Gods vvisdom justified, and mans folly condemned, touching all maner of outward providential administrations, in a sermon / preached before the Honorable House of Commons, Ian. 31. 1648. By John Cardell.
GODS VVISDOM JUSTIFIED, AND MANS FOLLY CONDEMNED, Touching all maner of outward Providential Administrations: In a Sermon Preached at the late Fast before the Commons House of PARLIAMENT. PSAL. 73.21, 22, 23. 21 Thus my heart was grieved, and I was pricked in my reins.
GOD'S VVISDOM JUSTIFIED, AND MANS FOLLY CONDEMNED, Touching all manner of outward Providential Administrations: In a Sermon Preached At the late Fast before the Commons House of PARLIAMENT. PSALM 73.21, 22, 23. 21 Thus my heart was grieved, and I was pricked in my reins.
THis Psalm ( composed by David for Asaph ) contains a Declaration of Davids being under a very sore and grievous Temptation; together with the way or means of his deliverance from that Temptation.
THis Psalm (composed by David for Asaph) contains a Declaration of Davids being under a very soar and grievous Temptation; together with the Way or means of his deliverance from that Temptation.
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neither are they plagued like other men, &c. v. 4, 5. Upon this occasion he was so mightily perplexed and troubled, and so exceeding hard put to it, that he was even almost quite lost:
neither Are they plagued like other men, etc. v. 4, 5. Upon this occasion he was so mightily perplexed and troubled, and so exceeding hard put to it, that he was even almost quite lost:
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The way or means whereby he did recover himself from under this Temptation, that's here propounded, or set down two ways; 1. More generally, and then more particularly.
The Way or means whereby he did recover himself from under this Temptation, that's Here propounded, or Set down two ways; 1. More generally, and then more particularly.
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But upon what occasion? What was it that troubled him on this maner, but his poring too much upon the outward prosperity of wicked men? And from thence ye may observe, That Temptations arising from outward worldly occasions, may very dangerously seize upon the spirit of a godly man.
But upon what occasion? What was it that troubled him on this manner, but his poring too much upon the outward Prosperity of wicked men? And from thence you may observe, That Temptations arising from outward worldly occasions, may very dangerously seize upon the Spirit of a godly man.
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that which pricked him in his reins, it was not any inward trouble about his own estate and condition, or any thing that did any way respect, the good of his soul; but it was something from without that did it:
that which pricked him in his reins, it was not any inward trouble about his own estate and condition, or any thing that did any Way respect, the good of his soul; but it was something from without that did it:
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Because we are so apt to be ensnared by outward worldly objects, therefore we should take heed of giving our selves too much liberty that way, to gaze upon every vain foolish object that presents it self unto us.
Because we Are so apt to be Ensnared by outward worldly objects, Therefore we should take heed of giving our selves too much liberty that Way, to gaze upon every vain foolish Object that presents it self unto us.
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and not think our selves ever the better, because we have them, or ever the worse, because we want them, by reason of that extreme vanity or emptiness that is in them.
and not think our selves ever the better, Because we have them, or ever the Worse, Because we want them, by reason of that extreme vanity or emptiness that is in them.
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Its a dangerous thing to plod too much, to pore 〈 ◊ 〉 vehemently upon earthly things: How many men have been undone that way, by looking too much after worldly Profits, and worldly Pleasures, and worldly Preferments, and by fantastical imaginations of a greater Happiness in these things,
Its a dangerous thing to plod too much, to poor 〈 ◊ 〉 vehemently upon earthly things: How many men have been undone that Way, by looking too much After worldly Profits, and worldly Pleasures, and worldly Preferments, and by fantastical Imaginations of a greater Happiness in these things,
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Ye see David here, a choyce man, a man of an excellent spirit, the man after Gods own heart, when once he was engaged upon this study, what ado he had to winde himself off again;
You see David Here, a choice man, a man of an excellent Spirit, the man After God's own heart, when once he was engaged upon this study, what ado he had to wind himself off again;
and what a mighty storm it brought upon his spirit, before he could get off: Therefore I say, Let us be sure never to meddle, never to engage upon earthly studies and contemplations, without being sufficiently fenced and armed aforehand, with very Spiritual and heavenly considerations. And thus much briefly concerning Davids trouble here, together with that which did at the first occasion it,
and what a mighty storm it brought upon his Spirit, before he could get off: Therefore I say, Let us be sure never to meddle, never to engage upon earthly studies and contemplations, without being sufficiently fenced and armed aforehand, with very Spiritual and heavenly considerations. And thus much briefly Concerning Davids trouble Here, together with that which did At the First occasion it,
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Ye see David here lays himself very low before the Lord, and so have the servants of God been always wont to do, upon the discovery of their failings: But I pass that also.
You see David Here lays himself very low before the Lord, and so have the Servants of God been always wont to do, upon the discovery of their failings: But I pass that also.
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And from Davids acknowledgement here of his own ignorance, and folly, and bruitishness, to have been the cause of all that trouble that was upon his spirit, you may observe from thence in the next place, That in difficult cases about Divine and heavenly Dispensations, it is meerly our own ignorance and folly that troubles us,
And from Davids acknowledgement Here of his own ignorance, and folly, and brutishness, to have been the cause of all that trouble that was upon his Spirit, you may observe from thence in the next place, That in difficult cases about Divine and heavenly Dispensations, it is merely our own ignorance and folly that Troubles us,
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And therefore David lays all the blame upon himself here, he does not any way accuse God, or charge him foolishly, as the maner of too many is, in such like cases; but he does accuse himself,
And Therefore David lays all the blame upon himself Here, he does not any Way accuse God, or charge him foolishly, as the manner of too many is, in such like cases; but he does accuse himself,
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And it must needs be so, that it is nothing else, but our own ignorance, and folly, that troubles us in cases of difficulty about Providential Administrations.
And it must needs be so, that it is nothing Else, but our own ignorance, and folly, that Troubles us in cases of difficulty about Providential Administrations.
