Everlasting habitations above.
we lay up for our selves a treasure in heaven; that when these Tabernacles shall be dissolved, we may be received into Everlasting habitations above.
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1633
As that Viceroy sent provision into an Island, that he might live like himselfe, when he should be banished from his owne kingdome.
As that Viceroy sent provision into an Island, that he might live like himself, when he should be banished from his own Kingdom.
p-acp d n1 vvd n1 p-acp dt n1, cst pns31 vmd vvi av-j px31, c-crq pns31 vmd vbi vvn p-acp po31 d n1.
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1634
No wonder the primitive Christians did venture so much to meet together in woods, and Cavernes of the earth, and that before day;
No wonder the primitive Christians did venture so much to meet together in woods, and Caverns of the earth, and that before day;
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1635
before the sun rose upon the mountaines, to worship God in sincerity, and to offer the sacrifice of prayer to him;
before the sun rose upon the Mountains, to worship God in sincerity, and to offer the sacrifice of prayer to him;
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1636
when they were in danger to have their blood mingled with their sacrifices;
when they were in danger to have their blood mingled with their Sacrifices;
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1637
when there was a snare on Mizpah, and a net spread upon Tabor, And the Amal•kites lay in the way to intercept them,
when there was a snare on Mizpah, and a net spread upon Tabor, And the Amal•kites lay in the Way to intercept them,
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1638
and cut them off, that they should never returne to their owne homes;
and Cut them off, that they should never return to their own homes;
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1639
why did they run such hazards? certainely they had an eye, with Moses, to the recompence of reward: they did verily beleive to see the goodnesse of the Lord in the land of the living.
why did they run such hazards? Certainly they had an eye, with Moses, to the recompense of reward: they did verily believe to see the Goodness of the Lord in the land of the living.
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1640
Though heavinesse might indure for a night, yet joy would come in the morning; Though heaviness might endure for a night, yet joy would come in the morning;
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1641
therefore they did not regard their lives, nor their stuffe: for with an eye of faith, they saw the good of all the land of Canaan before them.
Therefore they did not regard their lives, nor their stuff: for with an eye of faith, they saw the good of all the land of Canaan before them.
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1642
There is no Enterprise, but the Consideration of the reward puts life into it. The schollar studies;
There is no Enterprise, but the Consideration of the reward puts life into it. The scholar studies;
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1643
the Physician rides early, and late; the souldier fights; the husbandman digges and delves in the bowells of the earth;
the physician rides early, and late; the soldier fights; the husbandman digs and delves in the bowels of the earth;
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1644
mercator ad Judos, the Merchant passes many stormes and tempests in dangerous seas, which they would not do, preamia si tollas, •f there were no preferment, no honour, no riches and advantage to be got thereby.mercator ad Judos, the Merchant passes many storms and tempests in dangerous Seas, which they would not do, preamia si tollas, •f there were no preferment, no honour, no riches and advantage to be god thereby.
fw-la fw-la np1, dt n1 vvz d n2 cc n2 p-acp j n2, r-crq pns32 vmd xx vdi, fw-la fw-la fw-la, vvb a-acp vbdr dx n1, dx n1, dx n2 cc n1 pc-acp vbi vvn av.
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1645
But now what a shame is it, that all these should be animated to their indefatigable paines and great hazards, by such poore and inconsiderable rewards,
But now what a shame is it, that all these should be animated to their indefatigable pains and great hazards, by such poor and inconsiderable rewards,
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1646
and yet we sit still, and neglect the work of righteousnesse and holinesse; as if the face of God were not worth beholding;
and yet we fit still, and neglect the work of righteousness and holiness; as if the face of God were not worth beholding;
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1647
the crowne of life worth fighting for; nor the NONLATINALPHABET, the price of our high calling in Jesus Christ did deserve our diligent,
the crown of life worth fighting for; nor the, the price of our high calling in jesus christ did deserve our diligent,
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1648
and constant running in the race of Christianity: they do it to obtaine a corruptible crowne, but we an incorruptible, 1 Cor. 9.25.
and constant running in the raze of Christianity: they do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9.25.
cc j vvg p-acp dt n1 pp-f np1: pns32 vdb pn31 pc-acp vvi dt j n1, cc-acp pns12 dt j, vvn np1 crd.
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1649
It is said of Jacob, that he served seven yeares for Rachel, and they seemed but a few daies,
It is said of Jacob, that he served seven Years for Rachel, and they seemed but a few days,
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1650
for the love he had to her; she was so amiable. And the Trojans could say;for the love he had to her; she was so amiable. And the Trojans could say;
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1651
It was no wonder, that there was a ten yeares warre for Helena, seeing she was a woman so beautifull.
It was no wonder, that there was a ten Years war for Helena, seeing she was a woman so beautiful.
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1652
Much lesse should we be discouraged by any hard-ships; from the duties and practise of Religion, seeing the reward there of is so great,
Much less should we be discouraged by any hardships; from the duties and practice of Religion, seeing the reward there of is so great,
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and the joyes of heaven so joyous, our light affliction which is but for a moment, worketh for us a more exceeding,
and the Joys of heaven so joyous, our Light affliction which is but for a moment, works for us a more exceeding,
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and eternall weight of Glory, 2 Cor. 4.18.and Eternal weight of Glory, 2 Cor. 4.18.
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If this reward do not move us, and prevaile with us to live righteously, to walk upright, and religiously;
If this reward do not move us, and prevail with us to live righteously, to walk upright, and religiously;
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there is, 1. Either infidelity at the bottome of our hearts: we can beleive men (if they be not notoriously naught) in their asseverations, and promises;
there is, 1. Either infidelity At the bottom of our hearts: we can believe men (if they be not notoriously nought) in their asseverations, and promises;
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we are apt to beleive Satans allurements, and to take him at his word, when he saith, all these things will I give thee;
we Are apt to believe Satan allurements, and to take him At his word, when he Says, all these things will I give thee;
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though he be a lyer from the beginning, and insteed of a fish give us a scorpion: there is a reward indeed due unto sin,
though he be a liar from the beginning, and instead of a Fish give us a scorpion: there is a reward indeed due unto since,
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but it is an unwelcome one, The wages of sinne is death:
but it is an unwelcome one, The wages of sin is death:
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yet though we are credulous to men and devills, yet we will not beleive the promises of God:
yet though we Are credulous to men and Devils, yet we will not believe the promises of God:
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though he say verily there is a reward for the righteous; yet our sleighting the pathes of righteousnesse, shew we contradict the veracity of God:
though he say verily there is a reward for the righteous; yet our Slighting the paths of righteousness, show we contradict the veracity of God:
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his verily is not authentick, 2. Or else we have hard thoughts of God, and his service,
his verily is not authentic, 2. Or Else we have hard thoughts of God, and his service,
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like him in the Gospell, we are ready to say Master, we know that thou art an hard man, or with them Mal. 3.14. Tis in vaine to serve the Lord, and what profit is there that we have walk't mournfully before the Lord of Hostes? All is lost time, which is spent in this worship:
like him in the Gospel, we Are ready to say Master, we know that thou art an hard man, or with them Malachi 3.14. This in vain to serve the Lord, and what profit is there that we have walked mournfully before the Lord of Hosts? All is lost time, which is spent in this worship:
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when will the new moone be gon, that we may sell corne? Amos. 8.5. they are carnall, and so neither see nor value any reward, but what is present,when will the new moon be gone, that we may fell corn? Amos. 8.5. they Are carnal, and so neither see nor valve any reward, but what is present,
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and visible. 3. Or lastly, they are downe right Atheists;
and visible. 3. Or lastly, they Are down right Atheists;
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and so deny both the gift and the Honour, as if there is no God in heaven, to give gifts and rewards unto men;
and so deny both the gift and the Honour, as if there is no God in heaven, to give Gifts and rewards unto men;
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unto whom I oppose the next assertory part of my text, Doubtlesse there is a God.
unto whom I oppose the next assertory part of my text, Doubtless there is a God.
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Which is a compleate doctrine in it selfe, and without any variation of termes, shall be my next observation. Obs: Doubtlesse there is a God.
Which is a complete Doctrine in it self, and without any variation of terms, shall be my next observation. Obs: Doubtless there is a God.
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And did ever any call this into a doubt? Is not this one of those principles, which in Logick we call NONLATINALPHABET, that is taken for granted,
And did ever any call this into a doubt? Is not this one of those principles, which in Logic we call, that is taken for granted,
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and by reason of that evidence, and light, which it carryes along with it, needs no demonstration? As snow is acknowledged white without any dispure.
and by reason of that evidence, and Light, which it carries along with it, needs no demonstration? As snow is acknowledged white without any dispure.
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Tis true quid sit deus, what God is in his essence, is above the reach of men, and angells.
This true quid sit deus, what God is in his essence, is above the reach of men, and Angels.
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1672
As the peace of God passes our understanding so the God of peace much more.As the peace of God passes our understanding so the God of peace much more.
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Canst thou by searching find out God, canst thou find out the Almighty to perfection? Job. 11.7.Canst thou by searching find out God, Canst thou find out the Almighty to perfection? Job. 11.7.
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Famous is that story of him in Tullie, who being ask't what God was, desir'd time to bring in his answer,
Famous is that story of him in Tullie, who being asked what God was, desired time to bring in his answer,
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and when that time was expir'd, he desir'd a double proportion of time;
and when that time was expired, he desired a double proportion of time;
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and at last was faine to returne with non est comprehendus. He is not to be fathomed with the short and finite line of our understandings:
and At last was feign to return with non est comprehendus. He is not to be fathomed with the short and finite line of our understandings:
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to see God as he is, must remaine untill we see him face to face.
to see God as he is, must remain until we see him face to face.
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1678
Here we know him only in a negative sense, that is, we know what he is nor, not what he is.
Here we know him only in a negative sense, that is, we know what he is nor, not what he is.
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1679
It is as easy to empty the vast ocean with a nut-shell, or the palme of ones hand,
It is as easy to empty the vast Ocean with a nutshell, or the palm of ones hand,
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as perfectly to know this absolute, and eternall being, which we call God:
as perfectly to know this absolute, and Eternal being, which we call God:
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yet as we must not deny the being of the soule, because we cannot fee it;
yet as we must not deny the being of the soul, Because we cannot fee it;
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so, non est ignorabilis deus, we are not to be ignorant of God, cum sit inenarrabilis, although his nature,
so, non est ignorabilis deus, we Are not to be ignorant of God, cum sit inenarrabilis, although his nature,
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and generation none can declare. If we cannot see his face and live, yet we may look after his backeparts: we may safely (without peeping beyond the vaile,
and generation none can declare. If we cannot see his face and live, yet we may look After his backeparts: we may safely (without peeping beyond the veil,
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or prying into the unsearchable secrets of God) shew, quòd sit deus, That there is a God, and that is my task. Doubtlesse there is a God.
or prying into the unsearchable secrets of God) show, quòd sit deus, That there is a God, and that is my task. Doubtless there is a God.
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Although it hath bin disputed, whether ever there hath bin any speculative Atheist, any, who hath bin fully convinc'd in his judgment, that there is no God at all;
Although it hath been disputed, whither ever there hath been any speculative Atheist, any, who hath been Fully convinced in his judgement, that there is no God At all;
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and some have affirm'd it, that no such person hath ever bin found; yet we shall find other Atheists more then enough, too too rise in our daies;
and Some have affirmed it, that no such person hath ever been found; yet we shall find other Atheists more then enough, too too rise in our days;
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which was in a manner forseene by a holy, and grave man in his generation; who frequently said;
which was in a manner forseen by a holy, and grave man in his generation; who frequently said;
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That Atheisme was more to be fear'd in England, then Popery.
That Atheism was more to be feared in England, then Popery.
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1. There are Socinian Atheists, who deny with open face, the Godhead of Christ, and of the Holy-ghost,
1. There Are Socinian Atheists, who deny with open face, the Godhead of christ, and of the Holy ghost,
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1690
as if Christ were a constituted god, and not of the same substance with the Father from all eternity;
as if christ were a constituted god, and not of the same substance with the Father from all eternity;
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not a God by nature, but by donation in time.
not a God by nature, but by donation in time.
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As there are many of this rank, so God hath raised up champions in his Israel, to disarme them of all their subtilties,
As there Are many of this rank, so God hath raised up champions in his Israel, to disarm them of all their subtleties,
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and to heat them out of all their trenches, though they were dug as low as Hell.
and to heat them out of all their Trenches, though they were dug as low as Hell.
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2. There are witch-hunting Atheists; such as after losses, in times of extremity, when lawfull meanes will not serve their turne,
2. There Are witch-hunting Atheists; such as After losses, in times of extremity, when lawful means will not serve their turn,
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when the Lord will not answer them, neither by dreames, nor Ʋrim, nor by prophets, 1 Sam. 28.6.
when the Lord will not answer them, neither by dreams, nor Ʋrim, nor by Prophets, 1 Sam. 28.6.
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Then they will go to Endor, to some wizard, or sorcerer, to try how propitious the devill will be unto them:
Then they will go to Endor, to Some vizard, or sorcerer, to try how propitious the Devil will be unto them:
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1697
Now this is an high Affont to Heaven: A dethroning of the Almighty, and a setting up of Lucifer in his roome;
Now this is an high Affont to Heaven: A dethroning of the Almighty, and a setting up of Lucifer in his room;
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1698
and therefore I may well call it Atheisme.
and Therefore I may well call it Atheism.
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When 〈 ◊ 〉 Ahaziah sent to Baal-zebub, to know whether he should recover of his disease:
When 〈 ◊ 〉 Ahaziah sent to Baal-zebub, to know whither he should recover of his disease:
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the Angell of the Lord sent Elijah with this message.
the Angel of the Lord sent Elijah with this message.
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Is it not because there is not a God in Israel, that ye go to enquire of Baalizebub the god of Ekron? 2 King. 1.2, 3.Is it not Because there is not a God in Israel, that you go to inquire of Baalizebub the god of Ekron? 2 King. 1.2, 3.
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3. There are swarmes of practicall Atheists, who in words professe there is a God, but in works deny him? God is not in all their thoughts, Ps. 10.4. without God in the world:
3. There Are swarms of practical Atheists, who in words profess there is a God, but in works deny him? God is not in all their thoughts, Ps. 10.4. without God in the world:
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they set not the holinesse, nor glory, nor power of God before their eyes to restraine them from sin:
they Set not the holiness, nor glory, nor power of God before their eyes to restrain them from since:
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1704
as if God had eyes, and saw not;
as if God had eyes, and saw not;
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nay in the Act of sinning, they either beleive there is no God, or wish there were none. Now crosse to these;
nay in the Act of sinning, they either believe there is no God, or wish there were none. Now cross to these;
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It is the first Article of my faith, that there is a Father Almighty, maker of Heaven, and earth:
It is the First Article of my faith, that there is a Father Almighty, maker of Heaven, and earth:
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that there is a God; and that he is a rewarder of them that diligently seek him, Heb. 11.6.
that there is a God; and that he is a rewarder of them that diligently seek him, Hebrew 11.6.
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1708
And this I shall make appeare even from nature, and reason; which are only classical, and Canonical to Atheistical wretches.
And this I shall make appear even from nature, and reason; which Are only classical, and Canonical to Atheistical wretches.
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1. From the natural notion and Idea of a God, which resides in the minde of a man,
1. From the natural notion and Idea of a God, which resides in the mind of a man,
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so long as it is not crazed.
so long as it is not crazed.
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God has set his stampe upon us in an indelible character, whereby we cannot but own him,
God has Set his stamp upon us in an indelible character, whereby we cannot but own him,
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1712
and pay the tribute of homage to his awful Majesty; and that especially, when he frownes, and inflicts upon us some memento's of his power,
and pay the tribute of homage to his awful Majesty; and that especially, when he frowns, and inflicts upon us Some memento's of his power,
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then the profantst varlet will cry out O God! O Lord!
then the profantst varlet will cry out Oh God! Oh Lord!
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who in time of prosperity did hang out his flagge of defiance against God, and against Heaven.
who in time of Prosperity did hang out his flag of defiance against God, and against Heaven.
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The pround, daring Emperour could hide himselfe at a clap of thunper;
The pround, daring Emperor could hide himself At a clap of thunper;
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and the Babyllonish Monarch, who did affront the Almighty, by drinking wine in sacrilegious boles, was struck with a trembling palsie, at the apparition of an hand writing on the wall.
and the Babyllonish Monarch, who did affront the Almighty, by drinking wine in sacrilegious boles, was struck with a trembling palsy, At the apparition of an hand writing on the wall.
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Those Heathenish Marriners, that were wasting Jonah unto Tarshish;
Those Heathenish Mariners, that were wasting Jonah unto Tarshish;
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1718
when they were tossed with a Euroclydon a violent, and tempestious winde, so that they were all in danger of drowning, they found everry one a God to pray unto, Jonah. 1.5. when he sl. W them, then they sought him:
when they were tossed with a Euroclydon a violent, and tempestuous wind, so that they were all in danger of drowning, they found everry one a God to pray unto, Jonah. 1.5. when he sl. W them, then they sought him:
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1719
and they returned, and enquired early after God: and they remembred that God was their rocke:
and they returned, and inquired early After God: and they remembered that God was their rock:
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1720
and the high God their Redeemer, Ps. 78 34, 35. So it was with the Israelites themselves, who in time of liberty, plenty and health had a tang of Atheisme:
and the high God their Redeemer, Ps. 78 34, 35. So it was with the Israelites themselves, who in time of liberty, plenty and health had a tang of Atheism:
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1721
So it was with David, who said in his prosperity that he should never be moved.
So it was with David, who said in his Prosperity that he should never be moved.
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1722
When Manasses made groves, caused the children to pass through the fire in the valley of Hinnom, and used witchcrafts, and inchantments;
When Manasses made groves, caused the children to pass through the fire in the valley of Hinnom, and used witchcrafts, and enchantments;
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1723
did he ever thinke upon a God? at least on the true God? But when the King of Assyria bound him with fetters,
did he ever think upon a God? At least on the true God? But when the King of Assyria bound him with fetters,
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1724
and carried him to Babylon, then Manasses knew that God was the Lord, 2 Chr. 33.12, 13. There was the sparkle of the knowledge of God in him before,
and carried him to Babylon, then Manasses knew that God was the Lord, 2 Christ 33.12, 13. There was the sparkle of the knowledge of God in him before,
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1725
but so rak't under the ashes of dissolute thoughts and practises, that it could scarce be discerned,
but so raked under the Ashes of dissolute thoughts and practises, that it could scarce be discerned,
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1726
yet not quite exstinguish'• and smother'd.
yet not quite exstinguish'• and smothered.
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1727
Now affliction did so fanne, and winnow away those ashes, that the notion of God implanted in his brest, did shine forth in its genuine, and primogenial lustre.
Now affliction did so fan, and winnow away those Ashes, that the notion of God implanted in his breast, did shine forth in its genuine, and primogenial lustre.
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1728
Thus Nebuchadnezzar knew, that the most high ruleth in the Kingdome of men, after he had gone to schoole for some months to the beasts of the feild.
Thus Nebuchadnezzar knew, that the most high Ruleth in the Kingdom of men, After he had gone to school for Some months to the beasts of the field.
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1729
It is reported of a famous Carver, who making a curious image of Minerva, did secretly ingrave his owne upon it:
It is reported of a famous Carver, who making a curious image of Minerva, did secretly engrave his own upon it:
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1730
so the Lord of Heaven (if it be lawful to make such a comparison) hath interwowen his owne image in us, which remaines as a marke, whereby we may be known to be his Workmanship, his people,
so the Lord of Heaven (if it be lawful to make such a comparison) hath interwowen his own image in us, which remains as a mark, whereby we may be known to be his Workmanship, his people,
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1731
and sheep of his pasture: And although the glorious lineamens of his draught are much defac't,
and sheep of his pasture: And although the glorious lineamens of his draught Are much defaced,
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1732
yet there are such reliques and remainders left behind, that as in an old sullied globe,
yet there Are such Relics and remainders left behind, that as in an old sullied Globe,
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1733
or map, we may guesse at the former lines;
or map, we may guess At the former lines;
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1734
so there is so much of Gods image left in us, which will serve to spell, or find out a God.
so there is so much of God's image left in us, which will serve to spell, or find out a God.