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or of his several Promises and Engagements unto his own People: This is as sure, as that which is most sure, and as clear, as that which is most clear, That God will certainly order all the great Affairs of the world in that way, which may chiefly tend unto the advancement of his own Glory, and the good of his own People; and therefore though this present Temptation here had cast David into a very sad distemper, and bereaved him for a while of his right understanding, yet as soon as ever he had recovered himself again, he presently starts up,
or of his several Promises and Engagements unto his own People: This is as sure, as that which is most sure, and as clear, as that which is most clear, That God will Certainly order all the great Affairs of the world in that Way, which may chiefly tend unto the advancement of his own Glory, and the good of his own People; and Therefore though this present Temptation Here had cast David into a very sad distemper, and bereft him for a while of his right understanding, yet as soon as ever he had recovered himself again, he presently starts up,
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and to be instructed there, now I perceive, That this may be done without any the least impeachment or violation of Heavenly goodness: And so from divers other instances, and by divers other Arguments, I might easily make it evident, That nothing in God, or from God, can justly occasion any trouble or grief of heart to those that are his People.
and to be instructed there, now I perceive, That this may be done without any the least impeachment or violation of Heavenly Goodness: And so from diverse other instances, and by diverse other Arguments, I might Easily make it evident, That nothing in God, or from God, can justly occasion any trouble or grief of heart to those that Are his People.
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But yet notwithstanding there are ten special Cases, wherein our own ignorance and folly does either cause miscarriages, or else groundlesly occasion very much sorrow, and trouble, and grief of heart unto us about Divine and Heavenly Dispensations.
But yet notwithstanding there Are ten special Cases, wherein our own ignorance and folly does either cause miscarriages, or Else groundlessly occasion very much sorrow, and trouble, and grief of heart unto us about Divine and Heavenly Dispensations.
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But says he, As for my part, all the day long have I been plagued, and chastened every morning; and thereupon he was even ready to say, the words were at his tongues end, and he had much ado to refrain from saying, That he had cleansed his heart in vain,
But Says he, As for my part, all the day long have I been plagued, and chastened every morning; and thereupon he was even ready to say, the words were At his tongues end, and he had much ado to refrain from saying, That he had cleansed his heart in vain,
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But now it is meerly our own ignorance and folly that causes us thus to misconstrue these dealings and dispensations of the Almighty. For I pray consider, is it any prejudice to Believers, that God keeps them low in this world, purposely to wean them from it,
But now it is merely our own ignorance and folly that Causes us thus to misconstrue these dealings and dispensations of the Almighty. For I pray Consider, is it any prejudice to Believers, that God keeps them low in this world, purposely to wean them from it,
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and to fit them thereby for a better world? Or is it any priviledge to others, to be put into large Pastures here below, on purpose to be fitted, and fatted thereby for the day of slaughter and destruction? Consider of it,
and to fit them thereby for a better world? Or is it any privilege to Others, to be put into large Pastures Here below, on purpose to be fitted, and fatted thereby for the day of slaughter and destruction? Consider of it,
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Besides, we know that a little in love (from God especially) is better then a great deal in wrath, and in anger; as he said in the Story, That the Kiss the King gave to another, was better then the Golden Cup that he gave to him:
Beside, we know that a little in love (from God especially) is better then a great deal in wrath, and in anger; as he said in the Story, That the Kiss the King gave to Another, was better then the Golden Cup that he gave to him:
and causes us to be much offended, it is in case of disproportion, or very much inequality: As when we see the Adversaries of Judah to be many, very numerous and many, Ephraim against Manasseh, and Manasseh against Ephraim, but both against Judah; When we see whole multitudes plotting, and combining against a few, and those multitudes appearing in themselves,
and Causes us to be much offended, it is in case of disproportion, or very much inequality: As when we see the Adversaries of Judah to be many, very numerous and many, Ephraim against Manasses, and Manasses against Ephraim, but both against Judah; When we see Whole Multitudes plotting, and combining against a few, and those Multitudes appearing in themselves,
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When we see a multitude of Lyons, as it were, intending themselves against a few silly Lambs, this frequently causes fears, and faintings, and despondencies, and many miscarriages in the world.
When we see a multitude of Lyons, as it were, intending themselves against a few silly Lambs, this frequently Causes fears, and faintings, and Despondencies, and many miscarriages in the world.
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But this also discovers too much weakness, and folly, and incogitancy; for they that have God with them, although they be never so few, they can never be too few: for its all one with God to save with many, or with those that have no might;
But this also discovers too much weakness, and folly, and incogitancy; for they that have God with them, although they be never so few, they can never be too few: for its all one with God to save with many, or with those that have no might;
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for the less of the creature, the more of himself still in all great enterprizes, whose Grace is sufficient for us, and who delights to shew forth his own great Power, in our great weakness; My Grace (says he to Paul) is sufficient for thee;
for the less of the creature, the more of himself still in all great Enterprises, whose Grace is sufficient for us, and who delights to show forth his own great Power, in our great weakness; My Grace (Says he to Paul) is sufficient for thee;
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As when Pharoah had gotten the poor Israelites at that mighty advantage, that they had nothing but the Red Sea before them, and him and his Host behinde them,
As when Pharaoh had got the poor Israelites At that mighty advantage, that they had nothing but the Read Sea before them, and him and his Host behind them,
then they began to be very much afraid, and to cry out unto God, and to say unto Moses, Because there were no Graves in Egypt, hast thou taken us away, to dye in the wilderness? Wherefore hast thou dealt thus with us? It had been better for us to serve the Egyptians, &c. Exod. 14.11, 12.
then they began to be very much afraid, and to cry out unto God, and to say unto Moses, Because there were no Graves in Egypt, hast thou taken us away, to die in the Wilderness? Wherefore hast thou dealt thus with us? It had been better for us to serve the egyptians, etc. Exod 14.11, 12.
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But now this also bewrays too much Ignorance and folly amongst us, too much weakness a great deal, to be inordinately fearful in case of any great extremity;
But now this also bewrays too much Ignorance and folly among us, too much weakness a great deal, to be inordinately fearful in case of any great extremity;
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for God by his Providence brings his People into straits, and difficulties and dangers, on purpose many times to take occasion from thence to magnifie his own great Power, and Wisdom, and Goodness towards them in their Deliverance. Saints extremities are Gods opportunities, and in the Mount of Straits will he be seen.
for God by his Providence brings his People into straits, and difficulties and dangers, on purpose many times to take occasion from thence to magnify his own great Power, and Wisdom, and goodness towards them in their Deliverance. Saints extremities Are God's opportunities, and in the Mount of Straits will he be seen.