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1735
What is Conscience? but a divine facultie in the soule, which is the Lords spy,
What is Conscience? but a divine faculty in the soul, which is the lords spy,
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1736
or Lieutenant in us, and over us? why doth it smile upon us, after we have done well,
or Lieutenant in us, and over us? why does it smile upon us, After we have done well,
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1737
though the world foame, and rage? why doth it fly in our faces and pull us by the throat when we doe amisse,
though the world foam, and rage? why does it fly in our faces and pull us by the throat when we do amiss,
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1738
though no eye behold us, nor any law can punish us? our own thoughts either accusing, or excusing us, Rom. 2.15.
though no eye behold us, nor any law can Punish us? our own thoughts either accusing, or excusing us, Rom. 2.15.
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1739
And so man keeps a compleat Court of Assize within his own breast, and passes sentence upon himselfe.
And so man keeps a complete Court of Assize within his own breast, and passes sentence upon himself.
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1740
This is the Booke which shall be opened at the day of judgment:
This is the Book which shall be opened At the day of judgement:
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1741
This is the candle of the Lord, which searches the inward parts of the belly, Prov. 20.27.
This is the candle of the Lord, which Searches the inward parts of the belly, Curae 20.27.
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1742
Why could neither Cain, nor Heman, nor Spira, appease the fury of their own Spirits? What does this argue,
Why could neither Cain, nor Heman, nor Spira, appease the fury of their own Spirits? What does this argue,
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1743
but a superintendent principle, to whom we are all subordinate, before whose tribunal, we are to appeare another day;
but a superintendent principle, to whom we Are all subordinate, before whose tribunal, we Are to appear Another day;
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1744
and are as it were summond, and bound over to answer for all misdemeanours, by the verdict of our own Consciences here? Moreover:
and Are as it were summoned, and bound over to answer for all misdemeanours, by the verdict of our own Consciences Here? Moreover:
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1745
that there is such an impression of a God naturally;
that there is such an impression of a God naturally;
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1746
appeares from the Devills themseves, who believe and tremble; and from the most paganish and most barbarous people,
appears from the Devils themseves, who believe and tremble; and from the most paganish and most barbarous people,
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1747
and nations, who have acknowledged some god or other; and worshipt him accordingly. As the Sun, the Moone, the starres, some Freind or Benefactour;
and Nations, who have acknowledged Some god or other; and worshipped him accordingly. As the Sun, the Moon, the Stars, Some Friend or Benefactor;
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1748
some beast or other, that has been profitable to them;
Some beast or other, that has been profitable to them;
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1749
or else their very leekes and onions, or if they knew not what God to worship in particular; or Else their very leeks and onions, or if they knew not what God to worship in particular;
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1750
rather then they would owne no God at All, they Inscribed their Altars NONLATINALPHABET, to the unknowne God, whosoever he was:
rather then they would own no God At All, they Inscribed their Altars, to the unknown God, whosoever he was:
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1751
as the Romans had their Pantheon, a Temple for all Gods whatsoever. as the Roman had their Pantheon, a Temple for all God's whatsoever.
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1752
Now as the hot, and various disputes concerning Religion, shew that there is such a thing as religion,
Now as the hight, and various disputes Concerning Religion, show that there is such a thing as Religion,
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1753
and that there is an excellency in religion:
and that there is an excellency in Religion:
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1754
so those different opinions concerning God, shewes that there is such a transcendent Being as God, who is the very source & Fountain of all our hapinesse,
so those different opinions Concerning God, shows that there is such a transcendent Being as God, who is the very source & Fountain of all our hapinesse,
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1755
and should be the object of all our worship and praises.
and should be the Object of all our worship and praises.
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1756
This is the first lesson a servant of God is to learne, to wit, that there is a God;
This is the First Lesson a servant of God is to Learn, to wit, that there is a God;
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1757
and that he is A rewarder of them that feare him.
and that he is A rewarder of them that Fear him.
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1758
We cannot come to God with fiducial, or justifying faith, before we have attained this Historical, or dogmatical faith;
We cannot come to God with fiducial, or justifying faith, before we have attained this Historical, or dogmatical faith;
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1759
he that will come to God, must believe that God is, Heb. 11.6. As I have demonstrated the latter, — verily there is a reward for the righteous.
he that will come to God, must believe that God is, Hebrew 11.6. As I have demonstrated the latter, — verily there is a reward for the righteous.
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1760
So I shall proceed to shew — that doubtlesse there is a God. 2. From the book of the creatures.
So I shall proceed to show — that doubtless there is a God. 2. From the book of the creatures.
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1761
Now this book is very large & voluminous, consisting of the two Dyptyches of Heaven and earth;
Now this book is very large & voluminous, consisting of the two Dyptyches of Heaven and earth;
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1762
which, as they make up one great globe, so they constitute A vast Folio, wherein all the Creatures, from the Sun and moone in the firmament, to the Ant,
which, as they make up one great Globe, so they constitute A vast Folio, wherein all the Creatures, from the Sun and moon in the firmament, to the Ant,
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1763
and Hysop upon the wall, are so many Capital letters, which both single, and joynt set forth the wisdome, and power of God.
and Hyssop upon the wall, Are so many Capital letters, which both single, and joint Set forth the Wisdom, and power of God.
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1764
Any illiterate men, that know not one letter of the Alphabet, may run and read: without offence, what the Papists say of Images, we may justly say of the Creatures, that they are Laymens books.
Any illiterate men, that know not one Letter of the Alphabet, may run and read: without offence, what the Papists say of Images, we may justly say of the Creatures, that they Are Laymen's books.
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1765
Neither are they so many dead letters, or silent Hieroglyphickes;
Neither Are they so many dead letters, or silent Hieroglyphics;
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1766
but as great Schollars are said to be walking libraries, and Holy men are living Bibles;
but as great Scholars Are said to be walking libraries, and Holy men Are living Bibles;
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1767
so the Creatures are speaking bo•••s. As we have read of a vocal grove, where the trees spake, and gave answers:
so the Creatures Are speaking bo•••s. As we have read of a vocal grove, where the trees spoke, and gave answers:
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1768
so the whole world is such a Grove. so the Whole world is such a Grove.
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1769
All the creatures in their several ranks, and places set forth the glory of their Creator.
All the creatures in their several ranks, and places Set forth the glory of their Creator.
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1770
The Heavens declare the glory of God, and the firmament sheweth his handy worke, Ps. 19.1. neither is their voice intelligible in such, and such Countryes, onely, like other languages;The Heavens declare the glory of God, and the firmament shows his handy work, Ps. 19.1. neither is their voice intelligible in such, and such Countries, only, like other languages;
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1771
but their Dialect is universally the same to all Nations:
but their Dialect is universally the same to all nations:
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1772
There is no speech or language where their voice is not heard, Ps. 19 3. Pythagoras thought the Heavens made a musicall Harmony in their motion; but sure I am;There is no speech or language where their voice is not herd, Ps. 19 3. Pythagoras Thought the Heavens made a musical Harmony in their motion; but sure I am;
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1773
David calls upon the Heavens to praise the Lord; and to praise the Lord, is the most excellent melody in the eares of God, and good men;David calls upon the Heavens to praise the Lord; and to praise the Lord, is the most excellent melody in the ears of God, and good men;
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1774
they proclaime the Honour of him that dwells in the Heavens. Thou hast set thy glory above the Heavens, Ps. 8.1. or as Aynsworth saies the word will bear it:
they proclaim the Honour of him that dwells in the Heavens. Thou hast Set thy glory above the Heavens, Ps. 8.1. or as Ainsworth Says the word will bear it:
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1775
thou hast set thy glory upon the Heavens. As the painter shewes his skill by setting forth some Curious, and almost breathing portraiture;
thou hast Set thy glory upon the Heavens. As the painter shows his skill by setting forth Some Curious, and almost breathing portraiture;
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1776
and exquisite, and accurate needle-work sets forth the Art of her that made it;
and exquisite, and accurate needlework sets forth the Art of her that made it;
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1777
So the Lord hath set his glory upon the Heavens, as upon an excellent peice of imbroiderd work:
So the Lord hath Set his glory upon the Heavens, as upon an excellent piece of embroidered work:
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1778
they are said to be drawen forth by line, Job. 38 5. and to be the word of Gods Fingers, Ps. 8.4. because of the curious, and wonderfull wisdome, which is expressed in the structure of them:they Are said to be drawn forth by line, Job. 38 5. and to be the word of God's Fingers, Ps. 8.4. Because of the curious, and wonderful Wisdom, which is expressed in the structure of them:
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1779
He stretcheth out the Heavens as a Curtaine or Canopy, Esa. 40.22. By his spirit he hath garnished the Heavens, Job. 26.13.He Stretcheth out the Heavens as a Curtain or Canopy, Isaiah 40.22. By his Spirit he hath garnished the Heavens, Job. 26.13.
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1780
Therefore the Lord sets himselfe forth by such names, and titles, as relate to the Creatures:
Therefore the Lord sets himself forth by such names, and titles, as relate to the Creatures:
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1781
As Jehovah, which comes from a roote signifying Being, because he hath his Being from himselfe,
As Jehovah, which comes from a root signifying Being, Because he hath his Being from himself,
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1782
and is the cause of all Being in the Creatures:
and is the cause of all Being in the Creatures:
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1783
In imitation whereof, it is thought the Heathen set this Motto (ET) thou art) upon the Temple at Delphos. He is called, The God that made the Heavens:
In imitation whereof, it is Thought the Heathen Set this Motto (ET) thou art) upon the Temple At Delphos. He is called, The God that made the Heavens:
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1784
The Lord of all the Earth. And by a periphrasis; He that sends the thunder, and the raine: The Lord of all the Earth. And by a periphrasis; He that sends the thunder, and the rain:
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1785
and Hangeth the earth upon nothing. Orpheus himselfe could say; If any claime the title of a god, besides one; and Hangs the earth upon nothing. Orpheus himself could say; If any claim the title of a god, beside one;
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1786
let him make another world like this, and then say NONLATINALPHABET This is my world, and then we will beleive He is a god.
let him make Another world like this, and then say This is my world, and then we will believe He is a god.
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1787
Thus the works of nature do manifestly discover the god of nature:
Thus the works of nature do manifestly discover the god of nature:
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1788
From second causes, and inferiour effects, we may easily arise unto, and acquiesce in the First Cause,
From second Causes, and inferior effects, we may Easily arise unto, and acquiesce in the First Cause,
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1789
and the First Mover of all things;
and the First Mover of all things;
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1790
even as we may pursue a River to the spring-head, and Fountaine, from whence it flowes.
even as we may pursue a River to the springhead, and Fountain, from whence it flows.
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1791
The invisible things of God from the Creation of the world, are clearly seene, being understood by the things that are made, Rom. 1.20. Who can be ignorant of a God, that observes the constant motion of the Heavens;The invisible things of God from the Creation of the world, Are clearly seen, being understood by the things that Are made, Rom. 1.20. Who can be ignorant of a God, that observes the constant motion of the Heavens;
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1792
the orderly vicissitude, and succession of Summer, and Winter; the wonderfull ebbing and flowing of the sea.
the orderly vicissitude, and succession of Summer, and Winter; the wonderful ebbing and flowing of the sea.
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1793
If we should see a ship upon the sea sayling directly to the Harbour, we might conclude, that there is a pilot in that ship, to steere her Course;
If we should see a ship upon the sea sailing directly to the Harbour, we might conclude, that there is a pilot in that ship, to steer her Course;
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1794
NONLATINALPHABET &c. So we may resolve, that there is a supreme moderatour and Governour, who orders, and disposes of all things in their seasons. etc. So we may resolve, that there is a supreme moderator and Governor, who order, and disposes of all things in their seasons.
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1795
Who can be ignorant of a God, that veiwes the Herbs of the Feild, and sees with what beauty they are clothed, Who can be ignorant of a God, that views the Herbs of the Field, and sees with what beauty they Are clothed,
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1796
and tastes the different virtue that is in them: who ponders the stupendious properties of beasts, and birds, and fishes;
and tastes the different virtue that is in them: who ponders the stupendious properties of beasts, and Birds, and Fish;
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1797
with what instinct they propagate their kind, and provide for their sustenance, and safety? who can forbeare even to cry out Altitudo! O the Height,
with what instinct they propagate their kind, and provide for their sustenance, and safety? who can forbear even to cry out Altitudo! Oh the Height,
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1798
and depth of the wisdome, power, and mercy of a God; that reads those Naturall Histories of Pliny, Aelian; and above all;
and depth of the Wisdom, power, and mercy of a God; that reads those Natural Histories of pliny, Aelian; and above all;
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1799
that reads the book of Job, and considers the wonderfull observations there, even from nature her selfe? Hereupon I have not a litle wondered with my selfe at that imputation (I hope it is no better) which is commonly cast upon Physitians,
that reads the book of Job, and considers the wonderful observations there, even from nature her self? Hereupon I have not a little wondered with my self At that imputation (I hope it is no better) which is commonly cast upon Physicians,
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1800
as if their very calling did incline them to Atheisme.
as if their very calling did incline them to Atheism.
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1801
Whereas, that necessary and excellent profession may furnish a man with arguments enough, to convince and reclaime the greatest Atheist.
Whereas, that necessary and excellent profession may furnish a man with Arguments enough, to convince and reclaim the greatest Atheist.
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1802
These are supposed to have a narrow inspection into the secrets, and mysteries of nature;
These Are supposed to have a narrow inspection into the secrets, and Mysteres of nature;
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1803
which may prove a sufficient Antidote or preservative against the poyson of Atheisme, and a charme to allay all tumultuous and doubting thoughts concerning a God.
which may prove a sufficient Antidote or preservative against the poison of Atheism, and a charm to allay all tumultuous and doubting thoughts Concerning a God.
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1804
Physitians, me thinks, should be like Merchants, who go down to the sea in shipps:
Physicians, me thinks, should be like Merchant's, who go down to the sea in ships:
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1805
that do businesse in great waters, who see the works of the Lord, and his wonders in the deep. that do business in great waters, who see the works of the Lord, and his wonders in the deep.
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1806
So these may evidently behold the deep things of God, even in the very fabrik of the body of man:
So these may evidently behold the deep things of God, even in the very fabric of the body of man:
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1807
this is Commentum Dei mirabile, a wonderfull Commentary upon a God, as Lactantius calls it, who largly proves the existence of God, from the beauty,
this is Commentum Dei Marvelous, a wonderful Commentary upon a God, as Lactantius calls it, who largely Proves the existence of God, from the beauty,
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1808
and usefulnesse of our bodily members. The sight of a NONLATINALPHABET; to see how harmoniously the bones are knit together;
and usefulness of our bodily members. The sighed of a; to see how harmoniously the bones Are knit together;
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1809
is a loud sermon of a Diety; and every Anatomy, may be a divinity lecture;
is a loud sermon of a Diety; and every Anatomy, may be a divinity lecture;
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1810
and therefore Galen, one of the Fathers of Physitians, contemplating the curious structure of mans body, could not but acknowledge, that it was compos'd by no lesse then a divine Artifice,
and Therefore Galen, one of the Father's of Physicians, contemplating the curious structure of men body, could not but acknowledge, that it was composed by no less then a divine Artifice,
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1811
and cryed out in words, like those of David viz. That we are fearefully, and monderfully made, How degenerous should the sonnes of Galen be? if they should terminate,
and cried out in words, like those of David viz. That we Are fearfully, and monderfully made, How degenerous should the Sons of Galen be? if they should terminate,
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1812
and immerse their thoughts in the things that are seene, and forget God; who though he cannot be seene;
and immerse their thoughts in the things that Are seen, and forget God; who though he cannot be seen;
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1813
yet is he alwaies about our pathes, and we also in him; In him we live,
yet is he always about our paths, and we also in him; In him we live,
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1814
and move, and have our being. Those study nature aright, that use her as a handmaid to lead unto the Almighty;and move, and have our being. Those study nature aright, that use her as a handmaid to led unto the Almighty;
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1815
and break forth into the praises of Gods wisdome, power, and goodnesse, amidst their naturall speculations;
and break forth into the praises of God's Wisdom, power, and Goodness, amid their natural speculations;
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1816
David was such a Divine Philosopher, When I consider (saith he) thy Heavens, the work of thy fingers, the Moone, David was such a Divine Philosopher, When I Consider (Says he) thy Heavens, the work of thy fingers, the Moon,
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1817
and Starres, which thou hast ordained. He adds by way of admiration;and Stars, which thou hast ordained. He adds by Way of admiration;
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1818
what is man, that thou art mindfull of him? or the son of man that thou visitest him? Ps. 8.3, 4,what is man, that thou art mindful of him? or the son of man that thou visitest him? Ps. 8.3, 4,
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1819
As the covetous man, that rests in his riches, and sacrifices to his gold is an idolater;
As the covetous man, that rests in his riches, and Sacrifices to his gold is an idolater;
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1820
so also is such a naturalist, that looks not at the living God, through second causes.
so also is such a naturalist, that looks not At the living God, through second Causes.
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1821
3. God is manifested by his judgments. Though God delights not in judgment:
3. God is manifested by his Judgments. Though God delights not in judgement:
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1822
it is opus alienum, his strange work, to rise up as in Mount perazim, and to be wroth as in the valley of Gibeon.
it is opus Alienum, his strange work, to rise up as in Mount Perazim, and to be wroth as in the valley of Gibeon.
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1823
He is not such a God, as the Poet describes Jupiter, one that delights in thunder;
He is not such a God, as the Poet describes Jupiter, one that delights in thunder;
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1824
for then the spirits should saile before him, and the soules which he hath made.
for then the spirits should sail before him, and the Souls which he hath made.
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1825
If the Lord were as ready to powre downe his judgments upon us, as we are to provoke him,
If the Lord were as ready to pour down his Judgments upon us, as we Are to provoke him,
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1826
or to take vengeance on them that provoke us, the whole Armory of heaven might ere this have been emptied upon our heads;
or to take vengeance on them that provoke us, the Whole Armoury of heaven might ere this have been emptied upon our Heads;
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1827
but it goes even against him, to execute his wrath:
but it Goes even against him, to execute his wrath:
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1828
His very heart is turned within him, and his repentings are kindled together. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? yet the Lord is not so sparing of his judgments, His very heart is turned within him, and his repentings Are kindled together. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? yet the Lord is not so sparing of his Judgments,
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1829
but that he may be known by the judgments which he executeth, Psal. 9 16. This I shall shew more fully,
but that he may be known by the Judgments which he Executeth, Psalm 9 16. This I shall show more Fully,
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1830
when I come to the last words of the text, He judges in the earth: but here we may see his indignation display'd against blasphemers:
when I come to the last words of the text, He judges in the earth: but Here we may see his Indignation displayed against blasphemers:
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1831
It is easy to reckon up many examples of this kind; as also of murders which have been miraculously discovered:
It is easy to reckon up many Examples of this kind; as also of murders which have been miraculously discovered:
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1832
in which, he that doth not see the finger of a God is altogether blinde:
in which, he that does not see the finger of a God is altogether blind:
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1833
but in a particular manner, Atheists have felt the strokes of that God whom they have denied. Some have been burnt: some eaten up of lice: some devoured of Dogges:
but in a particular manner, Atheists have felt the Strokes of that God whom they have denied. some have been burned: Some eaten up of lice: Some devoured of Dogs:
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1834
Others Thunder-shot from Heaven, and that in their very Act of challenging, and blaspheming God.
Others Thunder-shot from Heaven, and that in their very Act of challenging, and blaspheming God.
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1835
O quake and tremble all ye that forget God: All ye, that never think upon God,
O quake and tremble all you that forget God: All you, that never think upon God,
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1836
but when ye sweare profanely by his name:
but when you swear profanely by his name:
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1837
O feare, lest you become the next monuments of his wrath, and so be cured of your Atheisme by •he torments of Hell:
Oh Fear, lest you become the next monuments of his wrath, and so be cured of your Atheism by •he torments of Hell:
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1838
and become the D•vels Converts, and together wi•h them believe and tremble: for though, through the indulgence of God, and Princes;
and become the D•vels Converts, and together wi•h them believe and tremble: for though, through the indulgence of God, and Princes;
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1839
Atheists for a time enjoy a cruel libe•ty and exemption from torments; yet this patience shall one day adde to their plagues.
Atheists for a time enjoy a cruel libe•ty and exemption from torments; yet this patience shall one day add to their plagues.
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1840
1. Ʋse. To confute the mistaken wisdome of some luxuriant wits of this age, who by wisdome, know not God, 1 Cor. 1.21. Such as are ingeniose nequam, witty and subtile, Proctors, Pandars, and Decoyes for Hell it selfe.
1. Ʋse. To confute the mistaken Wisdom of Some luxuriant wits of this age, who by Wisdom, know not God, 1 Cor. 1.21. Such as Are Ingenious nequam, witty and subtle, Proctors, Panders, and Decoys for Hell it self.
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1841
Wisdome and learning in such wretches, is as a diamond set in dirt, or a jewel in a swines snout.
Wisdom and learning in such wretches, is as a diamond Set in dirt, or a jewel in a Swine snout.
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1842
The Lord complaines, that he gave his people corne, and wine, & oyle, and multiplied their silver and gold;
The Lord complains, that he gave his people corn, and wine, & oil, and multiplied their silver and gold;
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1843
yet they prepared them for Baal: He fed them to the full, and they committed adultery:
yet they prepared them for Baal: He fed them to the full, and they committed adultery:
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1844
the same complaint is too just against some (I hope not many) of refined,
the same complaint is too just against Some (I hope not many) of refined,
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1845
and elevated parts, who imploy those very parts, which God hath given them, against God himselfe:
and elevated parts, who employ those very parts, which God hath given them, against God himself:
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1846
He hath given them a mouth, and wisdome;
He hath given them a Mouth, and Wisdom;
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1847
and their mouthes they set, and level against heaven, as if they would batter it downe with the volleyes, of their blasphemous speeches;
and their mouths they Set, and level against heaven, as if they would batter it down with the volleys, of their blasphemous Speeches;
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1848
And their understanding, they use as an engine to undermine, and subvert the throne of God:
And their understanding, they use as an engine to undermine, and subvert the throne of God:
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1849
but this God will bring to nothing the understanding of such prudent ones, 1 Cor. 1.19. Better they had never been borne;
but this God will bring to nothing the understanding of such prudent ones, 1 Cor. 1.19. Better they had never been born;
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1850
or been natural fooles, then to have received great abilities, and parts, and not to have spent them,
or been natural Fools, then to have received great abilities, and parts, and not to have spent them,
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1851
and drawne them forth to the honour of their Creator.
and drawn them forth to the honour of their Creator.
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1852
How shall these miscreants be confounded another day? what can they plead for themselves? will it serve their turnes, to say, they had thought all things had been made, by a contingent meeting together of Atomes? no, the beautifull harmony of the world;
How shall these miscreants be confounded Another day? what can they plead for themselves? will it serve their turns, to say, they had Thought all things had been made, by a contingent meeting together of Atoms? no, the beautiful harmony of the world;
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1853
the even, and constant motions of the same without monstrous productions, may confute such a dreame,
the even, and constant motions of the same without monstrous productions, may confute such a dream,
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1854
though the book of Genesis were quite abol she, and lost.
though the book of Genesis were quite abol she, and lost.
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1855
Better they were dasht a peices themselves, and broken into atomes, never to be gathered together againe,
Better they were dashed a Pieces themselves, and broken into Atoms, never to be gathered together again,
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1856
then to appear before God with such a Fig-leav'd excuse, which he shall consume as so much stubble, and destroy with the brightnesse of his comming, 2 Thes. 2.8. What can they say they were ignorant of God, and could not by all their industry finde any footsteps of a God in the world? Alas!
then to appear before God with such a Fig-leaved excuse, which he shall consume as so much stubble, and destroy with the brightness of his coming, 2 Thebes 2.8. What can they say they were ignorant of God, and could not by all their industry find any footsteps of a God in the world? Alas!
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1857
then all the Creatures (though Ministers were silent) will swarme about them, and tell them to their faces;
then all the Creatures (though Ministers were silent) will swarm about them, and tell them to their faces;
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1858
they would have taught them, but they would not learn;
they would have taught them, but they would not Learn;
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1859
& their own Consciences must needs subscribe to such an inditement, that whether they were Schollars, Mariners, Husbandmen,
& their own Consciences must needs subscribe to such an indictment, that whither they were Scholars, Mariners, Husbandmen,
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1860
or of any other caling whatsoever, they could not be destitute of arguments to convince thē, that doubtles there was a God.
or of any other calling whatsoever, they could not be destitute of Arguments to convince them, that doubtless there was a God.
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1861
Let these men boast of their wisdome never so much, yet they are the veriest fools in the world:
Let these men boast of their Wisdom never so much, yet they Are the veriest Fools in the world:
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1862
methinkes Chrysostome does excellently school, & taunt one of these NONLATINALPHABET; why doest thou stretch forth thy neck? and walke on tip-toes? NONLATINALPHABET;
methinks Chrysostom does excellently school, & taunt one of these; why dost thou stretch forth thy neck? and walk on tiptoes?;
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1863
why does thy brest swel with a conceit of thy own knowledge? doe but cōsider saith he, that thou canst not make one haire white or black.
why does thy breast swell with a conceit of thy own knowledge? do but Consider Says he, that thou Canst not make one hair white or black.
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1864
If the feare of God be the beginning of wisdome, then the root of the grossest folly, is to be ignorant of the Lord. A Poet durst once say NONLATINALPHABET;If the Fear of God be the beginning of Wisdom, then the root of the Grossest folly, is to be ignorant of the Lord. A Poet durst once say;
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1865
o the folly to believe that there is any God at all! but we may truly say, NONLATINALPHABET;
oh the folly to believe that there is any God At all! but we may truly say,;
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1866
O madnes to think other waies.
Oh madness to think other ways.
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1867
We read indeed of one that said there was no God; but it was in his heart only; he did not eructare, belch forth this poyson for very shame;
We read indeed of one that said there was no God; but it was in his heart only; he did not eructare, belch forth this poison for very shame;
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1868
& he stands branded upon record for a foole for his labour; dixit Nabal, dixit Nebulo;
& he Stands branded upon record for a fool for his labour; dixit Nabal, dixit Nebulo;
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1869
the foole hath said in his heart; there is no God. There was another also, who went beyond this foole; the fool hath said in his heart; there is no God. There was Another also, who went beyond this fool;
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1870
he bewrayed his folly with his lips, and proclaimed his sin as Sodome, or as Absalon, when he lay with his Fathers Concubines in the s•ght of all Israel. he bewrayed his folly with his lips, and proclaimed his since as Sodom, or as Absalom, when he lay with his Father's Concubines in the s•ght of all Israel.
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1871
It was Pharaoh. And Pharaoh said, who is the Lord, that I should obey his voice? Exod. 5.2.
It was Pharaoh. And Pharaoh said, who is the Lord, that I should obey his voice? Exod 5.2.
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1872
But as the Prophet said of the succeeding Pharaohs, Kings of Aegypt;
But as the Prophet said of the succeeding Pharaohs, Kings of Egypt;
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1873
that the Princes of Z•an (a city of Aegypt) were fooles, and the Councellours of Pharaoh became brutish.
that the Princes of Z•an (a City of Egypt) were Fools, and the Counsellors of Pharaoh became brutish.
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1874
So this Pharaoh went beyond them all, as in his folly, so in his punishment:
So this Pharaoh went beyond them all, as in his folly, so in his punishment:
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1875
for when he ask't who is the Lord? He that sate in the Heavens laught;
for when he asked who is the Lord? He that sat in the Heavens laughed;
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1876
the Lord had him in derision: the Lord had him in derision:
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1877
He got himselfe honour on this very Pharoh: for as the starres in their Course fought against Si•era;
He god himself honour on this very Pharaoh: for as the Stars in their Course fought against Si•era;
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1878
so the waves of the Sea fought against Pharaoh: He sanke into the deep as a stone;
so the waves of the Sea fought against Pharaoh: He sank into the deep as a stone;
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1879
so that Moses sang, who is like thee, O Lord• among the Gods! who is like thee, glorius in holinesse, fearful in praises, doing wonders.
so that Moses sang, who is like thee, Oh Lord• among the God's! who is like thee, glorious in holiness, fearful in praises, doing wonders.
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1880
Be wise therefore, O ye Inhabitants of the earth, Serve the Lord with feare, and rejoyce with trembling, Ps. 2.11. 2. Ʋse. To reprove practical, and life Athtists;
Be wise Therefore, Oh you Inhabitants of the earth, Serve the Lord with Fear, and rejoice with trembling, Ps. 2.11. 2. Ʋse. To reprove practical, and life Athtists;
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1881
who acknowledge there is a God; they are all for God, and Godlinesse in their words;
who acknowledge there is a God; they Are all for God, and Godliness in their words;
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1882
but they worship him not as God. They cry Hosannah unto God at present, & the next moment, by their ungodly practises, they crucifie their own confession.
but they worship him not as God. They cry Hosannah unto God At present, & the next moment, by their ungodly practises, they crucify their own Confessi.
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1883
Such a personaled godlinesse; (whilest men look one way, and row another; they pretend for God, and act for Baal ) hath hardened many men in sin,
Such a personaled godliness; (whilst men look one Way, and row Another; they pretend for God, and act for Baal) hath hardened many men in since,
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1884
and given the enemies of the Lord occasion to blaspheme. How ridiculous is it, to speak of the glory of the true God? and yet holde a confederate correspondency with Satan himselfe? to cry, the Temple of the Lord; and yet sacrifice to the Idol of preferment, to fly aloft in aery, empty,
and given the enemies of the Lord occasion to Blaspheme. How ridiculous is it, to speak of the glory of the true God? and yet hold a confederate correspondency with Satan himself? to cry, the Temple of the Lord; and yet sacrifice to the Idol of preferment, to fly aloft in aery, empty,
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1885
and notional expressions, and yet with the fowl, to have their eyes wholy upon the carrion of this world;
and notional expressions, and yet with the fowl, to have their eyes wholly upon the carrion of this world;
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1886
who can otherwise think, but that gaine is their godlinesse? When men act lewdnesse in secret,
who can otherwise think, but that gain is their godliness? When men act Lewdness in secret,
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1887
and then say tush God cannot see; God will not remember;
and then say tush God cannot see; God will not Remember;
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1888
or God will not punish; (for Atheisme is at the bottome of every sin) what a pageantgod do they make him, robbing him of all his Attributes? They give him the title of a God;
or God will not Punish; (for Atheism is At the bottom of every since) what a pageantgod do they make him, robbing him of all his Attributes? They give him the title of a God;
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1889
but trample his majesty under their feet;
but trample his majesty under their feet;
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1890
as the Frogges in the Fable leapt upon the logg, which Jupiter deputed to be their god;
as the Frogs in the Fable leapt upon the log, which Jupiter deputed to be their god;
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1891
or as the Souldiers dealt with Christ; they bowed the knee, and cried haile King of the Jewes;
or as the Soldiers dealt with christ; they bowed the knee, and cried hail King of the Jews;
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1892
yet they spit in his face, and smote his head with a reed.
yet they spit in his face, and smote his head with a reed.
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1893
Herod had the worship of Christ in his lips, when he sent executioners to slay him.Herod had the worship of christ in his lips, when he sent executioners to slay him.
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1894
It was a sad complaint of old that Arrianisme (which was a kind of Atheisme) came on so fast, that the world wondered at it selfe;
It was a sad complaint of old that Arianism (which was a kind of Atheism) Come on so fast, that the world wondered At it self;
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1895
that it was so soone overspread with the contagion of that poyson:
that it was so soon overspread with the contagion of that poison:
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1896
I wish this part of the world, neither in our daies, nor in the daies of our posterity after us, may never have an occasion of wonder;
I wish this part of the world, neither in our days, nor in the days of our posterity After us, may never have an occasion of wonder;
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1897
th•t it is overrun with a torrent of Gothes, and Vandals, I meane barbarous and Atheisticall wre•ches:
th•t it is overrun with a torrent of Goths, and Vandals, I mean barbarous and Atheistical wre•ches:
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1898
let us take heed, lest there be in any of us an evill heart, in departing from the living God, Heb. 3.12.
let us take heed, lest there be in any of us an evil heart, in departing from the living God, Hebrew 3.12.
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1899
And what we know of God, and his feare; let us be more industrious to transmit it to our off-spring, then to provide lands,
And what we know of God, and his Fear; let us be more Industria to transmit it to our offspring, then to provide Lands,
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1900
and livings, which are but perishing portions. As it is most evident, that there is a God;
and livings, which Are but perishing portions. As it is most evident, that there is a God;
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1901
so let us worship him as God, in spirit, and in truth;
so let us worship him as God, in Spirit, and in truth;
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1902
let us constantly give him the tribute of prayers, and offer unto him the incense of prayses,
let us constantly give him the tribute of Prayers, and offer unto him the incense of praises,
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1903
and thanksgiveing, for all the mercyes we injoy.
and thanksgiving, for all the Mercies we enjoy.
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1904
If I am a Father, where is my Honour? If I am a Master, where is my Feare? Mal. 1.6.If I am a Father, where is my Honour? If I am a Master, where is my fear? Malachi 1.6.
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So may he say, If I am a God where is my worship.
So may he say, If I am a God where is my worship.
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1906
The very Heathen set apart Festivall times to the Honour of those gods, whom they acknowledged.
The very Heathen Set apart Festival times to the Honour of those God's, whom they acknowledged.
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1907
Bacchus had his Bacchanalia; Flora her Floralia: and in the observation of these they were most strict and diligent.Bacchus had his Bacchanalia; Flora her Floralia: and in the observation of these they were most strict and diligent.
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1908
The worshippers of Baal did even cut and lance themselves:
The worshippers of Baal did even Cut and lance themselves:
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1909
parents did not with hold their owne children from Moloch: Passe over the Isles of Chittim,
Parents did not with hold their own children from Moloch: Pass over the Isles of Chittim,
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1910
and see, and send unto Kedar, and consider diligently, and see if there be such a thing, hath any nation changed their gods which yet are no gods? Jer. 2.10, 11. Shall not the very Scythians and Americans rise up in judgment against us,and see, and send unto Kedar, and Consider diligently, and see if there be such a thing, hath any Nation changed their God's which yet Are no God's? Jer. 2.10, 11. Shall not the very Scythians and Americans rise up in judgement against us,
cc vvi, cc vvi p-acp np1, cc vvb av-j, cc vvb cs pc-acp vbb d dt n1, vhz d n1 vvd po32 n2 r-crq av vbr dx n2? np1 crd, crd vmb xx dt j np1 cc np1 vvb a-acp p-acp n1 p-acp pno12,
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1911
if we grudge to spend any time in the service of the true God? if we observe his sabbaths formally, and perfunctorily.
if we grudge to spend any time in the service of the true God? if we observe his Sabbaths formally, and perfunctorily.
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1912
If we profane his name by horrid execrations:
If we profane his name by horrid execrations:
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1913
the very Turkes, saies the Travailour, punish their christian prisoners the more, if they heare them blaspheme the name of Christ;
the very Turkes, Says the Traveller, Punish their christian Prisoners the more, if they hear them Blaspheme the name of christ;
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1914
as thinking it both unreasonable, and intolerable to owne Christ for God, and yet by rash and frequent oathes to dishonour his name.
as thinking it both unreasonable, and intolerable to own christ for God, and yet by rash and frequent Oaths to dishonour his name.
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1915
It will be an aggravation of our misery to have knowen any thing of God,
It will be an aggravation of our misery to have known any thing of God,
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1916
if we bury that knowledge under the ashes, and rubbish of ungodly practises, the smoake of Gods judgments never ascended higher from any place,
if we bury that knowledge under the Ashes, and rubbish of ungodly practises, the smoke of God's Judgments never ascended higher from any place,
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1917
then where God has vouchsafed the knowledge of his name, and that knowledg has bin abused:
then where God has vouchsafed the knowledge of his name, and that knowledge has been abused:
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1918
witnesse Palestine, which is become an habitation for dragons, and every unclean bird: the ostritches cry there and the Satyrs dance there: witnesse Germany, with her desolations;
witness Palestine, which is become an habitation for dragons, and every unclean bird: the Ostriches cry there and the Satyrs dance there: witness Germany, with her desolations;
n1 np1, r-crq vbz vvn dt n1 p-acp n2, cc d j n1: dt n2 vvb a-acp cc dt n2 vvb a-acp: n1 np1, p-acp po31 n2;
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1919
and let England heare, and feare, and do no more wickedly.
and let England hear, and Fear, and do no more wickedly.
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1920
The sinnes of Christians in some sense, are worse then the infidelity of Pagans, and it is lesse guilt to be ignorant of God,
The Sins of Christians in Some sense, Are Worse then the infidelity of Pagans, and it is less guilt to be ignorant of God,
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1921
then to despise him, or prevaricate with him.
then to despise him, or prevaricate with him.
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1922
You have I knowen of all the Familyes of the earth, therefore will I punish you for your iniquities, Amos. 3.2. 3. Ʋse. To Comfort all the true Worshippers of God, that having an Interest in him, may fly unto him upon all occasions:You have I known of all the Families of the earth, Therefore will I Punish you for your iniquities, Amos. 3.2. 3. Ʋse. To Comfort all the true Worshippers of God, that having an Interest in him, may fly unto him upon all occasions:
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1923
such can never be plunged over head and eares in misery.
such can never be plunged over head and ears in misery.
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1924
If an Alderman could say, concerning the Metropolis of this Nation, when the Court was threatened to be removed from it, that it matter'd not;
If an Alderman could say, Concerning the Metropolis of this nation, when the Court was threatened to be removed from it, that it mattered not;
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1925
so long as the Thames ran in its wonted channell;
so long as the Thames ran in its wonted channel;
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1926
so we cannot be utterly comfortlesse, amidst all our Crosses, losses, and disappointments in this world, seeing God is still the same,
so we cannot be utterly comfortless, amid all our Crosses, losses, and disappointments in this world, seeing God is still the same,
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1927
and where he was from the begining:
and where he was from the beginning:
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1928
whatsoever we are plunderd off, we cannot truly say of the true God, what Micah said of his Idolls, or Mary Magdalen of the body of Christ.
whatsoever we Are plunderd off, we cannot truly say of the true God, what micah said of his Idols, or Marry Magdalen of the body of christ.
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1929
Ye have taken away my God, and my Lord, and what shall I do? when the Amalekites had spoiled Ziklag, and carried Davids wives away captive,You have taken away my God, and my Lord, and what shall I do? when the Amalekites had spoiled Ziklag, and carried Davids wives away captive,
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1930
yet then David incouraged himselfe in the Lord his God, In the Lord put I my trust,
yet then David encouraged himself in the Lord his God, In the Lord put I my trust,
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1931
how say yee then, that shee flee as a bird to her mountaine? Ps. 11.1. He is a sure Refuge, and mountaine of eternity to his servants;how say ye then, that she flee as a bird to her mountain? Ps. 11.1. He is a sure Refuge, and mountain of eternity to his Servants;
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1932
but a Rock to dash in peices his, and his peoples enemies:
but a Rock to dash in Pieces his, and his peoples enemies:
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1933
who ever fought against God, and prosper'd? all weapons formed against him shall be shattered to peices:
who ever fought against God, and prospered? all weapons formed against him shall be shattered to Pieces:
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1934
the Counsell which is of God cannot be overthrowne. The wife of Haman could tell him; the Counsel which is of God cannot be overthrown. The wife of Haman could tell him;
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1935
If Mordecai were of the seed of the Jewes, before whom he began to fall, then he should not prevaile against him, but should surely fall before him, Esther, 6.13. Whole Kingdomes, and Nations have come tumbling downe, and have bin demolished, when ever they set in array and muster'd up their forces against his people: If Mordecai were of the seed of the Jews, before whom he began to fallen, then he should not prevail against him, but should surely fallen before him, Esther, 6.13. whole Kingdoms, and nations have come tumbling down, and have been demolished, when ever they Set in array and mustered up their forces against his people:
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1936
blessed are the people that are in such a case, yea blessed are the people that have the Lord for their God. blessed Are the people that Are in such a case, yea blessed Are the people that have the Lord for their God.
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1937
Are they in want? His are the Cattle upon a thousand Hills.
are they in want? His Are the Cattle upon a thousand Hills.
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1938
Are they oppressed? He is the Lord Almighty, who hath the hoast of all Creatures ready prest to fight his battle,
are they oppressed? He is the Lord Almighty, who hath the host of all Creatures ready pressed to fight his battle,
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1939
and therefore can rescue us from the paw of the Lion, and the Beare.
and Therefore can rescue us from the paw of the lion, and the Bear.
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1940
Are they sick? His are all the herbs of the field, and with him are the issues from death: he kills, and makes alive.
are they sick? His Are all the herbs of the field, and with him Are the issues from death: he kills, and makes alive.