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And evermore ye shall observe amongst them among the People of God, That when there is but A little danger, then there's but A little Deliverance, and when there is A great danger, then there's A great deliverance in the womb of that danger: And God hath more ways then one to save his People by, he can do it either by means,
And evermore you shall observe among them among the People of God, That when there is but A little danger, then there's but A little Deliverance, and when there is A great danger, then there's A great deliverance in the womb of that danger: And God hath more ways then one to save his People by, he can do it either by means,
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Fourthly, Another Case wherein our own ignorance and folly discovers it self, and troubles us, it is in case of very much unworthiness felt and apprehended by us.
Fourthly, another Case wherein our own ignorance and folly discovers it self, and Troubles us, it is in case of very much unworthiness felt and apprehended by us.
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And this also causes much diffidence in other respects, amongst many, when they have prayed for mercies, they know not how to believe that ever they shall receive those mercies,
And this also Causes much diffidence in other respects, among many, when they have prayed for Mercies, they know not how to believe that ever they shall receive those Mercies,
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and experimentally acquainted with, their own great unworthiness, yet this is but a very weak pretence; yea, to say the truth, it is but a very ignorant plea against the workings of God,
and experimentally acquainted with, their own great unworthiness, yet this is but a very weak pretence; yea, to say the truth, it is but a very ignorant plea against the workings of God,
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for the good of his People: For when God hath a full intention to work, and to save, or to do any great thing for his People, it is not any unworthiness of theirs that can possibly disappoint, intercept or hinder him.
for the good of his People: For when God hath a full intention to work, and to save, or to do any great thing for his People, it is not any unworthiness of theirs that can possibly disappoint, intercept or hinder him.
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Neither is God any way moved to pity, or to shew mercy by any such matter, as the creatures worthiness, which indeed is not; or if it were, yet would it prove too weak a Loadstone to attract or draw the infinite love of Almighty God towards it;
Neither is God any Way moved to pity, or to show mercy by any such matter, as the creatures worthiness, which indeed is not; or if it were, yet would it prove too weak a Loadstone to attract or draw the infinite love of Almighty God towards it;
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and therefore is the Scripture very clear for this, That whatever God does for his People in a way of love, he does it freely; and nothing more free then his Grace: I will, says he, heal their backslidings, loving them freely, Hos. 14.4.
and Therefore is the Scripture very clear for this, That whatever God does for his People in a Way of love, he does it freely; and nothing more free then his Grace: I will, Says he, heal their backslidings, loving them freely, Hos. 14.4.
Fifthly, Another Case, wherein our own ignorance and folly will be stirring to trouble us, and to cause miscarriages, it is in case of aggravated sinfulness:
Fifthly, another Case, wherein our own ignorance and folly will be stirring to trouble us, and to cause miscarriages, it is in case of aggravated sinfulness:
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after he hath saved them, and delivered them over and over, and done very great things for them, that still they should go on to provoke him publikely, privately, secretly, variously, frequently, and that God should still go on to do good to such a person, or to such a people, and complete their deliverances for them;
After he hath saved them, and Delivered them over and over, and done very great things for them, that still they should go on to provoke him publicly, privately, secretly, variously, frequently, and that God should still go on to do good to such a person, or to such a people, and complete their Deliverances for them;
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to say, That he might justly swear in his wrath against them, That they shall never enter into his rest, in regard of their own sinfulness and vileness, that's safe enough.
to say, That he might justly swear in his wrath against them, That they shall never enter into his rest, in regard of their own sinfulness and vileness, that's safe enough.
But to say that God cannot, or that God will un save such a person, or such a people, that savors of too much ignorance, and that they know not the Scriptures that reason on this maner;
But to say that God cannot, or that God will un save such a person, or such a people, that savours of too much ignorance, and that they know not the Scriptures that reason on this manner;
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for this of old was just the Israelites case, they had sufficiently provoked God, before they were delivered out of Egypt, and after they were delivered too,
for this of old was just the Israelites case, they had sufficiently provoked God, before they were Delivered out of Egypt, and After they were Delivered too,
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though they provoked him at the Sea, and even at the Red-Sea, yet Nevertheless he saved them for his Names sake, that he might make his mighty power to be known:
though they provoked him At the Sea, and even At the Red sea, yet Nevertheless he saved them for his Names sake, that he might make his mighty power to be known:
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As when we see God passing by those Instruments, that to us seem most likely, and most worthy to be used, and making choyce of other Instruments, that to us seem most unlikely, and unworthy to be used, how apt are men in such cases to despise the day of small things? To scorn, reproach, and calumniate the great works of God in the world, upon this very ground, because maintained, and upheld, and carryed on, by such Instruments as are to them so despicable, that they know not how either to think well of them,
As when we see God passing by those Instruments, that to us seem most likely, and most worthy to be used, and making choice of other Instruments, that to us seem most unlikely, and unworthy to be used, how apt Are men in such cases to despise the day of small things? To scorn, reproach, and calumniate the great works of God in the world, upon this very ground, Because maintained, and upheld, and carried on, by such Instruments as Are to them so despicable, that they know not how either to think well of them,
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But let us herein also be ashamed of our own ignorance and folly, and know, That God (the wise and the holy God) he delights to bring great and mighty things to pass, by very unworthy, and very unlikely Instruments,
But let us herein also be ashamed of our own ignorance and folly, and know, That God (the wise and the holy God) he delights to bring great and mighty things to pass, by very unworthy, and very unlikely Instruments,
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and such as men despise, to the end, that his own Power, and Wisdom, and Goodness, and Glory, may be so much the more conspicuous, and apparently visible in what he does.
and such as men despise, to the end, that his own Power, and Wisdom, and goodness, and Glory, may be so much the more conspicuous, and apparently visible in what he does.