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1941
Are they in prison? and sequestred from the society of men, and the injoyment of other Comforts? God is a faithfull friend; he will visit them there:
are they in prison? and sequestered from the society of men, and the enjoyment of other Comforts? God is a faithful friend; he will visit them there:
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1942
he will spring in unto them, though the darknesse cover them; and walk many a sweet turne with them, Maugre the malice of men and devills:
he will spring in unto them, though the darkness cover them; and walk many a sweet turn with them, Maugre the malice of men and Devils:
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1943
though they be stopt up in the hottest Furnace, or cast downe into the lowest dungeon Darknesse with God is no darknesse, Ps. 139.12.
though they be stopped up in the hottest Furnace, or cast down into the lowest dungeon Darkness with God is no darkness, Ps. 139.12.
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1944
So the prison is no prison to the servants of God: for where the Lord is, and h•s Spirit, there is freedome.
So the prison is no prison to the Servants of God: for where the Lord is, and h•s Spirit, there is freedom.
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1945
Hell it selfe would be no hell, if God would vouchsafe his gratious presence there:
Hell it self would be no hell, if God would vouchsafe his gracious presence there:
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1946
therefore I cannot but repeate that of David againe, Blessed are the people, which have the Lord for their God.
Therefore I cannot but repeat that of David again, Blessed Are the people, which have the Lord for their God.
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1947
Who need wonder to see a profane Ruffian, who in prosperity, might seeme to be above the teach of vengeance,
Who need wonder to see a profane Ruffian, who in Prosperity, might seem to be above the teach of vengeance,
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1948
and to make others tremble at his oathes, and lewde courses;
and to make Others tremble At his Oaths, and lewd courses;
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1949
yet (when he is once arrested by death, or falls under the wheele of some natable judgment) to be utterly dejected, and dispirited;
yet (when he is once arrested by death, or falls under the wheel of Some natable judgement) to be utterly dejected, and dispirited;
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1950
to have his heart die within him, and become as a stone;
to have his heart die within him, and become as a stone;
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1951
as tis said of Nabal, when his wine was gone out of him? 1 Sam. 25.37. Alas!
as this said of Nabal, when his wine was gone out of him? 1 Sam. 25.37. Alas!
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1952
He had no God then to depend upon: He had no strong hold, no Citty of refuge to retreat unto; and in such a case;
He had no God then to depend upon: He had no strong hold, no city of refuge to retreat unto; and in such a case;
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1953
the least misery will worry us, and teare us in peices: mifortune shall slay the ungodly, Psal. 34.21.
the least misery will worry us, and tear us in Pieces: misfortune shall slay the ungodly, Psalm 34.21.
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1954
but the righteous, who have a part in David, I m•ane, an Interest in God, and in Christ, are as bold as a Lyon, Pro. 28.1. The righteous hath hope in his death, Prov. 14.32.
but the righteous, who have a part in David, I m•ane, an Interest in God, and in christ, Are as bold as a lion, Pro 28.1. The righteous hath hope in his death, Curae 14.32.
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1955
When Davids soule began to droop within him, how doth he cheere up himselfe? and fetch an argument of comfort from this very Topicke? why are thou cast down O my soule? Ps. 42.11. and why are thou disquieted within me? hope thou in God.
When Davids soul began to droop within him, how does he cheer up himself? and fetch an argument of Comfort from this very Topic? why Are thou cast down Oh my soul? Ps. 42.11. and why Are thou disquieted within me? hope thou in God.
c-crq np1 n1 vvd pc-acp vvi p-acp pno31, q-crq vdz pns31 vvi a-acp px31? cc vvb dt n1 pp-f n1 p-acp d j np1? q-crq vbr pns21 n1 a-acp uh po11 n1? np1 crd. cc q-crq vbr pns21 vvn p-acp pno11? vvb pns21 p-acp np1.
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1956
Who can blame poore weather, beaten soules in a state of desertion? when they are debarred from having communion with God,
Who can blame poor weather, beaten Souls in a state of desertion? when they Are debarred from having communion with God,
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1957
if they have chattered like Cranes, brayed and roared after God? when shall we come to appear before the presence of God? will the Lord absent himselfe for ever? did ye see him whom my soule loveth? the greater joy is in the fruition of God, the greater is the losse to be deprived of him.
if they have chattered like Cranes, brayed and roared After God? when shall we come to appear before the presence of God? will the Lord absent himself for ever? did you see him whom my soul loves? the greater joy is in the fruition of God, the greater is the loss to be deprived of him.
cs pns32 vhb vvn av-j n2, vvn cc vvd p-acp np1? c-crq vmb pns12 vvi pc-acp vvi p-acp dt n1 pp-f np1? vmb dt n1 vvi px31 p-acp av? vdd pn22 vvi pno31 r-crq po11 n1 vvz? dt jc n1 vbz p-acp dt n1 pp-f np1, dt jc vbz dt n1 pc-acp vbi vvn pp-f pno31.
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1958
4. Ʋse. By way of Caution. 1. Not to have communion and fellowship with Atheists.
4. Ʋse. By Way of Caution. 1. Not to have communion and fellowship with Atheists.
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Doe any make a doubt of that, which the text puts out of all doubt? marke such men and avoid them:
Do any make a doubt of that, which the text puts out of all doubt? mark such men and avoid them:
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1960
men did I call them? they are more dangerous then Serpents, or savage beasts; I will not reckon them with the Oxe, and the Asse;
men did I call them? they Are more dangerous then Serpents, or savage beasts; I will not reckon them with the Ox, and the Ass;
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1961
for that knows his owner, and this his masters crib;
for that knows his owner, and this his Masters crib;
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1962
but these know not their Lord and master, the Lord of Lords, and therefore may justly be degraded of that honour, which they have forfeited, If thou knowest not (what Nebuchadnezzar was ignorant of) that the most high beareth rule in the kingdome of men;
but these know not their Lord and master, the Lord of lords, and Therefore may justly be degraded of that honour, which they have forfeited, If thou Knowest not (what Nebuchadnezzar was ignorant of) that the most high bears Rule in the Kingdom of men;
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what then? got thy way forth in the footsteps of the flocke, (so the z Septuagint) as most suirable to the Society of flockes and herds;
what then? god thy Way forth in the footsteps of the flock, (so the z septuagint) as most suirable to the Society of flocks and herds;
r-crq av? vvd po21 n1 av p-acp dt n2 pp-f dt n1, (av dt sy n1) c-acp av-ds j p-acp dt n1 pp-f n2 cc n2;
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but the vulgar latine brings him lower yet, abi post vestigia gregum, go behind the footsteps of the flocke,
but the Vulgar latin brings him lower yet, abi post vestigia gregum, go behind the footsteps of the flock,
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1965
as being inferiour to the very beasts:
as being inferior to the very beasts:
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1966
or if these monstrous Sadduces may be rank't among men, they must come in below Turks,
or if these monstrous Sadducees may be ranked among men, they must come in below Turks,
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1967
and Jews, for these wil submit to these words of the text. — doublesse there is a God Therefore I may well resume my former caution;
and jews, for these will submit to these words of the text. — Doublesse there is a God Therefore I may well resume my former caution;
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1968
Avoide them as the Orthodox ran from Cerinthus, Ebion, Photinus, Arius.
Avoid them as the Orthodox ran from Cerinthus, Ebion, Photinus, Arius.
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1969
Avoide them, as thou wouldest run from persons infected with the plague, lest thou be infected;
Avoid them, as thou Wouldst run from Persons infected with the plague, lest thou be infected;
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1970
for as false doctrine eates like a canker, so Atheistical principles will run like a gangreene;
for as false Doctrine eats like a canker, so Atheistical principles will run like a Gangrene;
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1971
and if mens heads be once leavened with loose principles, their lives will soone favour of the same: and if men's Heads be once leavened with lose principles, their lives will soon favour of the same:
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1972
such influence has the understanding upon the will, affections, and so upon the outward Conversation; these will warp and reele like a drunken man, if that be paralytical, and unsteady.
such influence has the understanding upon the will, affections, and so upon the outward Conversation; these will warp and reel like a drunken man, if that be paralytical, and unsteady.
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1973
When the foole said in his heart there was no God, Psal. 14.1. It followes immediately, corrupt are they, and become abominable in their doings.
When the fool said in his heart there was no God, Psalm 14.1. It follows immediately, corrupt Are they, and become abominable in their doings.
c-crq dt n1 vvd p-acp po31 n1 a-acp vbds dx n1, np1 crd. pn31 vvz av-j, j vbr pns32, cc vvi j p-acp po32 n2-vdg.
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1974
Therefore what the Lord said to his people among the Babylonians, when he was ready to empty the vials of his judgments on their heads;
Therefore what the Lord said to his people among the Babylonians, when he was ready to empty the vials of his Judgments on their Heads;
av q-crq dt n1 vvd p-acp po31 n1 p-acp dt njp2, c-crq pns31 vbds j pc-acp vvi dt n2 pp-f po31 n2 p-acp po32 n2;
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1975
Come from amongst them; so say I to as many as are mingled in society with Atheists, Come from among them; so say I to as many as Are mingled in society with Atheists,
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1976
and take a complacency in their company: Come from amongst them:
and take a complacency in their company: Come from among them:
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1977
be ye separate, lest the storme of their judgments overtake you, and compasse your heels. Noe doubt but vitious men delight in the company of men like themselves.
be you separate, lest the storm of their Judgments overtake you, and compass your heels. No doubt but vicious men delight in the company of men like themselves.
vbb pn22 vvb, cs dt n1 pp-f po32 n2 vvb pn22, cc vvi po22 n2. dx n1 cc-acp j n2 vvb p-acp dt n1 pp-f n2 vvb px32.
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1978
Otho was wellcome to Nero, aemulatione luxûs, because he was addicted to luxury like himselfe: Otho was welcome to Nero, Emulation luxûs, Because he was addicted to luxury like himself:
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1979
and Tiberius advanced an obscure fellow to the Quaestor-ship, cb epotam vini amphoram, because he was strong to drinke strong drinke,
and Tiberius advanced an Obscure fellow to the Quaestor-ship, cb epotam Wine amphoram, Because he was strong to drink strong drink,
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1980
and could empty a great flagon at a draught.
and could empty a great flagon At a draught.
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1981
But woe to them that buy the favour of profane persons at so deare a rate,
But woe to them that buy the favour of profane Persons At so deer a rate,
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1982
as a compliance with their sinnes. A wicked person, said David, will I not know;
as a compliance with their Sins. A wicked person, said David, will I not know;
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1983
doe not I hate them that hate thee? therefore he will have nothing to doe with them,do not I hate them that hate thee? Therefore he will have nothing to do with them,
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1984
but his delight shall be among the Saints, who delight in virtue.
but his delight shall be among the Saints, who delight in virtue.
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1985
There is not a more infallible NONLATINALPHABET, or badge of a loose & wicked person, then to associate with them that are such.
There is not a more infallible, or badge of a lose & wicked person, then to associate with them that Are such.
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1986
Esau delights to dwell in mount Seir, a vile & heathenish place.Esau delights to dwell in mount Seir, a vile & Heathenish place.
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1987
Augustus understood the disposition of his Daughters, Julia & Livia, when he brought them to Court,Augustus understood the disposition of his Daughters, Julia & Livia, when he brought them to Court,
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1988
& observed that grave Senators addrest themselves to the one. & w antons to the other;
& observed that grave Senators addressed themselves to the one. & w antons to the other;
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1989
so those may justly be suspected to be well-willers to Atheists, who most frequēt their fellowship.
so those may justly be suspected to be well-willers to Atheists, who most frequent their fellowship.
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1990
2. Caution. Beware of those things which lead into Atheisme, as 1. scepticall and wanton disputes, and doting about questions;
2. Caution. Beware of those things which led into Atheism, as 1. sceptical and wanton disputes, and doting about questions;
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1991
from whence comes blasphemies, and wherby men are destitute of the truth, 1 Tim. 6. 4, 5. This is the way to raise a dust about the clearest truthes,from whence comes Blasphemies, and whereby men Are destitute of the truth, 1 Tim. 6. 4, 5. This is the Way to raise a dust about the Clearest truths,
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1992
and shake the faith which was once delivered to the Saints, when all the Articles and points of Religion must come under the scanning of our reason,
and shake the faith which was once Delivered to the Saints, when all the Articles and points of Religion must come under the scanning of our reason,
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1993
& stand to the courtesie of our decisions. The very landmarkes and fundamentall mere.
& stand to the courtesy of our decisions. The very landmarks and fundamental mere.
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1994
stones in divinity are in danger to be removed, and the very tenure and title of God himselfe to fall under debate,
stones in divinity Are in danger to be removed, and the very tenure and title of God himself to fallen under debate,
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1995
when men for sake the forme of sound words, and take a liberty to discusse the very mysteries of religion.
when men for sake the Form of found words, and take a liberty to discuss the very Mysteres of Religion.
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1996
Away therefore with this noise of axes and hammers: what meanes the lowing, and yeliing of so many bold disputations in our eares? where will this madnesse end? As this itch of dispute hath already so defac't the Church, that it is totum vuluns & cicatrix, all full of scabs, and botches and wounds;
Away Therefore with this noise of axes and hammers: what means the lowing, and yeliing of so many bold disputations in our ears? where will this madness end? As this itch of dispute hath already so defaced the Church, that it is totum vuluns & cicatrix, all full of scabs, and botches and wounds;
av av p-acp d n1 pp-f n2 cc n2: r-crq vvz dt vvg, cc vvg pp-f av d j n2 p-acp po12 n2? q-crq vmb d n1 n1? p-acp d n1 pp-f n1 vhz av av vvn dt n1, cst pn31 vbz fw-la fw-la cc fw-la, d j pp-f n2, cc n2 cc n2;
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1997
so it to be fesred, if it proceed, it will make us a generation of seekers,
so it to be fesred, if it proceed, it will make us a generation of seekers,
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1998
and at last make this Island (like that which I have read off) to swimme and floate up and downe in a Sea of uncertainties.
and At last make this Island (like that which I have read off) to swim and float up and down in a Sea of uncertainties.
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1999
O! that we could truly say non dicimus magna: we speak not swelling words of vanity we draw not at the saw, and cart-rope of contention;
OH! that we could truly say non dicimus Magna: we speak not swelling words of vanity we draw not At the saw, and Cart rope of contention;
uh cst pns12 vmd av-j vvi fw-fr fw-la fw-la: pns12 vvb xx j-vvg n2 pp-f n1 pns12 vvb xx p-acp dt vvd, cc n1 pp-f n1;
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2000
we jangle not away our pretious time in the Divels sophistry sed Vivimus magna; our lifes are as exemplary, our pithes more strait, our prayers more servent then the loudest disputant of them all,
we jangle not away our precious time in the Devils sophistry sed Vivimus Magna; our life's Are as exemplary, our pithes more strait, our Prayers more servient then the Loudest disputant of them all,
pns12 vvb xx av po12 j n1 p-acp dt ng1 n1 fw-la fw-la fw-la; po12 n2 vbr a-acp j, po12 n2 av-dc j, po12 n2 av-dc n1 cs dt js n1 pp-f pno32 d,
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2001
though our devotions are not so trumpeted forth, but like the waters of Siloam run in a still, and a silent channell.
though our devotions Are not so trumpeted forth, but like the waters of Siloam run in a still, and a silent channel.
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2002
As he said in the History, though he could not dispute for Christ, yet he would dye for him;
As he said in the History, though he could not dispute for christ, yet he would die for him;
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2003
so let us say, though we wrangle not so much for religion as many doe, yet we will worship the Lord God of our Fathers, and live to his glory.
so let us say, though we wrangle not so much for Religion as many do, yet we will worship the Lord God of our Father's, and live to his glory.
av vvb pno12 vvi, cs pns12 vvb xx av av-d p-acp n1 c-acp d vdb, av pns12 vmb vvi dt n1 np1 pp-f po12 n2, cc vvi p-acp po31 n1.
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2004
So should we see Jerusalem, not only a quiet but a holy Habitation. So should we see the whole Armado of Hell defeated:
So should we see Jerusalem, not only a quiet but a holy Habitation. So should we see the Whole Armado of Hell defeated:
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2005
and the Emissaries of Satan dissappointed; who would faine see Jerusalem in the dust, that they might build up their Babel;
and the Emissaries of Satan dissappointed; who would feign see Jerusalem in the dust, that they might built up their Babel;
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2006
and would faine fling all religion from off their hinges, that they might foist in Atheisme and all impiety.
and would feign fling all Religion from off their hinges, that they might foist in Atheism and all impiety.
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2007
2. Take heed of a cold formal profession of religion, for this dead devotion carries a man often into the dead sea of Atheisme.
2. Take heed of a cold formal profession of Religion, for this dead devotion carries a man often into the dead sea of Atheism.
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2008
Such as worship God perfunctorily, and carelesly, at last they will not care whether they worship him at all. A Time-serving State.
Such as worship God perfunctorily, and carelessly, At last they will not care whither they worship him At all. A Time-serving State.
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2009
Religion, which will turne to every point in the Compaste to please men, will quickly degenerate into irreligion,
Religion, which will turn to every point in the Compaste to please men, will quickly degenerate into irreligion,
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2010
if that should be most in fashion. Simon Magus was such a formall Believer, Acts 8.13. He had a heart, & a heart;
if that should be most in fashion. Simon Magus was such a formal Believer, Acts 8.13. He had a heart, & a heart;
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2011
a heart for God, & a heart for the Divell;
a heart for God, & a heart for the devil;
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2012
his heart was not right in the sight of God, v. 21. Demas was such another;his heart was not right in the sighed of God, v. 21. Demas was such Another;
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2013
He will follow Paul & the Gospel, so long as it may consist with his advantage,
He will follow Paul & the Gospel, so long as it may consist with his advantage,
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2014
but if the world offer him better preferment, hee'l turne Apostate, & forsake both Paul and the Gospel too.
but if the world offer him better preferment, he'll turn Apostate, & forsake both Paul and the Gospel too.
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2015
Ecclesiastical Historie is full of examples to this purpose:
Ecclesiastical History is full of Examples to this purpose:
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2016
Every wind of persecution will shake downe such rotten fruit, and scatter such chaffe as these.
Every wind of persecution will shake down such rotten fruit, and scatter such chaff as these.
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2017
They are not mortis'd, and riveted into Jesus Christ by a living faith;
They Are not mortised, and riveted into jesus christ by a living faith;
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2018
but like the Church of Sardis, they have a name that they are alive, but are dead, Rev. 3.1. They say they are Jewes, and are not, but are the Synagogue of Satan;
but like the Church of Sardis, they have a name that they Are alive, but Are dead, Rev. 3.1. They say they Are Jews, and Are not, but Are the Synagogue of Satan;
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2019
like those titular branches in the vine Jesus Christ which bare not fruite, they are pointed at in the parable by that seed which fell upon a rock, which withered away, because it lacked moysture, Luk. 8.6. There are no rivers of living water in their bellyes, nor the anointing of the holy one abiding in them.
like those titular branches in the vine jesus christ which bore not fruit, they Are pointed At in the parable by that seed which fell upon a rock, which withered away, Because it lacked moisture, Luk. 8.6. There Are no Rivers of living water in their bellies, nor the anointing of the holy one abiding in them.
vvb d j n2 p-acp dt n1 np1 np1 r-crq vvd xx n1, pns32 vbr vvn p-acp p-acp dt n1 p-acp d n1 r-crq vvd p-acp dt n1, r-crq vvd av, c-acp pn31 vvd n1, np1 crd. pc-acp vbr dx n2 pp-f j-vvg n1 p-acp po32 n2, ccx dt vvg pp-f dt j pi vvg p-acp pno32.
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2020
Or as the same parable is related Mat. 13.5. The seed upon stony ground was scorcht by the beames of the Sun, because it had not deepnesse of earth.
Or as the same parable is related Mathew 13.5. The seed upon stony ground was scorched by the beams of the Sun, Because it had not deepness of earth.
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2021
So formall professors will soone be blasied into so many black Atheists.
So formal professors will soon be blasied into so many black Atheists.