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And therefore, O the severity, the great severity of that passage or sentence from the Apostles own mouth, 1 Cor. 1.26. Ye see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble are called:
And Therefore, Oh the severity, the great severity of that passage or sentence from the Apostles own Mouth, 1 Cor. 1.26. You see your calling, Brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called:
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but that he that glories might henceforth learn to glory in that Christ alone, who of God is made and appointed to be, even All in All unto us ( Wisdom, Righteousness, Sanctification, and Redemption ) as it there follows in the conclusion of that Chapter.
but that he that Glories might henceforth Learn to glory in that christ alone, who of God is made and appointed to be, even All in All unto us (Wisdom, Righteousness, Sanctification, and Redemption) as it there follows in the conclusion of that Chapter.
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Seventhly, Another Case, wherein our own ignorance and folly is very apt to trouble us, and to cause miscarriages, it is in case of some carnal disappointment of ours:
Seventhly, another Case, wherein our own ignorance and folly is very apt to trouble us, and to cause miscarriages, it is in case of Some carnal disappointment of ours:
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and so foolish are we, and ignorant, as to conclude, That because we have not deliverance in this way, that therefore we shall never have it in any other way; or because God comes not just at our time, therefore we are apt to conclude, That he will also fail us at his own time, which he never does, and which is evermore the best time.
and so foolish Are we, and ignorant, as to conclude, That Because we have not deliverance in this Way, that Therefore we shall never have it in any other Way; or Because God comes not just At our time, Therefore we Are apt to conclude, That he will also fail us At his own time, which he never does, and which is evermore the best time.
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And therefore our wisdom would be, patiently and quietly to wait upon God, and not to limit or confine him, either unto Times, or unto Means, but to leave it wholly unto himself, and unto his own free disposition, to do us good both when he pleases,
And Therefore our Wisdom would be, patiently and quietly to wait upon God, and not to limit or confine him, either unto Times, or unto Means, but to leave it wholly unto himself, and unto his own free disposition, to do us good both when he Pleases,
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Eighthly, Another Case, wherein our own ignorance and folly is very apt to trouble us, and to cause miscarriages, it is in case of Humane Improbability:
Eighthly, another Case, wherein our own ignorance and folly is very apt to trouble us, and to cause miscarriages, it is in case of Humane Improbability:
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Very apt we are to measure God by our selves, and to conclude, That because we cannot do such a thing our selves, nor the Creatures for us, that therefore God cannot do it neither:
Very apt we Are to measure God by our selves, and to conclude, That Because we cannot do such a thing our selves, nor the Creatures for us, that Therefore God cannot do it neither:
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Says Moses to God upon this, The people amongst whom I am are very many, they are no less then Six hundred thousand footmen, and thou hast said, I will give them flesh to eat for a whole moneth together:
Says Moses to God upon this, The people among whom I am Are very many, they Are no less then Six hundred thousand footmen, and thou hast said, I will give them Flesh to eat for a Whole Monn together:
But Blessed Lord, says Moses, How shall this be done? Shall the flocks and the herds be slain for them to suffice them? Or shall all the fish of the Sea be gathered together for them to suffice them? Here was unbelief now,
But Blessed Lord, Says Moses, How shall this be done? Shall the flocks and the herds be slave for them to suffice them? Or shall all the Fish of the Sea be gathered together for them to suffice them? Here was unbelief now,
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or a shrivelling up, as it were, of the Everlasting Arm of God, according to the rate of Humane Improbabilities; as may appear plainly by the words that follow, And the Lord said unto Moses, Is the Lords hand waxed short? Thou shalt see now whether my word shall come to pass unto thee, or not.
or a shrivelling up, as it were, of the Everlasting Arm of God, according to the rate of Humane Improbabilities; as may appear plainly by the words that follow, And the Lord said unto Moses, Is the lords hand waxed short? Thou shalt see now whither my word shall come to pass unto thee, or not.
And so when Elisha prophesied that great plenty in the gate of Samaria, 2 King. 7. That Lord there spoken of, on whose hand, the King leaned, He answered the man of God,
And so when Elisha prophesied that great plenty in the gate of Samaria, 2 King. 7. That Lord there spoken of, on whose hand, the King leaned, He answered the man of God,
And in like maner did they also reason, that are spoken of in Psal. 78. Can God furnish a table in the wilderness, say they? Behold, he smote the stony Rock indeed,
And in like manner did they also reason, that Are spoken of in Psalm 78. Can God furnish a table in the Wilderness, say they? Behold, he smote the stony Rock indeed,
But can he give bread also? Can he provide flesh for his people? Thus foolish, and weak, and ignorant are we, in measuring Gods strength by our own strength, and Gods power by our own, when left unto our selves.
But can he give bred also? Can he provide Flesh for his people? Thus foolish, and weak, and ignorant Are we, in measuring God's strength by our own strength, and God's power by our own, when left unto our selves.
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so soon as ever they have offended; because sin and sorrow do not immediately succeed one any other, take one another by the heel, as Jacob did Esau, therefore they are apt to think, and to conclude. That they may still go on to do what they list themselves, and that they never need fear being called to a Reckoning, or to an Account for any thing:
so soon as ever they have offended; Because sin and sorrow do not immediately succeed one any other, take one Another by the heel, as Jacob did Esau, Therefore they Are apt to think, and to conclude. That they may still go on to do what they list themselves, and that they never need Fear being called to a Reckoning, or to an Account for any thing:
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Because sentence against an evil work is not executed speedily, says Solomon, therefore the hearts of the sons of men is fully set in them to do evil, Eccles. 8.11.
Because sentence against an evil work is not executed speedily, Says Solomon, Therefore the hearts of the Sons of men is Fully Set in them to do evil, Eccles. 8.11.
Whereas Divine Wisdom, that would teach men otherwise, and make them to understand and know, That Gods forbearance is no acquittance in case of Impenitency:
Whereas Divine Wisdom, that would teach men otherwise, and make them to understand and know, That God's forbearance is no acquittance in case of Impenitency:
But that he hath his times of Reckoning with all men, and those times are stated too, set, pre determined; and look what one Executioner either cannot do,
But that he hath his times of Reckoning with all men, and those times Are stated too, Set, pre determined; and look what one Executioner either cannot do,
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And although Joab and Shimei did both escape unpunished all the days of David, yet when David drew nigh to his end, he calls for his Son Solomon, that was to succeed him,
And although Joab and Shimei did both escape unpunished all the days of David, yet when David drew High to his end, he calls for his Son Solomon, that was to succeed him,
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& gives him a special charge concerning those two men; Thou hast with thee, says he, two such men, Joab and Shimei, and thou knowest what kinde of men they have been,
& gives him a special charge Concerning those two men; Thou hast with thee, Says he, two such men, Joab and Shimei, and thou Knowest what kind of men they have been,
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And the Apostle speaks of some whose judgement now for a long time lingers not, and whose damnation slumbreth not, 2 Pet. 2.3. that is, It always lies at the door, It is always awake, and never asleep; yea, he says, that it neither sleeps nor slambers, but is always in the greatest readiness to come and seize upon them, whensoever God appoints, or gives it a Command to do so.
And the Apostle speaks of Some whose judgement now for a long time lingers not, and whose damnation Slumbereth not, 2 Pet. 2.3. that is, It always lies At the door, It is always awake, and never asleep; yea, he Says, that it neither sleeps nor slambers, but is always in the greatest readiness to come and seize upon them, whensoever God appoints, or gives it a Command to do so.
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Tenthly and lastly, Another Case, wherein our own ignorance and folly discovers it self, and is apt to cause miscarriages, it is in case of Divine Soveraignty:
Tenthly and lastly, another Case, wherein our own ignorance and folly discovers it self, and is apt to cause miscarriages, it is in case of Divine Sovereignty:
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As thus some argue against the very Decrees and eternal purposes of Almighty God, that would measure every thing that is said to issue from God, by the Line of Humane Reason: what say they, Cast men away by absolute irrespective Decrees, before ever they had any being, before ever they knew how to do either good or evil; what a cruel unreasonable thing is that? Thus your Arminian Doctors are wont to argue in their Writings.
As thus Some argue against the very Decrees and Eternal Purposes of Almighty God, that would measure every thing that is said to issue from God, by the Line of Humane Reason: what say they, Cast men away by absolute irrespective Decrees, before ever they had any being, before ever they knew how to do either good or evil; what a cruel unreasonable thing is that? Thus your Arminian Doctors Are wont to argue in their Writings.
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Why hast thou made me thus? Hath not God the same power over the creature, that the Potter hath over the clay, to make one vessel to honor, another to dishonor at his pleasure? Rom. 9.20, 21.
Why hast thou made me thus? Hath not God the same power over the creature, that the Potter hath over the clay, to make one vessel to honour, Another to dishonour At his pleasure? Rom. 9.20, 21.
If God give men abundance of outward favors, Peace, and Plenty, and Liberty, and Prosperity; if he still go on to heap Mercy upon Mercy, and Blessing upon Blessing, Victory upon Victory, and Deliverance upon Deliverance, then perhaps he shall have some small Thanks returned him, some Lip-labor service done him,
If God give men abundance of outward favors, Peace, and Plenty, and Liberty, and Prosperity; if he still go on to heap Mercy upon Mercy, and Blessing upon Blessing, Victory upon Victory, and Deliverance upon Deliverance, then perhaps he shall have Some small Thanks returned him, Some Lip-labor service done him,
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But if God turn the stream, and carry things clean another way, then says Jobs wife to him, What dost thou still retain thine integrity? Is it necessary that thou shouldest still wait upon God? No;
But if God turn the stream, and carry things clean Another Way, then Says Jobs wife to him, What dost thou still retain thine integrity? Is it necessary that thou Shouldst still wait upon God? No;
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Have we not seen a great deal of this wickedness within our selves lately, among foolish, ignorant, bruitish people, vexing, and fretting, and fuming at present Providential Administrations,
Have we not seen a great deal of this wickedness within our selves lately, among foolish, ignorant, brutish people, vexing, and fretting, and fuming At present Providential Administrations,
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and consequently flying in the very face of God himself, for not ordering things just as they would have him? Hath not this been a predominant piece of folly a long time amongst us, to be discontented at Instruments, and to neglect the chief Agent, in all our Troubles. In Matth. 7.6.
and consequently flying in the very face of God himself, for not ordering things just as they would have him? Hath not this been a predominant piece of folly a long time among us, to be discontented At Instruments, and to neglect the chief Agent, in all our Troubles. In Matthew 7.6.
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And thus you see how marvellous apt we are to trouble our selves, and in several Cases of this nature, dangerously to miscarry, through our own ignorance, and folly, and bruitishness, and not by reason of any the least defect or fault that is to be found in Divine and Heavenly Dispensations.
And thus you see how marvellous apt we Are to trouble our selves, and in several Cases of this nature, dangerously to miscarry, through our own ignorance, and folly, and brutishness, and not by reason of any the least defect or fault that is to be found in Divine and Heavenly Dispensations.
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he is at an infinite distance from all unrighteousness, yea and he orders All things here below, according to the exactest way of Righteousness, and Holiness, and Justice, and Wisdom; he is not onely Righteous, and Holy, and Wise, and Merciful, and Faithful in himself, and of himself; but in those very dealings and Providential Administrations, wherein men appear to be unrighteous, and unholy, and unwise, and unmerciful, and unfaithful, yet in those very ways, and actions, and dealings, God is still the same, he varies not one jot,
he is At an infinite distance from all unrighteousness, yea and he order All things Here below, according to the Exactest Way of Righteousness, and Holiness, and justice, and Wisdom; he is not only Righteous, and Holy, and Wise, and Merciful, and Faithful in himself, and of himself; but in those very dealings and Providential Administrations, wherein men appear to be unrighteous, and unholy, and unwise, and unmerciful, and unfaithful, yet in those very ways, and actions, and dealings, God is still the same, he Varies not one jot,
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nor so much as any shadow of turning: In the unrighteousness of men, God is righteous; In the prophaneness of men, God is holy; In the follies of men, God is wise; In the cruelties of men, God is merciful; and In the treacheries of men, God is faithfull.
nor so much as any shadow of turning: In the unrighteousness of men, God is righteous; In the profaneness of men, God is holy; In the follies of men, God is wise; In the cruelties of men, God is merciful; and In the Treacheries of men, God is faithful.