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2022
The blossomes of their naked and empty profession will fall to the ground, like so many untimely figges, when either shaken by adversity, inveigled by impostors, or tempted by preferments:
The blossoms of their naked and empty profession will fallen to the ground, like so many untimely figs, when either shaken by adversity, inveigled by impostors, or tempted by preferments:
dt n2 pp-f po32 j cc j n1 vmb vvi p-acp dt n1, av-j av d j n2, c-crq av-d vvn p-acp n1, vvn p-acp n2, cc vvn p-acp n2:
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2023
let us therefore wash off the paint of Hypocrisie from all our religious performances:
let us Therefore wash off the paint of Hypocrisy from all our religious performances:
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let us study to know the truth as it is in Jesus, that we being NONLATINALPHABET, rooted and built up In Him,
let us study to know the truth as it is in jesus, that we being, rooted and built up In Him,
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2025
and stablished in the faith, we may not be tossed up and downe with every winde of doctrine;
and established in the faith, we may not be tossed up and down with every wind of Doctrine;
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above all, not with that wind of Atheisme, which blowes from the bottomlesse pit. Whatsoever part of Gods work we go about, whether hearing and ruminating upon his word.
above all, not with that wind of Atheism, which blows from the bottomless pit. Whatsoever part of God's work we go about, whither hearing and ruminating upon his word.
p-acp d, xx p-acp d n1 pp-f n1, r-crq vvz p-acp dt j n1. r-crq n1 pp-f npg1 n1 pns12 vvb a-acp, cs vvg cc vvg p-acp po31 n1.
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inlarging our soules by prayer, celebrating, and sanctifying his day, or any other of his ordinances;
enlarging our Souls by prayer, celebrating, and sanctifying his day, or any other of his ordinances;
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let us unite all our nerves, and sinews, and gather together all our scattered affections into one channell;
let us unite all our nerves, and sinews, and gather together all our scattered affections into one channel;
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let us valdè agere, do the Lords businesse with all our hearts, that we may expresse not a forme,
let us valdè agere, do the lords business with all our hearts, that we may express not a Form,
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but the very power, and energy of godlinesse it selfe.
but the very power, and energy of godliness it self.
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How intense are the endeavours of men in the pursuite after the vaine, and fleeting shadowes of this life!
How intense Are the endeavours of men in the pursuit After the vain, and fleeting shadows of this life!
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there is rising early, running, and sweating:
there is rising early, running, and sweating:
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O that we could go some degrees backward in this earthly race, and abate of our worldly vehemency, that we might drive on the more zealously,
Oh that we could go Some Degrees backward in this earthly raze, and abate of our worldly vehemency, that we might drive on the more zealously,
uh cst pns12 vmd vvi d n2 av-j p-acp d j n1, cc vvi pp-f po12 j n1, cst pns12 vmd vvi p-acp dt av-dc av-j,
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and presse forward more earnestly to the mark of our high calling in Jesus Christ!
and press forward more earnestly to the mark of our high calling in jesus christ!
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O that our spirits did even burne within us, with a fire, (like that of the vestall virgins) which may never go out,
Oh that our spirits did even burn within us, with a fire, (like that of the vestal Virgins) which may never go out,
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but may still be flaming forth at our mouthes, in setting forth the prayses of God;
but may still be flaming forth At our mouths, in setting forth the praises of God;
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that so we may not only bable forth vaine, and unsignificant words, or fumble in the things of God,
that so we may not only babble forth vain, and unsignificant words, or fumble in the things of God,
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as if we were out of our Element, and unexperienc'• in heavenly, and spirituall matters; but that our tongues herein may be as the pens of ready writers;
as if we were out of our Element, and unexperienc'• in heavenly, and spiritual matters; but that our tongues herein may be as the pens of ready writers;
c-acp cs pns12 vbdr av pp-f po12 n1, cc n1 p-acp j, cc j n2; cc-acp cst po12 n2 av vmb vbi p-acp dt n2 pp-f j n2;
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as if one of the Seraphims had toucht them with a live coale from the altar, Esa. 6 6. As if the holy ghost had fallen on them in fiery tongues:
as if one of the Seraphims had touched them with a live coal from the altar, Isaiah 6 6. As if the holy ghost had fallen on them in fiery tongues:
c-acp cs crd pp-f dt np2 vhd vvn pno32 p-acp dt j n1 p-acp dt n1, np1 crd crd p-acp cs dt j n1 vhd vvn p-acp pno32 p-acp j n2:
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or as if, both our hearts, and tongues were in the same frame as Davids was, Psal. 39.3. my heart was hot within me, while I was musing the fire burned:
or as if, both our hearts, and tongues were in the same frame as Davids was, Psalm 39.3. my heart was hight within me, while I was musing the fire burned:
cc c-acp cs, d po12 n2, cc n2 vbdr p-acp dt d n1 c-acp npg1 vbds, np1 crd. po11 n1 vbds j p-acp pno11, cs pns11 vbds vvg dt n1 vvn:
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then spake I with my tongue. then spoke I with my tongue.
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When we are thus pregnant with groanes, which cannot be uttered: when we cast off all cloakes and vizards of dissimusation,
When we Are thus pregnant with groans, which cannot be uttered: when we cast off all cloaks and vizards of dissimusation,
c-crq pns12 vbr av j p-acp n2, r-crq vmbx vbi vvn: c-crq pns12 vvd a-acp d n2 cc n2 pp-f n1,
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and serve the Lord in truth, in sincerity, and from the bottome of our hearts; come Heretick, come Tyrant, come devili;
and serve the Lord in truth, in sincerity, and from the bottom of our hearts; come Heretic, come Tyrant, come devili;
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ignes, cruces, bestiae, come fire, sword, wilde beasts, we shall remaine unshaken;ignes, cruces, Bestiae, come fire, sword, wild beasts, we shall remain unshaken;
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and be able to say with those holy Martyrs, confounded be they that worship carved images;
and be able to say with those holy Martyrs, confounded be they that worship carved Images;
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come what will, we will worship God in Jesus Christ:
come what will, we will worship God in jesus christ:
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that so, by our holy, constant, and regular zeale, we may confute their interpretation, who maintaine that the Church of England is intended,
that so, by our holy, constant, and regular zeal, we may confute their Interpretation, who maintain that the Church of England is intended,
cst av, p-acp po12 j, j, cc j n1, pns12 vmb vvi po32 n1, r-crq vvb cst dt n1 pp-f np1 vbz vvn,
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and pointed at by the luke-warme church of Laodicea. 3. Take heed of Enthusiasmes. Beleive not every spirit:
and pointed At by the lukewarm Church of Laodicea. 3. Take heed of Enthusiasms. Believe not every Spirit:
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for there are false, and erroneous spirits gone out into the world.
for there Are false, and erroneous spirits gone out into the world.
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The poets speak of Pandora sending a box to Epimetheus, which being opened, filled the earth with all manner of diseases and maladies:
The Poets speak of Pandora sending a box to Epimetheus, which being opened, filled the earth with all manner of diseases and maladies:
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who can think but the foule spirit hath opened such a box, and let gone abundance of unclean spirits into the world? they must needs be many, seeing one Demoniack was possessed with legions;
who can think but the foul Spirit hath opened such a box, and let gone abundance of unclean spirits into the world? they must needs be many, seeing one Demoniac was possessed with legions;
r-crq vmb vvi p-acp dt j n1 vhz vvn d dt n1, cc vvb vvn n1 pp-f j n2 p-acp dt n1? pns32 vmb av vbi d, vvg crd j-jn vbds vvn p-acp n2;
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and some are of opinion that the aire wherein we breath, is full of devills.
and Some Are of opinion that the air wherein we breath, is full of Devils.
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And they are so much the more dangerous, in that they counterfeit the holy spirit of God:
And they Are so much the more dangerous, in that they counterfeit the holy Spirit of God:
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They are habited with Samuels: Mantle: They are transformed into so many Angels of light;
They Are habited with Samuels: Mantle: They Are transformed into so many Angels of Light;
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and to complete the danger, they use the voice of Jacob; so that if it were possible they might deceive the very Elect. Satan was ever an Ape of the true God, in most of his dispensations;
and to complete the danger, they use the voice of Jacob; so that if it were possible they might deceive the very Elect. Satan was ever an Ape of the true God, in most of his dispensations;
cc p-acp j dt n1, pns32 vvb dt n1 pp-f np1; av cst cs pn31 vbdr j pns32 vmd vvi dt j np1 np1 vbds av dt n1 pp-f dt j np1, p-acp ds pp-f po31 n2;
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and as art sometimes imitates nature so lively, that the workes of Art, are taken for the effect of nature,
and as art sometime imitates nature so lively, that the works of Art, Are taken for the Effect of nature,
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as Zeuxis his grapes painted on the wall, invited the birds, as if they had been true, living grapes;
as Zeuxis his grapes painted on the wall, invited the Birds, as if they had been true, living grapes;
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so the jugling impostures of the old Serpent, have passed for the operations of Gods own Spirit.
so the juggling Impostors of the old Serpent, have passed for the operations of God's own Spirit.
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The Prophetesse of Delphos, when she was inspir'd with a cold wind out of the Cavernes of the earth, breathed from the Devils own nostrilles, she was said to be plena deo, full of Apollo, full of God;
The Prophetess of Delphos, when she was inspired with a cold wind out of the Caverns of the earth, breathed from the Devils own nostrils, she was said to be plena God, full of Apollo, full of God;
dt n1 pp-f np1, c-crq pns31 vbds vvn p-acp dt j-jn n1 av pp-f dt n2 pp-f dt n1, vvn p-acp dt n2 d n2, pns31 vbds vvn pc-acp vbi fw-la fw-la, j pp-f np1, j pp-f np1;
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but the world was wonderfully delivered from this cheat (as Chronologie observes) when the Virgin was delivered of her Son Jesus Christ: then the voice of Oracles was silenc't,
but the world was wonderfully Delivered from this cheat (as Chronology observes) when the Virgae was Delivered of her Son jesus christ: then the voice of Oracles was silenced,
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and those spurious inspirations expired The Harlot Philumene would perswade men, that she was numine afflata, inspired from above;
and those spurious inspirations expired The Harlot Philumene would persuade men, that she was numine afflata, inspired from above;
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whereas Tertullian sayes of her, that à juventâ habuit Doemonem familiarem, she had familiarity with the Devill from her youth.
whereas Tertullian Says of her, that à juventâ Habuit Doemonem familiarem, she had familiarity with the devil from her youth.
cs np1 vvz pp-f pno31, cst fw-fr fw-la fw-la fw-la fw-la, pns31 vhd n1 p-acp dt n1 p-acp po31 n1.
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Famous was the method of Mahomet, which the Devill put into his head, to put granes of Corne into his eare,
Famous was the method of Mahomet, which the devil put into his head, to put granes of Corn into his ear,
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and then accustome a Dove to pick them forth, that so he might cosen a great part of the world with an opinion, that his Hotch-potch of innovations, was dictated and indited by the Spirit of God in the shape of a Dove.
and then accustom a Dove to pick them forth, that so he might Cousin a great part of the world with an opinion, that his Hotchpotch of innovations, was dictated and Indited by the Spirit of God in the shape of a Dove.
cc av vvi dt n1 pc-acp vvi pno32 av, cst av pns31 vmd n1 dt j n1 pp-f dt n1 p-acp dt n1, cst po31 j pp-f n2, vbds vvn cc vvn p-acp dt n1 pp-f np1 p-acp dt n1 pp-f dt n1.
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No doubt but Rome owes much of her trumpery, and idolatry to this subtile stratagem. Germany laments this delusion to this very day:
No doubt but Rome owes much of her trumpery, and idolatry to this subtle stratagem. Germany laments this delusion to this very day:
dx n1 p-acp np1 vvz d pp-f po31 n1, cc n1 p-acp d j n1. np1 vvz d n1 p-acp d j n1:
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And I wish we might not come nearer yet to our own dores. Alas!
And I wish we might not come nearer yet to our own doors. Alas!
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how many in our daies have laid aside the Scriptures, which were indited by the Spirit of God, 2 Pet. 1.19.
how many in our days have laid aside the Scriptures, which were Indited by the Spirit of God, 2 Pet. 1.19.
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And forsaken the ministers of the Gospel, who were set over the slocke by the Holy Ghost, Act. 20.28.
And forsaken the Ministers of the Gospel, who were Set over the slock by the Holy Ghost, Act. 20.28.
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As those that brandish a leaden sword, and preach a dead letter: and all this under a pretence of immediate teachings, and Revelations from above;
As those that brandish a leaden sword, and preach a dead Letter: and all this under a pretence of immediate teachings, and Revelations from above;
p-acp d cst vvb dt j n1, cc vvi dt j n1: cc d d p-acp dt n1 pp-f j n2-vvg, cc n2 p-acp a-acp;
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and so they have fallen like lightning from heaven;
and so they have fallen like lightning from heaven;
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from Professours of Religion, to become profest Ranters, razeing and levelling the very foundation of Religion:
from Professors of Religion, to become professed Ranters, razing and levelling the very Foundation of Religion:
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denying the Resurrection, Heaven, and Hell.
denying the Resurrection, Heaven, and Hell.
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Far, far be it from me to derogate from the efficay of Gods spirit, which the Lord has promised to powre forth in Gospel times.
far, Far be it from me to derogate from the efficacy of God's Spirit, which the Lord has promised to pour forth in Gospel times.
j, av-j vbb pn31 p-acp pno11 pc-acp vvi p-acp dt n1 pp-f npg1 n1, r-crq dt n1 vhz vvn pc-acp vvi av p-acp n1 n2.
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It is the very life of our soules, as our soules are of our bodies;
It is the very life of our Souls, as our Souls Are of our bodies;
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the Spirit of our Spirits, witnessing to our spirits that we are the adopted children of God.
the Spirit of our Spirits, witnessing to our spirits that we Are the adopted children of God.
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The Spirit of supplication, whereby we cry Abba Father. Which moving upon our hearts, makes them fruitfull in goodneste, warmes them with secret glances,
The Spirit of supplication, whereby we cry Abba Father. Which moving upon our hearts, makes them fruitful in goodneste, warms them with secret glances,
dt n1 pp-f n1, c-crq pns12 vvb np1 n1. r-crq vvg p-acp po12 n2, vvz pno32 j p-acp n1, vvz pno32 p-acp j-jn n2,
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and comforts them by hidden impulses, and whispers, as it were by a voice behind us.
and comforts them by hidden impulses, and whispers, as it were by a voice behind us.
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Only, let us try the Spirits by bringing them to the touchstone of the word:
Only, let us try the Spirits by bringing them to the touchstone of the word:
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to the law, and to the testimonie, if they speake not according to this word, there is no light in them, Es•. 8.20. It hath been unhappy Sophistry, to argue à bene conjunctis; as if those glorious promises of the Covenant of grace, (that we shall all know the Lord;to the law, and to the testimony, if they speak not according to this word, there is no Light in them, Es•. 8.20. It hath been unhappy Sophistry, to argue à bene conjunctis; as if those glorious promises of the Covenant of grace, (that we shall all know the Lord;
p-acp dt n1, cc p-acp dt n1, cs pns32 vvb xx vvg p-acp d n1, pc-acp vbz dx n1 p-acp pno32, np1. crd. pn31 vhz vbn j n1, pc-acp vvi fw-fr fw-la fw-la; c-acp cs d j n2 pp-f dt n1 pp-f n1, (cst pns12 vmb d vvi dt n1;
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and all be taught of God) did oppose, or exclude other meanes of knowledge, as altogether uselesse; whereas they are subordinate.
and all be taught of God) did oppose, or exclude other means of knowledge, as altogether useless; whereas they Are subordinate.
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God, and his Spirit teaches by his word, therefore whatsoever suggestions sprout forth from our own hearts,
God, and his Spirit Teaches by his word, Therefore whatsoever suggestions sprout forth from our own hearts,
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or what injections come from without, let us weigh them in the balance of the Sanctuary,
or what injections come from without, let us weigh them in the balance of the Sanctuary,
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before they pass for the Auchentike, and genuine issues of the Spirit.
before they pass for the Auchentike, and genuine issues of the Spirit.
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If we, or an Angel from Heaven preach any other doctrine, let him be Anathema. Things revealed belong to us, and our children. If any shall adde unto these things, God shall adde unto him the plagues that are written in this book, Rev. 22.18.
If we, or an Angel from Heaven preach any other Doctrine, let him be Anathema. Things revealed belong to us, and our children. If any shall add unto these things, God shall add unto him the plagues that Are written in this book, Rev. 22.18.
cs pns12, cc dt n1 p-acp n1 vvi d j-jn n1, vvb pno31 vbi n1. n2 vvn vvb p-acp pno12, cc po12 n2. cs d vmb vvi p-acp d n2, np1 vmb vvi p-acp pno31 dt n2 cst vbr vvn p-acp d n1, n1 crd.
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If we should give scope to our wilde, and luxuriant phansies, and then fall down to,
If we should give scope to our wild, and luxuriant fancies, and then fallen down to,
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and adore the deformed Chymera's and Brats of our own braines, as those that are NONLATINALPHABET, divine, or falling down from heaven;
and adore the deformed Chymera's and Brats of our own brains, as those that Are, divine, or falling down from heaven;
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we should soon adulterate the worship of the true God, and kisse the Calves of our own imaginations;
we should soon adulterate the worship of the true God, and kiss the Calves of our own Imaginations;
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this is to open a flood gate to let in a torrent of Atheisme.
this is to open a flood gate to let in a torrent of Atheism.
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3. Assertion: Which is an Argument to confirme the Being of the divine nature, à posteriori, from the exercise of his power, and justice here below. He judgeth in the earth.
3. Assertion: Which is an Argument to confirm the Being of the divine nature, à posteriori, from the exercise of his power, and Justice Here below. He Judgeth in the earth.
crd n1: r-crq vbz dt n1 pc-acp vvi dt vbg pp-f dt j-jn n1, fw-fr fw-la, p-acp dt n1 pp-f po31 n1, cc n1 av a-acp. pns31 vvz p-acp dt n1.
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He commands over all things, and Persons by his Soveraignty. He defends the good, and punishes the evill in the execution of justice.
He commands over all things, and Persons by his Sovereignty. He defends the good, and Punishes the evil in the execution of Justice.
pns31 vvz p-acp d n2, cc n2 p-acp po31 n1. pns31 vvz dt j, cc vvz dt j-jn p-acp dt n1 pp-f n1.
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He does not only reside in Heaven, and take his ease and pleasure there;
He does not only reside in Heaven, and take his ease and pleasure there;
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although the Heavens (being the chiefest part of his workmanship) doe in a special manner set forth the glory of God, and God is therefore said chiefly to dwell in the Heavens;
although the Heavens (being the chiefest part of his workmanship) do in a special manner Set forth the glory of God, and God is Therefore said chiefly to dwell in the Heavens;
cs dt ng1 (vbg dt js-jn n1 pp-f po31 n1) vdb p-acp dt j n1 vvd av dt n1 pp-f np1, cc np1 vbz av vvn av-jn pc-acp vvi p-acp dt n2;
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yet I say he is not so in Heavens; yet I say he is not so in heaven,
yet I say he is not so in Heavens; yet I say he is not so in heaven,
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as not to mind the affaires of this inferiour world, ut nec irâ, nec gratiâtangi;
as not to mind the affairs of this inferior world, ut nec irâ, nec gratiâtangi;
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as not to be provoked with the insolencies, and profanenesse of the wicked, or not to favour the righteousnesse of the just;
as not to be provoked with the insolences, and profaneness of the wicked, or not to favour the righteousness of the just;
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as the Epicureans said of their gods. David teaches farre sounder Divinity, Psal. 121.4.
as the Epicureans said of their God's. David Teaches Far sounder Divinity, Psalm 121.4.
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Though God be on high, yet he humbleth himselfe to behold the things both in heaven, and in earth; and here in the text. He judges in the earth. Though God be on high, yet he Humbleth himself to behold the things both in heaven, and in earth; and Here in the text. He judges in the earth.
cs np1 vbb a-acp j, av pns31 vvz px31 pc-acp vvi dt n2 av-d p-acp n1, cc p-acp n1; cc av p-acp dt n1. pns31 vvz p-acp dt n1.
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This judging here does not referre to the judgment to come, at the last day,
This judging Here does not refer to the judgement to come, At the last day,
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when there shall be a generall convention of quicke, and dead, before the Lords dreadful Tribunal:
when there shall be a general convention of quick, and dead, before the lords dreadful Tribunal:
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though so tis most true affore tempus, that there will be a time when God will ride his circuit here in a solemne manner;
though so this most true afore Tempus, that there will be a time when God will ride his circuit Here in a solemn manner;
cs av pn31|vbz av-ds j p-acp fw-la, cst a-acp vmb vbi dt n1 c-crq np1 vmb vvi po31 n1 av p-acp dt j n1;
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so that a man shall say verily there is a God that judgeth in the earth:
so that a man shall say verily there is a God that Judgeth in the earth:
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but that is not the scope of this place.
but that is not the scope of this place.