Nay more, In those very things, wherein men are left unto themselves, and permitted to be most unrighteous, and most unholy, and most unwise, and most unmerciful, and most unfaithful, many times in those very things does the Righteousness, and the Holiness, and the Wisdom, and the Mercifulness, and the Faithfulness of God most eminently appear,
Nay more, In those very things, wherein men Are left unto themselves, and permitted to be most unrighteous, and most unholy, and most unwise, and most unmerciful, and most unfaithful, many times in those very things does the Righteousness, and the Holiness, and the Wisdom, and the Mercifulness, and the Faithfulness of God most eminently appear,
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and that is it that grieves our poor hearts, and that troubles our spirits, and that pricks us in our reins, and that frequently occasions so many woful miscarriages, and misdemeanors amongst us.
and that is it that grieves our poor hearts, and that Troubles our spirits, and that pricks us in our reins, and that frequently occasions so many woeful miscarriages, and misdemeanors among us.
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And according to the Nature and Exigence of this Service, I shall apply it both ways: Ad Populum, To The People. Ad Parliamentum, To The Parliament. To the People first.
And according to the Nature and Exigence of this Service, I shall apply it both ways: Ad Populum, To The People. Ad Parliamentum, To The Parliament. To the People First.
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Since our own ignorance and folly is really the cause of all that trouble that comes upon our Spirits, concerning all maner of present Providential Administrations, and not any thing either in God, or from God; This then should teach us in all Cases whatsoever (and especially in difficult cases) still to admire the Wisdom of God,
Since our own ignorance and folly is really the cause of all that trouble that comes upon our Spirits, Concerning all manner of present Providential Administrations, and not any thing either in God, or from God; This then should teach us in all Cases whatsoever (and especially in difficult cases) still to admire the Wisdom of God,
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for thats the proper Character of a true Believer, to be still abasing himself, and lifting up God; to have high thoughts concerning God, and good thoughts concerning God, and low mean thoughts concerning himself; yea, though there be no apparent Reason sometimes above ground, or in open view, for that which God does,
for thats the proper Character of a true Believer, to be still abasing himself, and lifting up God; to have high thoughts Concerning God, and good thoughts Concerning God, and low mean thoughts Concerning himself; yea, though there be no apparent Reason sometime above ground, or in open view, for that which God does,
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And therefore ye see when David had perfectly recovered himself here, and clearly overcome the Temptation that he was under, he spends all the rest of the Psalm in abasing himself,
And Therefore you see when David had perfectly recovered himself Here, and clearly overcome the Temptation that he was under, he spends all the rest of the Psalm in abasing himself,
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When ye are sick, or when ye are weak, or when ye are poor, when ye are wronged, or when ye are oppressed, injuriously dealt with in any kinde, ye may complain to God, that's very lawful; but ye must not complain of God, for that's very sinful, and indeed unreasonable, for he can do you no wrong: He is my Rock, says the Psalmist, and there is no unrighteousness in him, Psal. 92.15. He is and can be no otherwise, then Righteous in all his way, and holy in all his works:
When you Are sick, or when you Are weak, or when you Are poor, when you Are wronged, or when you Are oppressed, injuriously dealt with in any kind, you may complain to God, that's very lawful; but you must not complain of God, for that's very sinful, and indeed unreasonable, for he can do you no wrong: He is my Rock, Says the Psalmist, and there is no unrighteousness in him, Psalm 92.15. He is and can be no otherwise, then Righteous in all his Way, and holy in all his works:
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Secondly, You may observe from hence likewise, That a man seldom or never knows the bottom of his own heart; he is seldom acquainted with the weakness, the folly, the ignorance, the bruitishness of his own Spirit, till he comes to be tryed, and hard put to it, in one case or another.
Secondly, You may observe from hence likewise, That a man seldom or never knows the bottom of his own heart; he is seldom acquainted with the weakness, the folly, the ignorance, the brutishness of his own Spirit, till he comes to be tried, and hard put to it, in one case or Another.
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and sometimes in his Works, these things discover to them (and withal they put them upon admiring ) the unconceiveable depth of Gods Wisdom, and the extreme shallowness of their own wisdom.
and sometime in his Works, these things discover to them (and withal they put them upon admiring) the unconceivable depth of God's Wisdom, and the extreme shallowness of their own Wisdom.
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And then in the third place, We see here likewise the ingenuity of holy men formerly, and how faithful they were, not onely in keeping a Register themselves,
And then in the third place, We see Here likewise the ingenuity of holy men formerly, and how faithful they were, not only in keeping a Register themselves,
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but in giving us a Register also, even of their failings, which are a very great advantage to us, if rightly interpreted, in very many Respects; As in this very particular here that we are now upon,
but in giving us a Register also, even of their failings, which Are a very great advantage to us, if rightly interpreted, in very many Respects; As in this very particular Here that we Are now upon,
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And if such a man as Agur, a man so eminent for wisdom as he was, if he found cause to say, as there he does, Prov. 30.2, 3. Surely I more bruitish then any man, I have not the understanding of a man;
And if such a man as Agur, a man so eminent for Wisdom as he was, if he found cause to say, as there he does, Curae 30.2, 3. Surely I more brutish then any man, I have not the understanding of a man;
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I say, if these men found so much fault with themselves, and if they saw so much defectiveness in themselves, in point of wisdom, then what may we say of our selves, that are so far short of them? How much more ought we to be humbled, upon the very same consideration? But I pass that also,
I say, if these men found so much fault with themselves, and if they saw so much defectiveness in themselves, in point of Wisdom, then what may we say of our selves, that Are so Far short of them? How much more ought we to be humbled, upon the very same consideration? But I pass that also,
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though very considerable by us at all times, and especially now at this time, wherein we are solemnly met, to humble our selves in the presence of the Lord;
though very considerable by us At all times, and especially now At this time, wherein we Are solemnly met, to humble our selves in the presence of the Lord;
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But in the fourth place, We see likewise from hence how far even good men may sometimes fall short in their present Apprehensions, concerning Divine and Heavenly Dispensations: If a man had gone to David here,
But in the fourth place, We see likewise from hence how Far even good men may sometime fallen short in their present Apprehensions, Concerning Divine and Heavenly Dispensations: If a man had gone to David Here,
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before he received satisfaction himself, to have consulted with him, or to have taken his judgement concerning the estate of the wicked, and the estate of the godly, in all likelyhood he would have given out very dangerous counsel;
before he received satisfaction himself, to have consulted with him, or to have taken his judgement Concerning the estate of the wicked, and the estate of the godly, in all likelihood he would have given out very dangerous counsel;
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when Christ spake of suffering many things, and of being killed, and raised again the third day, Far be it from thee Lord, says Peter, this shall not be unto thee, Matth. 16.22.
when christ spoke of suffering many things, and of being killed, and raised again the third day, far be it from thee Lord, Says Peter, this shall not be unto thee, Matthew 16.22.
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and that frequently causes us to miscarry, let us therefore consider of some way, whereby we may get above this ignorance, and folly, and bruitishness of Spirit, that the Text here speaks of;
and that frequently Causes us to miscarry, let us Therefore Consider of Some Way, whereby we may get above this ignorance, and folly, and brutishness of Spirit, that the Text Here speaks of;
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for certainly could we but do so, we should thereby ease our Spirits of a great deal of sorrow and trouble that now they are obnoxious unto, by reason of these things: what says David in the Text here? My heart was grieved, and I was pricked in my reins;
for Certainly could we but do so, we should thereby ease our Spirits of a great deal of sorrow and trouble that now they Are obnoxious unto, by reason of these things: what Says David in the Text Here? My heart was grieved, and I was pricked in my reins;
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Now for the avoiding of this amongst us, this ignorance and folly, the onely way is, to enquire after Wisdom, and to search for Understanding; according to that of Solomon, Prov. 4.7. Wisdom is the principal thing, and therefore get wisdom, and with all thy getting, get understanding.
Now for the avoiding of this among us, this ignorance and folly, the only Way is, to inquire After Wisdom, and to search for Understanding; according to that of Solomon, Curae 4.7. Wisdom is the principal thing, and Therefore get Wisdom, and with all thy getting, get understanding.
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First, because of that great defect or want of wisdom, that both hath been and is apparently to be seen in the world: In all times and ages, a truly wise man hath been a very choyce piece, a very rare commodity; Look among the Jews of old, that had the lively Oracles of God committed to them,
First, Because of that great defect or want of Wisdom, that both hath been and is apparently to be seen in the world: In all times and ages, a truly wise man hath been a very choice piece, a very rare commodity; Look among the jews of old, that had the lively Oracles of God committed to them,
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and yet it is even admirable to consider, what a foolish people they were, and even more bruitish then the very bruit creatures: Isa. 1.3. The Ox knows his owner (says God by the Prophet there) and the Ass his masters crib;
and yet it is even admirable to Consider, what a foolish people they were, and even more brutish then the very bruit creatures: Isaiah 1.3. The Ox knows his owner (Says God by the Prophet there) and the Ass his Masters crib;
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there where the Apostle falls professedly and expresly upon this point of Wisdom, says he there, Who is a wise man, and endued with knowledge amongst you? As if he should have said,
there where the Apostle falls professedly and expressly upon this point of Wisdom, Says he there, Who is a wise man, and endued with knowledge among you? As if he should have said,
But the words do clearly hold forth thus much unto him that understands them, That it is not easie to meet with such a man, that is able to shew out of a good conversation his works, with meekness of wisdom.
But the words do clearly hold forth thus much unto him that understands them, That it is not easy to meet with such a man, that is able to show out of a good Conversation his works, with meekness of Wisdom.
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Its a notable speech to this purpose, that Zophar hath in Job, ye must not take offence at the similitude, because the holy Ghost uses it; Job 11.12. says Zophar there, Vain man would be wise, though man be born like the wilde Asses colt;
Its a notable speech to this purpose, that Zophar hath in Job, you must not take offence At the similitude, Because the holy Ghost uses it; Job 11.12. Says Zophar there, Vain man would be wise, though man be born like the wild Asses colt;
that is, though man by Nature be not onely like unto the beasts that perish, as the Psalmist speaks, but like unto the dullest of beasts, the Ass, and the dullest of Asses, the wilde Ass, and the dullest of wilde Asses, the wilde Asses Colt; yet for all that vain man would be wise, that is, he would fain be reputed so, though he be not so. In other cases men and women are content to be reputed as they are;
that is, though man by Nature be not only like unto the beasts that perish, as the Psalmist speaks, but like unto the dullest of beasts, the Ass, and the dullest of Asses, the wild Ass, and the dullest of wild Asses, the wild Asses Colt; yet for all that vain man would be wise, that is, he would fain be reputed so, though he be not so. In other cases men and women Are content to be reputed as they Are;
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they that are lame, and they that are blinde, and they that are deaf, and they that are dumb, are willing to bear the burthen of these Infirmities, and to be looked upon as they are:
they that Are lame, and they that Are blind, and they that Are deaf, and they that Are dumb, Are willing to bear the burden of these Infirmities, and to be looked upon as they Are:
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as Erasmus said in a Book that he wrote concerning the Praise of Folly ( Moriae Encomium, 'tis called) Male Audit stultitia etiam apud stultissimos, Folly hath an ill name, even among those that are most foolish: And this frequently hinders people from enquiring after wisdom, even their want of knowing that they want it;
as Erasmus said in a Book that he wrote Concerning the Praise of Folly (Moriae Encomium, it's called) Male Audit Stultitia etiam apud stultissimos, Folly hath an ill name, even among those that Are most foolish: And this frequently hinders people from inquiring After Wisdom, even their want of knowing that they want it;
if they had not thought themselves wise, if their own Wisdom had not stood in their light; and Professing themselves wise, they became fools, says the Apostle, Rom. 1.22.
if they had not Thought themselves wise, if their own Wisdom had not stood in their Light; and Professing themselves wise, they became Fools, Says the Apostle, Rom. 1.22.