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Tis in the present tense NONLATINALPHABET, that now judgeth, or is now judging the earth, and the inhabitants thereof;
This in the present tense, that now Judgeth, or is now judging the earth, and the inhabitants thereof;
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and therefore it must be understood of a Judgment on this side the Judgment of the great day;
and Therefore it must be understood of a Judgement on this side the Judgement of the great day;
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and so God judges the earth, or in the earth three manner of waies. First, By a providentiall ordering, and wise disposall of all the affaires of all creatures.
and so God judges the earth, or in the earth three manner of ways. First, By a providential ordering, and wise disposal of all the affairs of all creatures.
cc av np1 vvz dt n1, cc p-acp dt n1 crd n1 pp-f n2. ord, p-acp dt j n-vvg, cc j n1 pp-f d dt n2 pp-f d n2.
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Secondly, In releiving the oppressed, and pleading the cause of the innocent. Thirdly, In overthrowing, and plaguing the wicked doers.
Secondly, In relieving the oppressed, and pleading the cause of the innocent. Thirdly, In overthrowing, and plaguing the wicked doers.
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1. God judges in the earth, by a providentiall ordering, and wise disposall of all affaires, and all creatures.
1. God judges in the earth, by a providential ordering, and wise disposal of all affairs, and all creatures.
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The earth it selfe receives strength, and vertue from his providence, to bring forth fruits for the service of man, and grasse for the Cattle;
The earth it self receives strength, and virtue from his providence, to bring forth fruits for the service of man, and grass for the Cattle;
dt n1 pn31 n1 vvz n1, cc n1 p-acp po31 n1, pc-acp vvi av n2 p-acp dt n1 pp-f n1, cc n1 p-acp dt n2;
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and after so many thousand of yeares teeming, is not yet exhausted, made feeble, or barren!
and After so many thousand of Years teeming, is not yet exhausted, made feeble, or barren!
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nay, it is supported only by the word of Gods power, as if we should see a vast globe of iron,
nay, it is supported only by the word of God's power, as if we should see a vast Globe of iron,
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or lead dangling in the aire, without any visible engine to hang upon, or any pillars to support it.
or led dangling in the air, without any visible engine to hang upon, or any pillars to support it.
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Job askes the question, whereupon were the foundations of the earth fastened? chap. 38.6. And he returnes an answer, chap. 26.7. He hangeth the earth upon nothing. Job asks the question, whereupon were the foundations of the earth fastened? chap. 38.6. And he returns an answer, chap. 26.7. He hangs the earth upon nothing.
np1 vvz dt n1, c-crq vbdr dt n2 pp-f dt n1 vvn? n1 crd. cc pns31 n2 dt n1, n1 crd. pns31 vvz dt n1 p-acp pix.
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So also hath he dealt with the sea, that is moderated, and kept within bounds, that it should not returne to Cover the earth, Ps. 104.9. He that made the Red sea a wall on the right hand, and a wall on the left hand to the children of Israel, and made the swellings of Jordan to stand on an heape;
So also hath he dealt with the sea, that is moderated, and kept within bounds, that it should not return to Cover the earth, Ps. 104.9. He that made the Read sea a wall on the right hand, and a wall on the left hand to the children of Israel, and made the swellings of Jordan to stand on an heap;
av av vhz pns31 vvn p-acp dt n1, cst vbz vvn, cc vvd p-acp n2, cst pn31 vmd xx vvi pc-acp vvi dt n1, np1 crd. pns31 cst vvd dt j-jn n1 dt n1 p-acp dt j-jn n1, cc dt n1 p-acp dt j n1 p-acp dt n2 pp-f np1, cc vvd dt n2-vvg pp-f n1 pc-acp vvi p-acp dt n1;
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by the same wonderfull providence, hath he shut up the sea (which Naturalists say is higher then the land) with doores, and said hitherto shalt thou go,
by the same wonderful providence, hath he shut up the sea (which Naturalists say is higher then the land) with doors, and said hitherto shalt thou go,
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and no further, Job. 38.8, 10, 11.and no further, Job. 38.8, 10, 11.
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God did not make the world at first, and then left it at randome to stand or fall, by chance, and fortune;
God did not make the world At First, and then left it At random to stand or fallen, by chance, and fortune;
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but by the same power he still supports it:
but by the same power he still supports it:
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He goes about the Circle of all the Earth, and tells all her walls, and bulworks.
He Goes about the Circle of all the Earth, and tells all her walls, and bulwarks.
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He sees all under the whole heavens, and looketh to the ends of the earth, Job. 28.24. His eyes run to, and fro, throughout the whole earth, 2 Chron. 16.9.He sees all under the Whole heavens, and looks to the ends of the earth, Job. 28.24. His eyes run to, and from, throughout the Whole earth, 2 Chronicles 16.9.
pns31 vvz d p-acp dt j-jn n2, cc vvz p-acp dt n2 pp-f dt n1, n1. crd. po31 n2 vvn p-acp, cc av, p-acp dt j-jn n1, crd np1 crd.
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Therefore the earth is said to be made continually. He looks not only upon the rulers,
Therefore the earth is said to be made continually. He looks not only upon the Rulers,
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and great potentates of the earth; but he has respect to the poore and needy; to the meanest Israelite. that is wronged by the mightiest Aegyptian in the world.
and great potentates of the earth; but he has respect to the poor and needy; to the Meanest Israelite. that is wronged by the Mightiest Egyptian in the world.
cc j n2 pp-f dt n1; cc-acp pns31 vhz vvb p-acp dt j cc j; p-acp dt js np1. cst vbz vvn p-acp dt js jp p-acp dt n1.
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Nay, the least, and most despicable things are under his ken:
Nay, the least, and most despicable things Are under his ken:
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He disdaines not to look after the haires of our heads, or to observe the very sparrowes that fly in the aire.
He disdains not to look After the hairs of our Heads, or to observe the very sparrows that fly in the air.
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We are so short-sighted, that we cannot judg of, nor discerne the just quantity, or quality of the vast heavenly bodies;
We Are so shortsighted, that we cannot judge of, nor discern the just quantity, or quality of the vast heavenly bodies;
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much lesse can we distinguish the Inhabitants of the Coelum Empyraeum, the heaven of heavens. But he that dwells in that inaccessible light, can judg of the least creature that crawles upon the earth,
much less can we distinguish the Inhabitants of the Coelum Empyraeum, the heaven of heavens. But he that dwells in that inaccessible Light, can judge of the least creature that crawls upon the earth,
av-d av-dc vmb pns12 vvi dt n2 pp-f dt fw-la np1, dt n1 pp-f n2. p-acp pns31 cst vvz p-acp d j n1, vmb n1 pp-f dt ds n1 cst vvz p-acp dt n1,
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or the smallest atome that moves in the aire. Use. Let no extremity extort from us any doubting, or repining complaints;
or the Smallest atom that moves in the air. Use. Let no extremity extort from us any doubting, or repining complaints;
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as if God did at any time cast us out of the compasse of his care;
as if God did At any time cast us out of the compass of his care;
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as David once lamented, that he was cast out of the sight of his eyes:
as David once lamented, that he was cast out of the sighed of his eyes:
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let our condition be never so deplorable, let the commotions of the earth be never so violent, and confused;
let our condition be never so deplorable, let the commotions of the earth be never so violent, and confused;
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yet let us rest our selves, and stay upon this, that — God judgeth in the earth:
yet let us rest our selves, and stay upon this, that — God Judgeth in the earth:
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we are under his eyes, that sustaines all creatures by his power:
we Are under his eyes, that sustains all creatures by his power:
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that feeds the young ravens, and clothes the lillies of the field by his mercifull providence.that feeds the young Ravens, and clothes the lilies of the field by his merciful providence.
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And as this Doctrine rightly applyed will dispossesse us, and empty us of all carking, and distracting cares; seeing we are under Covert-barne;
And as this Doctrine rightly applied will dispossess us, and empty us of all carking, and distracting Cares; seeing we Are under Covert-barne;
cc c-acp d n1 av-jn vvd n1 vvi pno12, cc vvb pno12 pp-f d n-vvg, cc n-vvg vvz; vvg pns12 vbr p-acp n1;
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we have a rich and powerfull husband to provide for us: we are not orphans exposed to the wide world, but we have a faithfull guardian,
we have a rich and powerful husband to provide for us: we Are not orphans exposed to the wide world, but we have a faithful guardian,
pns12 vhb dt j cc j n1 pc-acp vvi p-acp pno12: pns12 vbr xx n2 vvn p-acp dt j n1, cc-acp pns12 vhb dt j n1,
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and a mercifull Father to take care of us.
and a merciful Father to take care of us.
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So let us take heed, lest we fall into the pit of fooles, I meane, the quite contrary extreame of security, and presumption;
So let us take heed, lest we fallen into the pit of Fools, I mean, the quite contrary extreme of security, and presumption;
av vvb pno12 vvi n1, cs pns12 vvb p-acp dt n1 pp-f n2, pns11 vvb, dt av j-jn j-jn pp-f n1, cc n1;
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as if we need not take care of our selves, and use meanes for our owne preservation, seeing God provides for us, and judges for us;
as if we need not take care of our selves, and use means for our own preservation, seeing God provides for us, and judges for us;
c-acp cs pns12 vvb xx vvi n1 pp-f po12 n2, cc vvi n2 p-acp po12 d n1, vvg np1 vvz p-acp pno12, cc n2 p-acp pno12;
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this is to tempt God, without any warrant at all;
this is to tempt God, without any warrant At all;
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as if a man should throw himselfe into the sea, and depend upon the providence of God to keep him from drowning.
as if a man should throw himself into the sea, and depend upon the providence of God to keep him from drowning.
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All the devills Rhetorick, together with his great promises could not perswade Christ, to cast himselfe from the pinacle of the Temple, upon these termes.
All the Devils Rhetoric, together with his great promises could not persuade christ, to cast himself from the pinnacle of the Temple, upon these terms.
av-d dt ng1 n1, av p-acp po31 j n2 vmd xx vvi np1, pc-acp vvi px31 p-acp dt n1 pp-f dt n1, p-acp d n2.
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2. God judges in the earth, by releiving the oppressed, and pleading the cause of the innocent.
2. God judges in the earth, by relieving the oppressed, and pleading the cause of the innocent.
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In this sense, we often finde David, in his appeales to God: lift up thy selfe, thou judge of the earth!
In this sense, we often find David, in his appeals to God: lift up thy self, thou judge of the earth!
p-acp d n1, pns12 av vvi np1, p-acp po31 vvz p-acp np1: vvb p-acp po21 n1, pns21 n1 pp-f dt n1!
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judge me, O Lord, and plead my cause! He is acknowledged to be the judg of the widdowes, the fatherlesse, and the oppressed: judge me, Oh Lord, and plead my cause! He is acknowledged to be the judge of the widow's, the fatherless, and the oppressed:
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And indeed this is the maine end of judging, and executing malefactors; that the innocent may be secur'd, and defended from danger;
And indeed this is the main end of judging, and executing malefactors; that the innocent may be secured, and defended from danger;
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as foxes, wolves, and other wild beasts, are hunted, and taken, that the harmelesse sheep may not be made a prey to their teeth.
as foxes, wolves, and other wild beasts, Are hunted, and taken, that the harmless sheep may not be made a prey to their teeth.
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It would be too long, to trace the children of Israel through all difficulties, and disputes with their enemies,
It would be too long, to trace the children of Israel through all difficulties, and disputes with their enemies,
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and to shew how the Lord judged their Cause, against Pharaoh, against the Canaanites, and others:
and to show how the Lord judged their Cause, against Pharaoh, against the Canaanites, and Others:
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He fought their battles, He was a sun, and a sheild unto them, He snatch't them as a firebrand out of the burning, when their enemies were ready to tune their song of triumph.He fought their battles, He was a sun, and a shield unto them, He snatched them as a firebrand out of the burning, when their enemies were ready to tune their song of triumph.
pns31 vvd po32 n2, pns31 vbds dt n1, cc dt n1 p-acp pno32, pns31 vvd pno32 p-acp dt n1 av pp-f dt j-vvg, c-crq po32 n2 vbdr j pc-acp vvi po32 n1 pp-f n1.
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See this in the body of that people:
See this in the body of that people:
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when the Midianites came against them like grashoppers, they were all discomfited by three hundred that brake pitchers under Gideon, Judges, 6.5. See it in David, in particular, when Saul had compassed David in a mountaine in the wildernesse of Maon, He made no doubt to swallow him up:
when the midianites Come against them like grasshoppers, they were all discomfited by three hundred that brake pitchers under gideon, Judges, 6.5. See it in David, in particular, when Saul had compassed David in a mountain in the Wilderness of Maon, He made no doubt to swallow him up:
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then the Lord judged for David, by disappointing Saul, in diverting his forces another way on a suddaine, a messenger came to Saul saying:
then the Lord judged for David, by disappointing Saul, in diverting his forces Another Way on a sudden, a Messenger Come to Saul saying:
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Come, make hast, for the Philistims have invaded the land, 1 Sam. 23.26, 27. The time would faile me to tell of Joseph, and Paul, how the Lord Judged for them upon severall exigencies:Come, make haste, for the philistines have invaded the land, 1 Sam. 23.26, 27. The time would fail me to tell of Joseph, and Paul, how the Lord Judged for them upon several exigencies:
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other stories are not barren of instances, and examples to this purpose.
other stories Are not barren of instances, and Examples to this purpose.
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Athanasius was once accused for cutting off the arme of one Arsenius. The Arrians who brought in this inditement, made sure (as they thought) of the Cause, by sending Arsenius into a farre Countrey.Athanasius was once accused for cutting off the arm of one Arsenius. The Arians who brought in this indictment, made sure (as they Thought) of the Cause, by sending Arsenius into a Far Country.
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But see the providence of God in clearing the innocency of this servant, when this Criminall matter was in agitation:
But see the providence of God in clearing the innocency of this servant, when this Criminal matter was in agitation:
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the same Arsenius did suddenly appeare in the Councell, and held up both his armes, to confute that calumny.
the same Arsenius did suddenly appear in the Council, and held up both his arms, to confute that calumny.
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The Arrians have not yet done. As the Devill set upon Christ with three severall temptations, one after another:
The Arians have not yet done. As the devil Set upon christ with three several temptations, one After Another:
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so these set upon Athanasius againe; He must be impleaded as guilty of whoredome. An harlot is suborned to affirme it:
so these Set upon Athanasius again; He must be impleaded as guilty of whoredom. an harlot is suborned to affirm it:
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she was furnished with a ring, which shee pretended to be the hire of her uncleanesse;
she was furnished with a ring, which she pretended to be the hire of her uncleanness;
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yet, notwithstanding all this conspiracy, the Lord judged for Athanasius, and made his innocency, as cleare as the noone day,
yet, notwithstanding all this Conspiracy, the Lord judged for Athanasius, and made his innocency, as clear as the noon day,
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thus: one Tymotheus, a freind of Athanasius stands up, and speaks after this manner to the harlot, Egonè? What did I ever enter into your house,
thus: one Timothy, a friend of Athanasius Stands up, and speaks After this manner to the harlot, Egonè? What did I ever enter into your house,
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and had I familiarity with you? this harlot (having her forehead brazed with impudency) answered presently, yes;
and had I familiarity with you? this harlot (having her forehead brazed with impudence) answered presently, yes;
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you are the man, and holds up the ring, as the wages of her iniquity, and so Athanasius was acquitted againe from this undeserved scandall.
you Are the man, and holds up the ring, as the wages of her iniquity, and so Athanasius was acquitted again from this undeserved scandal.
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How observeable is that which is recorded of Aurelian? He had almost subscribed an Edict for the destruction of the poore Christians:
How observable is that which is recorded of Aurelian? He had almost subscribed an Edict for the destruction of the poor Christians:
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but on a suddaine his hand, and his arme were so benummed, and deaded, that he could not write one letter more:
but on a sudden his hand, and his arm were so benumbed, and deadened, that he could not write one Letter more:
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here God judged for the Christians. Nay, afterward, when Diocletian had seal'd such a bloody decree:
Here God judged for the Christians. Nay, afterwards, when Diocletian had sealed such a bloody Decree:
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and the Christians were brought forth, to be devour'd by wild beasts;
and the Christians were brought forth, to be devoured by wild beasts;
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yet these beasts would not fasten upon the naked bodies of these Saints, but recoyl'd back upon those instruments of cruelty who would have set them on;
yet these beasts would not fasten upon the naked bodies of these Saints, but recoiled back upon those Instruments of cruelty who would have Set them on;
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even as Shadrach Meshach, and Abednego were delivered from the fiery furnace, when those that cast them in, were slaine by the very flames of that furnace:
even as Shadrach Meshach, and Abednego were Delivered from the fiery furnace, when those that cast them in, were slain by the very flames of that furnace:
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our owne story reports of Emma the mother of Edward the Confessour that was accused of incontinency,
our own story reports of Emma the mother of Edward the Confessor that was accused of incontinency,
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and according to the law ordalium, shee must walk on hot irons, fire hot; which shee did (being innocent) and was not hurt;
and according to the law ordalium, she must walk on hight irons, fire hight; which she did (being innocent) and was not hurt;
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as the bitter water of jealousy, which made the guilty womans thigh to rot, and her belly to swell; as the bitter water of jealousy, which made the guilty woman's thigh to rot, and her belly to swell;
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yet the same water being drunk by one that had not gone a side to uncleanesse, was free from the bitter water that caused the curse.
yet the same water being drunk by one that had not gone a side to uncleanness, was free from the bitter water that caused the curse.
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— doubtlesse there is a God, that judgeth in the earth — to defend the innocent.— doubtless there is a God, that Judgeth in the earth — to defend the innocent.
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And to make his judging in the earth, in the behalfe of his servants, the more illustrious;
And to make his judging in the earth, in the behalf of his Servants, the more illustrious;
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he takes opportunity commonly to helpe in such a juncture of time, as when they are in the greatest extremity.
he Takes opportunity commonly to help in such a juncture of time, as when they Are in the greatest extremity.
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In the Mount will the Lord be seene, Gen. 22.14.In the Mount will the Lord be seen, Gen. 22.14.
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When the knife is close at Isaackes throat, then is the time for the Lord to steppe in for his rescue.
When the knife is close At Isaac's throat, then is the time for the Lord to step in for his rescue.
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With this very argument, David pleads with God for his Church, when at a low ebbe; even because it was so.
With this very argument, David pleads with God for his Church, when At a low ebb; even Because it was so.
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It is time for thee Lord to worke, for they have made voiàe thy law, Psal. 119.126. When judgment was turned away backward, in the Jewish Church, and justice stood a farre off: It is time for thee Lord to work, for they have made voiàe thy law, Psalm 119.126. When judgement was turned away backward, in the Jewish Church, and Justice stood a Far off:
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truth was fallen in the street, and equity could not enter. One would think it could not be worse:truth was fallen in the street, and equity could not enter. One would think it could not be Worse:
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yet it followes, that then the Lord put on righteousnesse as a brest-plate, and a helmit of salvation upon his head.
yet it follows, that then the Lord put on righteousness as a breastplate, and a helmit of salvation upon his head.
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Esa. 59, 14, 15, 17. And in the same chapter v. 19. there's a prophesie of Christs comming:
Isaiah 59, 14, 15, 17. And in the same chapter v. 19. there's a prophesy of Christ coming:
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when was that? when the enemy of the Lord shall come in like a flood, the spirit of the Lord shall lift up a standard against him:
when was that? when the enemy of the Lord shall come in like a flood, the Spirit of the Lord shall lift up a standard against him:
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and if we turne to the second chapter of Lukes Gospel, we shall find this fulfilled:
and if we turn to the second chapter of Lukes Gospel, we shall find this fulfilled:
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for when Augustus sent forth his decree that all the world should be taxed (i. e.) pay tribute,
for when Augustus sent forth his Decree that all the world should be taxed (i. e.) pay tribute,
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and so acknowledge themselves captives and slaves to the Romane Empire;
and so acknowledge themselves captives and slaves to the Roman Empire;
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then did an Angel verse 10. publish the glad tidings of the birth of Christ who should be the Saviour of the world.
then did an Angel verse 10. publish the glad tidings of the birth of christ who should be the Saviour of the world.
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Israel must see the Aegyptians behind, and the sea before;
Israel must see the egyptians behind, and the sea before;
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no way, but be slaine by the sword, or perish in the water, before God prepare them a way through the sea.
no Way, but be slain by the sword, or perish in the water, before God prepare them a Way through the sea.
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The Disciples that sailed with Christ in the ship. Mat. 8.24. were first suffered to be almost swallowed up in the sea;
The Disciples that sailed with christ in the ship. Mathew 8.24. were First suffered to be almost swallowed up in the sea;
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so that they came crying Master we perish, we perish; and then vers. 26. he rebuked the wind, and the sea, and they obeyed him.
so that they Come crying Master we perish, we perish; and then vers. 26. he rebuked the wind, and the sea, and they obeyed him.
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The match was near the gunpowder, before the intended Tragedy of England was discovered and disappointed.
The match was near the gunpowder, before the intended Tragedy of England was discovered and disappointed.
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How easy were it to reckon up a whole cloud of Martyrs; whom God suffered to come to the stake, and then shewed himselfe to them;How easy were it to reckon up a Whole cloud of Martyrs; whom God suffered to come to the stake, and then showed himself to them;
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either by giving them courage against the terrours of death, or by taking away the sense of their sufferings;
either by giving them courage against the terrors of death, or by taking away the sense of their sufferings;
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so that they fell a leaping and skiping for joy; and laid themselves down in the flames, as in a bed of roses.
so that they fell a leaping and skipping for joy; and laid themselves down in the flames, as in a Bed of roses.
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Strike, sayes Anaxarchus, when they were battering him with clubbes; for ye doe not beat Anaxarchus, but only his caske, or out-side;
Strike, Says Anaxarchus, when they were battering him with Clubs; for you do not beatrice Anaxarchus, but only his cask, or outside;
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as if with Steven, they then saw heaven opened, and Christ sitting at the right hand of his Father:
as if with Steven, they then saw heaven opened, and christ sitting At the right hand of his Father:
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Now God does thus judge for his people, when they are reduced to the greatest exigency.
Now God does thus judge for his people, when they Are reduced to the greatest exigency.
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First, to exercise our faiths that we may know how versari inter aspera, to depend upon God,
First, to exercise our faiths that we may know how versari inter Aspera, to depend upon God,
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though we see nothing nisi pontus & aequor, but sea and tempestes;
though we see nothing nisi pontus & aequor, but sea and tempests;
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to believe that he will be mercifull to us, though in outward shew, he may seeme bent do destroy us.
to believe that he will be merciful to us, though in outward show, he may seem bent do destroy us.
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This is the very height of faith, to be like Abraham, Rom. 4.18. Above hope to beleive in hope;
This is the very height of faith, to be like Abraham, Rom. 4.18. Above hope to believe in hope;
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or like Jehosophat, 2 Chron. 20.12. When a numerous host came against him, we have no might against this great company;
or like Jehoshaphat, 2 Chronicles 20.12. When a numerous host Come against him, we have no might against this great company;
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but our eyes are upon thee; this is to trust God though he kill us. Secondly;but our eyes Are upon thee; this is to trust God though he kill us. Secondly;
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that he may get himselfe the more glory. that he may get himself the more glory.
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It is a great deale of glory for a Physitian to cure a disease when grown desperate,
It is a great deal of glory for a physician to cure a disease when grown desperate,
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and in the eye of man past cure;
and in the eye of man passed cure;
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so for God to help, when in a helplesse condition, makes more glory to redound to him;
so for God to help, when in a helpless condition, makes more glory to redound to him;
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therefore the Lord quickned Sarahs Wombe, when dead; and our Saviour raised Lazarus when he had layen foure dayes in the grave.
Therefore the Lord quickened Sarahs Womb, when dead; and our Saviour raised Lazarus when he had lain foure days in the grave.
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When David had shewed, that the Lord is a present refuge in time of trouble, Psal. 46.1. It followes vers. 10. I will be exalted among the heathen, I will be exalted on the earth, So Esa. 59.19. after the Prophet had shewed, how the Lord releiveth his Church in a desperate condition, it followes;
When David had showed, that the Lord is a present refuge in time of trouble, Psalm 46.1. It follows vers. 10. I will be exalted among the heathen, I will be exalted on the earth, So Isaiah 59.19. After the Prophet had showed, how the Lord releiveth his Church in a desperate condition, it follows;
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so shall they feare the name of the Lord from the West, and his glory from the rising of the Sun. so shall they Fear the name of the Lord from the West, and his glory from the rising of the Sun.
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Ʋse. Lets not be dismayed, though we be placed on the very pinacle of dangers: though there be troubles without, and terrours within:Ʋse. Lets not be dismayed, though we be placed on the very pinnacle of dangers: though there be Troubles without, and terrors within:
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though we sit in darknesse, and have no light, yet as tis, Esa. 50.10. Let us trust in the name of the Lord, and stay upon our God — for doubtlesse there is a God that judgeth in the earth.
though we fit in darkness, and have no Light, yet as this, Isaiah 50.10. Let us trust in the name of the Lord, and stay upon our God — for doubtless there is a God that Judgeth in the earth.
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I have read of one, who was used to say, when the Church was at a low Ebbe;
I have read of one, who was used to say, when the Church was At a low Ebb;
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be of good cheere, for now God is working some great worke for his people:
be of good cheer, for now God is working Some great work for his people:
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for when men are at a stand, and gaze one upon another, then God takes the matter into his own hand:
for when men Are At a stand, and gaze one upon Another, then God Takes the matter into his own hand:
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then tis good to stand still, to see the salvation of God.
then this good to stand still, to see the salvation of God.
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He will be a Guardian, and a Champion to his Servants against all the Potentates of the earth, that shall foame, and swell against them.
He will be a Guardian, and a Champion to his Servants against all the Potentates of the earth, that shall foam, and swell against them.
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Therefore let us carry our selves innocently, and justly to God, and men; and then let us commit our causes to the Lord, as a faithfull Judge.
Therefore let us carry our selves innocently, and justly to God, and men; and then let us commit our Causes to the Lord, as a faithful Judge.
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3. God judgeth in the earth; by overthrowing, and plaguing the wicked doers, and taking vengeance of them:
3. God Judgeth in the earth; by overthrowing, and plaguing the wicked doers, and taking vengeance of them:
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therefore the Septuagint reades the text, NONLATINALPHABET, judging them in the earth, that is those cruell and wicked Judges, mentioned in the former part of the Psalme.
Therefore the septuagint reads the text,, judging them in the earth, that is those cruel and wicked Judges, mentioned in the former part of the Psalm.
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To judge is most frequently taken in this sense:
To judge is most frequently taken in this sense:
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So he is said to judge Elies house. He is said to judge Jerusalem, as Women that breake wedlocke, and shed bloud are judged, when he gave her blood in fury and jealousie:
So he is said to judge Elies house. He is said to judge Jerusalem, as Women that break wedlock, and shed blood Are judged, when he gave her blood in fury and jealousy:
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but to transcribe a multitude of texts to this purpose, would be to guild gold; and to seeme to suspect your ignorance in the Scriptures.
but to transcribe a multitude of texts to this purpose, would be to guild gold; and to seem to suspect your ignorance in the Scriptures.
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Now both the matter, and the manner of Gods judging the wicked, and his taking vengeance on them, will appeare by these two theses following.
Now both the matter, and the manner of God's judging the wicked, and his taking vengeance on them, will appear by these two theses following.
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1. God judges the wicked, when they are in the ruffe of their pride; and in the height of their presumption:
1. God judges the wicked, when they Are in the ruff of their pride; and in the height of their presumption:
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Pharaohs Charriot wheeles were taken off, when he was in the heate of his pursuit after Israel. I will pursue, I will pursue saies Pharaoh. Pharaohs Chariot wheels were taken off, when he was in the heat of his pursuit After Israel. I will pursue, I will pursue Says Pharaoh.
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Not Israel; but they owne ruine saies the Lord.
Not Israel; but they own ruin Says the Lord.
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When Nebuchadnezzar was boasting of his great Babel; and Belshazzar quaffing in the bowles of the Temple;
When Nebuchadnezzar was boasting of his great Babel; and Belshazzar quaffing in the bowls of the Temple;
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the one was doom'd to eate grasse with the beasts of the feild;
the one was doomed to eat grass with the beasts of the field;
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the other did but cast up his eyes, and reads his owne sentence upon the wall.
the other did but cast up his eyes, and reads his own sentence upon the wall.
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Corah, Dathan, and Abiram have no sooner let go their proud, and rebellious words against Moses and Aaron; but the Lord provides them a grave, with a trap doore,Corah, Dathan, and Abiram have no sooner let go their proud, and rebellious words against Moses and Aaron; but the Lord provides them a grave, with a trap door,
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or a posterne gate to let them downe quick into hell. When Lucifer was aspiring above the starres, saying I will ascend above the heights of the clouds, I will be like the most high;
or a postern gate to let them down quick into hell. When Lucifer was aspiring above the Stars, saying I will ascend above the heights of the Clouds, I will be like the most high;
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then he received an answer that he should be brought downe to hell, to the sides of the pit.
then he received an answer that he should be brought down to hell, to the sides of the pit.
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Herod was stroke with a stinking and nasty disease, when in his royall robes he owned the Acclamation of the people, that made him a god. Herod was stroke with a stinking and nasty disease, when in his royal robes he owned the Acclamation of the people, that made him a god.
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Julian opened his mouth to blaspheme Christ, and e're he could shut it, it was stopt with an arrow shot into it from heaven:Julian opened his Mouth to Blaspheme christ, and ever he could shut it, it was stopped with an arrow shot into it from heaven:
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therefore in this 58 th Psal. v. 9, The Lord is said to take away the wicked as with a whirle wind both living, and in his wrath;
Therefore in this 58 that Psalm v. 9, The Lord is said to take away the wicked as with a whirl wind both living, and in his wrath;
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in the midst of his fury, whil'st he is grinding, and gnashing his teeth against the poore, and innocent:
in the midst of his fury, whilst he is grinding, and gnashing his teeth against the poor, and innocent:
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therefore Fret not thy selfe because of evill doers, neither be thou envious (rather pitty them) against the workers of iniquity;
Therefore Fret not thy self Because of evil doers, neither be thou envious (rather pity them) against the workers of iniquity;
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for they shall soone be cut downe like the grasse, and wither as the green herb, Psal. 37.1, 2. and vers. 35.36. I have seene the wicked in great power, magna vi erumpentem, Jerom: for they shall soon be Cut down like the grass, and wither as the green herb, Psalm 37.1, 2. and vers. 35.36. I have seen the wicked in great power, Magna vi erumpentem, Jerome:
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breaking forth like lightning, and spreading himselfe like a Cedar in Libanus;
breaking forth like lightning, and spreading himself like a Cedar in Lebanon;
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what becomes of that lightning, and this Cedar? why, both vanish away, like some meteor, some mushroome, or like Jonahs gourd:
what becomes of that lightning, and this Cedar? why, both vanish away, like Some meteor, Some mushroom, or like Jonahs gourd:
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He passeth away, and was not; I sought him, but his place could no where be found. Sic confundantur domine!He passes away, and was not; I sought him, but his place could no where be found. Sic confundantur domine!
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So let thine enemies perish O Lord! So let thine enemies perish Oh Lord!
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but let them that feare thee be as the sun when it goes forth in its strength. but let them that Fear thee be as the sun when it Goes forth in its strength.
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2. God so judges in the earth; that often he payes the wicked in in their owne coine;
2. God so judges in the earth; that often he pays the wicked in in their own coin;
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and brings their waies upon their own heads, the iniquity of their own heeles compasse them about. and brings their ways upon their own Heads, the iniquity of their own heals compass them about.
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So that their sinnes may be read in their punishments:
So that their Sins may be read in their punishments:
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this the Lord threatens, Joel. 3.6, 7, 8. The children of Judah, and of Jerusalem have ye sold unto the Greaclans;
this the Lord threatens, Joel. 3.6, 7, 8. The children of Judah, and of Jerusalem have you sold unto the Greaclans;
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and I will sell your sons, and daughters into the hand of the children of Judah, and Esa. 33.1. Those that spoile, shall be spoiled;
and I will fell your Sons, and daughters into the hand of the children of Judah, and Isaiah 33.1. Those that spoil, shall be spoiled;
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and those that deale trecherously, it shall be dealt trecherously with them. A tooth, for a tooth;and those that deal treacherously, it shall be dealt treacherously with them. A tooth, for a tooth;
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An eye for an eye, yet stands unrepealed: God himselfe do's frequently put it in execution;
an eye for an eye, yet Stands unrepealed: God himself do's frequently put it in execution;
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and that, not only among the damned spirits in Hell, in apportioning their plagues, according to their severall sios;
and that, not only among the damned spirits in Hell, in apportioning their plagues, according to their several sios;
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As by abasing and treading under foote the prond; by crushing the Covetous with the weight of their owne wants;
As by abasing and treading under foot the prond; by crushing the Covetous with the weight of their own Wants;
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by devouring the glutton with ravenous hunger; by scorching the drunkard with thirst, or filling him with flagons of brim stone.
by devouring the glutton with ravenous hunger; by scorching the drunkard with thirst, or filling him with flagons of brim stone.
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By wrapping the unchast in the imbraces of stinging and stinking flames; by making the mercilesse to become endlesse, and bootlesse suitors for a drop of water;
By wrapping the unchaste in the embraces of stinging and stinking flames; by making the merciless to become endless, and bootless Suitors for a drop of water;
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who regarded not the poore, crying for a crum of bread &c. And as this is like to be the Method of Gods judgments in Hell;
who regarded not the poor, crying for a crumb of bred etc. And as this is like to be the Method of God's Judgments in Hell;
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so also — He judges in the earth. If we compare our sufferings, with our sins;
so also — He judges in the earth. If we compare our sufferings, with our Sins;
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the language of the rod will commonly interpret the dialect of our transgressions, and point at the very Achan, which troubles our Camp. Those Capitall plagues, Warre, Famine,
the language of the rod will commonly interpret the dialect of our transgressions, and point At the very achan, which Troubles our Camp. Those Capital plagues, War, Famine,
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and the pestilence, may easily be foreseene (without a spirit of divination) in their rootes, and Causes;
and the pestilence, may Easily be foreseen (without a Spirit of divination) in their roots, and Causes;
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I meane, in the abuse of peace, plenty, and health.
I mean, in the abuse of peace, plenty, and health.
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When the Lord thunders out of heaven against any of us, let us discover by the flashes of his displeasure, the bratts of sin lying at our doores, which before,
When the Lord Thunders out of heaven against any of us, let us discover by the flashes of his displeasure, the bats of since lying At our doors, which before,
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like so many atomes, lay undiscerned, that so at least by this meanes, we may call our sins to Remembrance.
like so many Atoms, lay undiscerned, that so At least by this means, we may call our Sins to Remembrance.
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In my reading of the scriptures, with other authors, and stories;
In my reading of the Scriptures, with other Authors, and stories;
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with speciall notice, I have observed the dealing of God in this kind, in the dispensation of his judgments.
with special notice, I have observed the dealing of God in this kind, in the Dispensation of his Judgments.
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1 To begin with scripturall examples. Joseph's brethren dealt hardly with him;
1 To begin with scriptural Examples. Joseph's brothers dealt hardly with him;
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no intreaties would serve, but he must be sold to the Ishmeelite merchants for a bond slave.
no entreaties would serve, but he must be sold to the Ishmeelite merchant's for a bound slave.
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Well, about fifteene, or sixteene yeares after;
Well, about fifteene, or sixteene Years After;
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they do arte perire suâ; they go to Egypt for corne in a time of famine,
they do arte perire suâ; they go to Egypt for corn in a time of famine,
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and so are detained as prisoners, for coming as spies;
and so Are detained as Prisoners, for coming as spies;
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And they are so ingenious, as to acknowledge their fault, in the midst of their sufferings.
And they Are so ingenious, as to acknowledge their fault, in the midst of their sufferings.
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And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soule, And they said one to Another, we Are verily guilty Concerning our brother, in that we saw the anguish of his soul,
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when he besought us, and we would not here: therefore is this distress come upon us. Gen. 42.21.when he besought us, and we would not Here: Therefore is this distress come upon us. Gen. 42.21.
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Adonibezek had cut off the thumbs and toes of no lesse then threescore and tenne Kings,Adonibezek had Cut off the thumbs and toes of no less then threescore and tenne Kings,
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and when he became a Captive to Judah, and Simeon, they cut off his thumbs, and his great toes; so that he confesses.
and when he became a Captive to Judah, and Simeon, they Cut off his thumbs, and his great toes; so that he Confesses.
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As I have done, so God hath requited me. Judg. 1.6, 7. Nadah and Abihu offer'd strange Fire, which God did not Command; As I have done, so God hath requited me. Judges 1.6, 7. Nadah and Abihu offered strange Fire, which God did not Command;
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and God Commands strange fire to consume them.
and God Commands strange fire to consume them.
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Sodome burn't with unnaturall lusts, and the Lord burnes them up, with the flames of a supernaturall fire. Sodom burnt with unnatural Lustiest, and the Lord burns them up, with the flames of a supernatural fire.
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The Ammonites offer'd up their owne Children as a burnt sacrifice to Moloch; and David when he had subdued them, he made them passe thorow the Brick-kilnes. Nay, the valley of Hinnon, where the Jewes burnt their sons,
The Ammonites offered up their own Children as a burned sacrifice to Moloch; and David when he had subdued them, he made them pass thorough the Brick-kilnes. Nay, the valley of Hinnon, where the Jews burned their Sons,
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and daughters with fire, was the very place, which the Lord chose to be the valley of slaughter for the Jewes themselves.
and daughters with fire, was the very place, which the Lord chosen to be the valley of slaughter for the Jews themselves.
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Pharaoh commanded the male children of the Israclites to be drowned, and the red-sea swallowed him up, together with his whole numerous army. Pharaoh commanded the male children of the Israelites to be drowned, and the Red Sea swallowed him up, together with his Whole numerous army.
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Ahab and Jezebel were so prodigall of poore Naboth's blood that they shed it; to the intent the doggs might lick it up: Ahab and Jezebel were so prodigal of poor Naboth's blood that they shed it; to the intent the Dogs might lick it up:
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And they become dogges meat themselves; the Lord will not abate them the circumstance of the place.
And they become Dogs meat themselves; the Lord will not abate them the circumstance of the place.
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The dogges shall eate Jezebel, by the wall of Jezreel. Agag the King of Amalek had kill'd many a mothers child; The Dogs shall eat Jezebel, by the wall of Jezrael. Agag the King of Amalek had killed many a mother's child;
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and when his turne came to be hewed a peices, Samuel puts him in mind, that as his sword had made women childlesse,
and when his turn Come to be hewed a Pieces, Samuel puts him in mind, that as his sword had made women childless,
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so should his mother be childlesse among women. so should his mother be childless among women.
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Abner killed Asahel under the fift r•b, and just in the same place did Joab let out the life of Abner. Haman set up a lofty Gallowes for Mordecas, and he was exalted to the top of it himself. Abner killed Ashahel under the fift r•b, and just in the same place did Joab let out the life of Abner. Haman Set up a lofty Gallows for Mordecas, and he was exalted to the top of it himself.
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Sampsons wise was treacherous to him, in expounding his riddle to the Philistims, that so shee might preserve her selfe,Sampsons wise was treacherous to him, in expounding his riddle to the philistines, that so she might preserve her self,
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and her Fathers house from fire, and this was the occasion that both shee, and her Father perished by fire, by the treachery of those very Philistims. Abimelech slew his Brethren the sons of Jerubbaal, being threescore and tenne persons, upon one stone, and a certaine woman cast a peice of a milstone, upon Abimelech's head,
and her Father's house from fire, and this was the occasion that both she, and her Father perished by fire, by the treachery of those very philistines. Abimelech slew his Brothers the Sons of Jerubbaal, being threescore and tenne Persons, upon one stone, and a certain woman cast a piece of a millstone, upon Abimelech's head,
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and all to brake his scull. Hezekiah prided himselfe in his treasures; his heart was even wrap't up in his wardrope;
and all to brake his scull. Hezekiah prided himself in his treasures; his heart was even wrapped up in his wardrobe;
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and therefore when the Babylonish Ambassadours came to visit him after the recovery from his desperate sicknesse;
and Therefore when the Babylonish ambassadors Come to visit him After the recovery from his desperate sickness;
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instead of magnifying the Lords goodnesse to him in that deliverance, he shew'd them the house of his pretious things, his silver, gold, spices, pretious oyntments,
instead of magnifying the lords Goodness to him in that deliverance, he showed them the house of his precious things, his silver, gold, spices, precious ointments,
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and all the house of his armour. But all these thinges were taken from him afterwards, and carried into Babylon. and all the house of his armour. But all these things were taken from him afterwards, and carried into Babylon.
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Eli did not bow the stubborne neckes of his Sons with the yoke of discipline; and correction;Eli did not bow the stubborn necks of his Sons with the yoke of discipline; and correction;
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and he falles from off his seate backward, and his necke brake, and he died.
and he falls from off his seat backward, and his neck brake, and he died.
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David also was inordinatly fond, and affectionate to his Sons Adonijah, and Absolon; and they scourge him for it, by their disobedience; and rebelion:David also was inordinately found, and affectionate to his Sons Adonijah, and Absalom; and they scourge him for it, by their disobedience; and rebellion:
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And now we have begun to speake of David; we may see this Talio in most of his sufferrings:
And now we have begun to speak of David; we may see this Talio in most of his sufferings:
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they doe evidently resemble the Complexion of his sinnes.
they do evidently resemble the Complexion of his Sins.
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How did he see his own adultery punished in the Incest of his owne Daughter? His Son defiles his Concubines, in the sight of all Isral, upon the top of the house;
How did he see his own adultery punished in the Incest of his own Daughter? His Son defiles his Concubines, in the sighed of all Israel, upon the top of the house;
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and tis thought with good reason, in that very place, where David first let fly his lustfull darts towards Bathsheba, when from the top of his house he spyed her washing herselfe.
and this Thought with good reason, in that very place, where David First let fly his lustful darts towards Bathsheba, when from the top of his house he spied her washing herself.
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His murder was punished by entailing the sword upon his house;
His murder was punished by entailing the sword upon his house;
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and his confidence in the arme of flesh, shewed in the numbering of the people, was infeebled by a great plague, and overthrowne by the arrow that flyes at noon-day.
and his confidence in the arm of Flesh, showed in the numbering of the people, was infeebled by a great plague, and overthrown by the arrow that flies At noonday.
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Thus men fall into the ditches, which they make for others:
Thus men fallen into the ditches, which they make for Others:
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their mischeife returnes upon their own heads, and their violent dealings come downe upon their own pates. Had I time;
their mischief returns upon their own Heads, and their violent dealings come down upon their own pates. Had I time;
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this might further be made good by those famous examples of Joram and Jehojakim; the one slew his Fathers Sonnes,
this might further be made good by those famous Examples of Jhoram and Jehoiakim; the one slew his Father's Sons,
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and his owne were shine by the Aramites; the other denyed decent buriall to Ʋriah the Prophet,
and his own were shine by the Aramites; the other denied decent burial to Ʋriah the Prophet,
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and he himselfe had the buriall of an Asse. The new Testament is not barren of examples, to illustrate this truth.
and he himself had the burial of an Ass. The new Testament is not barren of Examples, to illustrate this truth.
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The rich man being tormented in flames cryes to Abraham to have mercy on him, and to send Lazarus, that he might dip the tip of his finger in water, and coole his tongue.
The rich man being tormented in flames cries to Abraham to have mercy on him, and to send Lazarus, that he might dip the tip of his finger in water, and cool his tongue.
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His tongue, no doubt, had been most faulty in blaspheming God, & reproaching the poore: it had been set on fire of Hell; His tongue, no doubt, had been most faulty in blaspheming God, & reproaching the poor: it had been Set on fire of Hell;
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and hell-fire did most torment that member.
and hell-fire did most torment that member.
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The Whore of Babylon did even reele, and stagger, being drunke with the blood of Saints, and with the blood of the Martyrs of Jesus;
The Whore of Babylon did even reel, and stagger, being drunk with the blood of Saints, and with the blood of the Martyrs of jesus;
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& with Cyrus she had her fill of blood; and hereupon an Augel inlarges this observation, whereof I have been treating.
& with Cyrus she had her fill of blood; and hereupon an Angel enlarges this observation, whereof I have been treating.
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Thou art righteous O Lord, because thou hast judged thus; Thou art righteous Oh Lord, Because thou hast judged thus;
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for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink — doubtlesse there is a God that judgeth in the earth. for they have shed the blood of Saints and prophets, and thou hast given them blood to drink — doubtless there is a God that Judgeth in the earth.
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2. Had you the patience a litle to leave the Paradise of Scripture, and to walke a turne or two in the groves,
2. Had you the patience a little to leave the Paradise of Scripture, and to walk a turn or two in the groves,
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and spatious fields of other stories, we might see the evidence of this truth sparkling in our faces, from a voluminous Induction of several examples, in several ages and places.
and spacious fields of other stories, we might see the evidence of this truth sparkling in our faces, from a voluminous Induction of several Examples, in several ages and places.
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Not to speake of Arius, Cyricius, Otho, Byshop of Mentz, and many others:
Not to speak of Arius, Cyricius, Otho, Bishop of Mainz, and many Others:
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lets begin with that notorious Apostate Julian. He had belch't forth blasphemies against God out of his mouth;
lets begin with that notorious Apostate Julian. He had belched forth Blasphemies against God out of his Mouth;
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and that wicked mouth of his became the passage of his owne excrements;
and that wicked Mouth of his became the passage of his own excrements;
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his wife in the meane time calling upon him, to learne against whom he had fought, by the punishment which was inflicted upon him.
his wife in the mean time calling upon him, to Learn against whom he had fought, by the punishment which was inflicted upon him.
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Valerian shewed an exquisite cruelty against the Servants of the living God;Valerian showed an exquisite cruelty against the Servants of the living God;
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and Sapores King of Persia took him captive, and commanded his skinne to be pulled over his eares,
and Sapores King of Persiam took him captive, and commanded his skin to be pulled over his ears,
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and his raw flesh to be seasoned with salt. Diocletian was furious in his thundring persecutions against the Church of God; but he escaped not unpunisht;
and his raw Flesh to be seasoned with salt. Diocletian was furious in his thundering persecutions against the Church of God; but he escaped not unpunished;
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for he, and his house were both destroyed by thunder, and lightning sent from heaven. Decins, and Aurelian are also sad monuments of the judgments of God:
for he, and his house were both destroyed by thunder, and lightning sent from heaven. Decins, and Aurelian Are also sad monuments of the Judgments of God:
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but I hast to that monster Maxia minus; He made a law, that the Christians eyes should be pulled forth,
but I hast to that monster Maxia minus; He made a law, that the Christians eyes should be pulled forth,
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and his own eyes started out of his head.
and his own eyes started out of his head.
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He abused his body to the satisfaction of his lust, and that part, which he most abused, became the subject of such a stinking imposthume, that the Physitians chose rather to be put to death by him, then to approach neare him.
He abused his body to the satisfaction of his lust, and that part, which he most abused, became the Subject of such a stinking imposthume, that the Physicians chosen rather to be put to death by him, then to approach near him.
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Aristobulus killed his Brother Antigonus, and after he fell a vomiting of blood; Aristobulus killed his Brother Antigonus, and After he fell a vomiting of blood;
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and tis observed by the Historian, that his own blood was shed in the very same place, where he had shed his Brothers before.
and this observed by the Historian, that his own blood was shed in the very same place, where he had shed his Brother's before.
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Charles the ninth also, King of France committed Horrible but cheries in his raigne, and at last his own blood gusht out at all the Conduits of his body. Charles the ninth also, King of France committed Horrible but Cherries in his Reign, and At last his own blood gushed out At all the Conduits of his body.
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It were easy to enumerate many other Kings of France, together with severall Kinges of Spaine,
It were easy to enumerate many other Kings of France, together with several Kings of Spain,
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and of this nation also, who after their tyrannical raignes, had experience of the same measure of cruelty, which they meted to others.
and of this Nation also, who After their tyrannical reigns, had experience of the same measure of cruelty, which they meted to Others.
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Our own stories may furnish us with instances;
Our own stories may furnish us with instances;
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of swearers, whose tongues have swollen so big in their mouthes, that they have not been able to speak;
of swearers, whose tongues have swollen so big in their mouths, that they have not been able to speak;
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and of drunkards, who have been inflamed with that drinke, which they have intemperatly swallowed downe,
and of drunkards, who have been inflamed with that drink, which they have intemperately swallowed down,
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so that it could finde no passage out of their bodies. O• what exemplary judgments hath the Lord manifested against sabbath-breakers!
so that it could find no passage out of their bodies. O• what exemplary Judgments hath the Lord manifested against Sabbath breakers!
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what Christ said to the Jewes, Luk. 17.32. Remember Lots Wife, who for her disobedience was turned into a pillar of salt:
what christ said to the Jews, Luk. 17.32. remember Lots Wife, who for her disobedience was turned into a pillar of salt:
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So say I to such as profane the Lords day, either by sports, or unlawfull labour;
So say I to such as profane the lords day, either by sports, or unlawful labour;
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Remember such as have frequented playes, and beare-baitings on that day, and in the midst of their Theaters, have come tumbling downe, overwhelming and killing one another, the very scaffold wheron they stood breaking in peices,
remember such as have frequented plays, and beare-baitings on that day, and in the midst of their Theaters, have come tumbling down, overwhelming and killing one Another, the very scaffold whereon they stood breaking in Pieces,
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as it were out of indignation, & disdaine to support such profane wretches:
as it were out of Indignation, & disdain to support such profane wretches:
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Remember that Nobleman, who Hunted so long on the Sabboth day, untill his owne Wife conceived,
remember that Nobleman, who Hunted so long on the Sabbath day, until his own Wife conceived,
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and brought forth a child with a head like a dog.
and brought forth a child with a head like a dog.
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Remember that Coveteous Woman, who spent her time on that day in dressing Flaxe, till at length the flax took fire, and burnt her. Remember;
remember that Covetous Woman, who spent her time on that day in dressing Flax, till At length the flax took fire, and burned her. remember;
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and againe I say Remember the severall judgments of God:
and again I say remember the several Judgments of God:
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For what the Apostle sayes concerning the overthrow of the ingratefull children of Israel in the wildernesse;
For what the Apostle Says Concerning the overthrow of the ingrateful children of Israel in the Wilderness;
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the same say I of the judgments of God upon others; These things are our examples, to the intent we should not lust after evill things,
the same say I of the Judgments of God upon Others; These things Are our Examples, to the intent we should not lust After evil things,
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as they also lusted, 1 Cor. 10.5, 6. And were I worthy to interpose my advice concerning the no lesse profitable,as they also lusted, 1 Cor. 10.5, 6. And were I worthy to interpose my Advice Concerning thee no less profitable,
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then pleasant study of Histories, I could wish, we did not only aime to furnish our selves with matter of discourse out of them;
then pleasant study of Histories, I could wish, we did not only aim to furnish our selves with matter of discourse out of them;
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or to look backe into the Callender of former times, with an eye of speculation only,
or to look back into the Callander of former times, with an eye of speculation only,
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or at least to satisfie our Curiosity;
or At least to satisfy our Curiosity;
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but withall, that we would narrowly observe, in all transactions, the footsteps of divine providence, in the just dispensations of his judgments;
but withal, that we would narrowly observe, in all transactions, the footsteps of divine providence, in the just dispensations of his Judgments;
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how all along in all ages — He hath been a God judging in the earth: but, had we noe benefit of Histories, were all ancient Records, and Annals lost:
how all along in all ages — He hath been a God judging in the earth: but, had we no benefit of Histories, were all ancient Records, and Annals lost:
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we that are but of yesterday, who have seene the out-goings of God in these nations, within a small compasse of yeares last past, may easily discerne this method in the way of his judgments.
we that Are but of yesterday, who have seen the outgoings of God in these Nations, within a small compass of Years last passed, may Easily discern this method in the Way of his Judgments.
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How manifest are the tracts of his Chariot wheeles? How hath the cup of his fury been handled from one troubler of Israel, to another? How fresh,
How manifest Are the tracts of his Chariot wheels? How hath the cup of his fury been handled from one troubler of Israel, to Another? How fresh,
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and how wonderfull have the works of God, in this kind, bin in our eyes? The Lord has been knowen by the judgment which he executeth:
and how wonderful have the works of God, in this kind, been in our eyes? The Lord has been known by the judgement which he Executeth:
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The wicked is snared in the work of his owne hands, Psal. 9.16. We can say;The wicked is snared in the work of his own hands, Psalm 9.16. We can say;
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and posterity shall say — doubtlesse there is a God that judgeth in the earth.
and posterity shall say — doubtless there is a God that Judgeth in the earth.
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Obj. Me thinks I heare the whispers of some wicked heart, endeavouring to Confute the truth of this doctrine, by its owne impunity.Object Me thinks I hear the whispers of Some wicked heart, endeavouring to Confute the truth of this Doctrine, by its own impunity.
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Thus, I have bin a traitour, and rebell to heaven;
Thus, I have been a traitor, and rebel to heaven;
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I have abused the name, and the day, the Ordinances, the Ministers, the Saints, and creatures of God;
I have abused the name, and the day, the Ordinances, the Ministers, the Saints, and creatures of God;
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yet I am lusty, and strong, I never came into any misfortune: my bull gendereth, and faileth not, my cow calveth, and casteth not her calfe.
yet I am lusty, and strong, I never Come into any misfortune: my bull gendereth, and Faileth not, my cow calveth, and Cast not her calf.
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I am troubled neither with headach, nor heart-ach: I wash my very foot-steeps in butter.
I am troubled neither with headache, nor heart-ach: I wash my very footsteps in butter.
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Who is there among all the strict, and precise worshippers of God, who ever injoy'd more affluence, and health;
Who is there among all the strict, and precise worshippers of God, who ever enjoyed more affluence, and health;
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more prosperity, and successe then I have done? where then is the execution of his judgments? how is God, a God judging in the earth? 1. Tis true:
more Prosperity, and success then I have done? where then is the execution of his Judgments? how is God, a God judging in the earth? 1. This true:
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this very thing, to see the wicked prosper, and increase in riches, did not only perplex devout Salvian, and made him cry out, cur probi jaceant, improbi convalescant? why are good men troden under foote,
this very thing, to see the wicked prosper, and increase in riches, did not only perplex devout Salvian, and made him cry out, cur probi jaceant, Improbi convalescant? why Are good men trodden under foot,
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and the wicked insult, and triumph? But it made even David himselfe to stagger, Ps. 73.2, 3. My feet, said he, were almost gone, my steps had well nigh slipt.
and the wicked insult, and triumph? But it made even David himself to stagger, Ps. 73.2, 3. My feet, said he, were almost gone, my steps had well High slipped.
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When I saw the prosperity of the wicked: When I saw the Prosperity of the wicked:
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untill vers. 17. He went into the Sanctuary of God, and then he understood the end of these men, namely how they are set in slippery places, to be cast downe into destruction. Alas!
until vers. 17. He went into the Sanctuary of God, and then he understood the end of these men, namely how they Are Set in slippery places, to be cast down into destruction. Alas!
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notwithstanding all their jollity, and all there thriving in the pathes of sinne, though they take the timbrell and harp, and rejoyce at the sound of the organ:
notwithstanding all their jollity, and all there thriving in the paths of sin, though they take the timbrel and harp, and rejoice At the found of the organ:
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though they put farre from them the evil day, yet they know not, but in a moment they may go down to Hell. though they put Far from them the evil day, yet they know not, but in a moment they may go down to Hell.
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2. God do's not punish every sinner with severe punishments in this life; but as a Divine observes;
2. God do's not Punish every sinner with severe punishments in this life; but as a Divine observes;
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sometimes he singles out a sinner, to make him the example of his Justice, and to shew that there is a God.
sometime he singles out a sinner, to make him the Exampl of his justice, and to show that there is a God.
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Others he lets go for the present, to assure us of the judgment which is to come.
Others he lets go for the present, to assure us of the judgement which is to come.
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Now, as for such who are repreived from the judgments of God here, and yet reserved for eternall burning hereafter;
Now, as for such who Are reprieved from the Judgments of God Here, and yet reserved for Eternal burning hereafter;
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they have no cause to hugge, and Flatter themselves in such a suspension of their sufferings:
they have no cause to hug, and Flatter themselves in such a suspension of their sufferings:
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For God is sometimes most angry, when he seemes not angry at all; He will recompence the slownesse of his coming, with the vehemency of his blow.
For God is sometime most angry, when he seems not angry At all; He will recompense the slowness of his coming, with the vehemency of his blow.
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Israel was in a most deplor'd Condition, when the Lord said, I will not punish your daughters, when they commit adultery; Israel was in a most deplored Condition, when the Lord said, I will not Punish your daughters, when they commit adultery;
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nor your sons, when they commit Whoredome, Hos. 4.14. This is a terrible kind of lenity. Misericor diam hanc Nolo. nor your Sons, when they commit Whoredom, Hos. 4.14. This is a terrible kind of lenity. Merciful diamond hanc Nolo.
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I tremble at the thought of such mercy: such longanimity, and patience will undo us: Let God rather smite me here, then destroy me hereafter.
I tremble At the Thought of such mercy: such longanimity, and patience will undo us: Let God rather smite me Here, then destroy me hereafter.
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3. The worst of men, are not NONLATINALPHABET, in all respects wicked;
3. The worst of men, Are not, in all respects wicked;
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but they have some morall good, or some Common graces in them, which God is pleased oftentimes to reward with temporall blessing;
but they have Some moral good, or Some Common graces in them, which God is pleased oftentimes to reward with temporal blessing;
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and for this cause also, the judgments of God are respited towards them:
and for this cause also, the Judgments of God Are respited towards them:
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As Ahab was a bloudy wretch, a very Hypocrite, yet because outwardly be humbled himselfe, God adjourn'd the judgments which he pronounced against him,
As Ahab was a bloody wretch, a very Hypocrite, yet Because outwardly be humbled himself, God adjourned the Judgments which he pronounced against him,
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and promises that he will not bring the evill in his daies, but in his Sons daies, 1 Kings. 21.29. Ʋse. To winde up all in a word of application.
and promises that he will not bring the evil in his days, but in his Sons days, 1 Kings. 21.29. Ʋse. To wind up all in a word of application.
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Do's God judge sinners proportionably to their sinnes, so that their sufferings carry an analogy with their sinnes? then lets not only be circumspect and wary that we provoke not the majesty of our sinerevenging God, lest he make us the next monuments of his indignation:
Do's God judge Sinners proportionably to their Sins, so that their sufferings carry an analogy with their Sins? then lets not only be circumspect and wary that we provoke not the majesty of our sinerevenging God, lest he make us the next monuments of his Indignation:
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lest we kindle a fire, and he compasse us about with sparks, and make us lye down in the fire we have kindled, Ela. 50.11.
lest we kindle a fire, and he compass us about with sparks, and make us lie down in the fire we have kindled, Ela. 50.11.
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And with his hands, he ingrave our sinne, though never so secret, upon our very foreheads, in the execution of his judgments upon us.
And with his hands, he engrave our sin, though never so secret, upon our very foreheads, in the execution of his Judgments upon us.
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But Secondly, lets study the nature of our Calamities, and the judgments whether Nationall, or personall, that are upon us in the daies of our distresse, that so we may the better finde out that Achan, which troubles our camp;
But Secondly, lets study the nature of our Calamities, and the Judgments whither National, or personal, that Are upon us in the days of our distress, that so we may the better find out that achan, which Troubles our camp;
p-acp ord, vvb|pno12 vvi dt n1 pp-f po12 n2, cc dt n2 cs j, cc j, cst vbr p-acp pno12 p-acp dt n2 pp-f po12 n1, cst av pns12 vmb dt av-jc vvi av d np1, r-crq vvz po12 n1;
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I meane, that sinne, which had a more immediate Causality, and influence into our sufferings;
I mean, that sin, which had a more immediate Causality, and influence into our sufferings;
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that so, in the daies of our humiliation, we may fight neither with small, or great;
that so, in the days of our humiliation, we may fight neither with small, or great;
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but set our selves in array especially against that Agag. that master-sin, which made most havock of our peace,
but Set our selves in array especially against that Agag. that Master sin, which made most havoc of our peace,
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and was the maine engine to pull downe our judgments upon us. THE END.
and was the main engine to pull down our Judgments upon us. THE END.
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