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and since the thing is in it self so excellent and so necessary, that the holy Ghost calls it The principal thing, These Considerations should stir us up to be so much the more diligent and curious in our Enquiries after it:
and since the thing is in it self so excellent and so necessary, that the holy Ghost calls it The principal thing, These Considerations should stir us up to be so much the more diligent and curious in our Enquiries After it:
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First, ye must all be content to tread that unsmooth, and unpleasant, and unbeaten path of Wisdom, which the Apostle speaks of, 1 Cor. 3.18. he speaks of it there, not without some seeming disadvantage as to his hearers the Corinthians, who had a great Name for Wisdom, who looked upon themselves, and were looked upon by others, as a very knowing people;
First, you must all be content to tread that unsmooth, and unpleasant, and unbeaten path of Wisdom, which the Apostle speaks of, 1 Cor. 3.18. he speaks of it there, not without Some seeming disadvantage as to his hearers the Corinthians, who had a great Name for Wisdom, who looked upon themselves, and were looked upon by Others, as a very knowing people;
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Corinth being a rich opulent City, full of Goods, and full of Gifts, and full of Parts, and full of Pride, (which things are very seldom or never asunder in such like places ) but yet for all that, says the Apostle to them, in the place aforementioned, Let no man deceive himself, he means in point of Wisdom; but, If any man among you seemeth to be wise, or would be reputed wise, then here's his Rule, Let him become a fool, that he may be wise.
Corinth being a rich opulent city, full of Goods, and full of Gifts, and full of Parts, and full of Pride, (which things Are very seldom or never asunder in such like places) but yet for all that, Says the Apostle to them, in the place aforementioned, Let no man deceive himself, he means in point of Wisdom; but, If any man among you seems to be wise, or would be reputed wise, then here's his Rule, Let him become a fool, that he may be wise.
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If thou seekest her as silver, and searchest for her as for hid treasures: Then shalt thou understand the fear of the Lord, and finde the knowledge of God.
If thou Seekest her as silver, and searchest for her as for hid treasures: Then shalt thou understand the Fear of the Lord, and find the knowledge of God.
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Thirdly, Look into the Word of God, Search the Scriptures; it stands upon Record, unto the perpetual praise and commendation of Timothy, That from a childe he had known the holy Scriptures, which (says the Apostle to him) are able to make thee wise unto salvation, through faith in Jesus Christ, 2 Tim. 3.15.
Thirdly, Look into the Word of God, Search the Scriptures; it Stands upon Record, unto the perpetual praise and commendation of Timothy, That from a child he had known the holy Scriptures, which (Says the Apostle to him) Are able to make thee wise unto salvation, through faith in jesus christ, 2 Tim. 3.15.
and here I shall desire both to fix mine own heart, and the Auditory also, making that the end of this Sermon, which either is (or should be at least) the end of every Sermon; namely this, The knowledge of God in Christ.
and Here I shall desire both to fix mine own heart, and the Auditory also, making that the end of this Sermon, which either is (or should be At least) the end of every Sermon; namely this, The knowledge of God in christ.
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and know what to do, then ye must of necessity have acquaintance with God, in and by Jesus Christ, who is called ye know, The Counsellor, Isa. 9 6. and, The wisdom of God: We preach Christ crucified, says the Apostle, to the Jews a stumbling block, and to the Greeks foolishness;
and know what to do, then you must of necessity have acquaintance with God, in and by jesus christ, who is called you know, The Counsellor, Isaiah 9 6. and, The Wisdom of God: We preach christ Crucified, Says the Apostle, to the jews a stumbling block, and to the Greeks foolishness;
and Christ the Wisdom of God, 1 Cor. 1.23, 24. And as for all that wisdom that men possess out of Christ, there is, shall I say, a cloud upon it? yea and more, there is not onely a cloud upon it,
and christ the Wisdom of God, 1 Cor. 1.23, 24. And as for all that Wisdom that men possess out of christ, there is, shall I say, a cloud upon it? yea and more, there is not only a cloud upon it,
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God hath begun to do it already, and he will do it yet more abundantly, he will certainly finde a time to convert or turn all that strength into weakness, and all that wisdom into foolishness, that flows not out of the fulness of Jesus Christ the Righteous.
God hath begun to do it already, and he will do it yet more abundantly, he will Certainly find a time to convert or turn all that strength into weakness, and all that Wisdom into foolishness, that flows not out of the fullness of jesus christ the Righteous.
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But now the wisdom of Christ, that's durable and abiding, and not onely lasting, but everlasting, and the longer ye have it, the better you'l like it still;
But now the Wisdom of christ, that's durable and abiding, and not only lasting, but everlasting, and the longer you have it, the better You'll like it still;
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and revealed himself to him there, he might have gone out, as wise as he came in, but he found God there, God was with him there to resolve him of his doubt; yea, he was with him continually: And thats his relief here, his Sanctuary, his Refuge, My heart was grieved, says he, and I was pricked in my reins, through mine own ignorance, and bruitishness, and folly; but then here he relieves himself, even with that which follows, Nevertheless, I am continually with thee;
and revealed himself to him there, he might have gone out, as wise as he Come in, but he found God there, God was with him there to resolve him of his doubt; yea, he was with him continually: And thats his relief Here, his Sanctuary, his Refuge, My heart was grieved, Says he, and I was pricked in my reins, through mine own ignorance, and brutishness, and folly; but then Here he relieves himself, even with that which follows, Nevertheless, I am continually with thee;
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and though I should chance to let go my hold of thee, yet thou wilt never let go thy holdfast of me, Thou hast holden me by my right hand. Thus much to us All.
and though I should chance to let go my hold of thee, yet thou wilt never let go thy holdfast of me, Thou hast held me by my right hand. Thus much to us All.
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Now to your selves (Honored Worthyes) who are the Representative Body of this whole Nation, I shall humbly crave leave to suggest something from hence unto you.
Now to your selves (Honoured Worthies) who Are the Representative Body of this Whole nation, I shall humbly crave leave to suggest something from hence unto you.
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if ye be not as Angels of Light, to discern between Good and Evil? Surely no other Garment would so well become you at this time, as this of Wisdom; We could not have thought upon any thing more suitable to you, or more seasonable for you.
if you be not as Angels of Light, to discern between Good and Evil? Surely no other Garment would so well become you At this time, as this of Wisdom; We could not have Thought upon any thing more suitable to you, or more seasonable for you.
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In the second Psalm, and at the beginning of it, the Psalmist having there declared the Design and Plot of great ones against God, and Christ, in those words, The Kings of the earth set themselves,
In the second Psalm, and At the beginning of it, the Psalmist having there declared the Design and Plot of great ones against God, and christ, in those words, The Kings of the earth Set themselves,
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If his Wrath be kindled but a little, &c. and certainly, his Wrath is now kindled not a little, his heart is fully set, and engaged upon the business, and he will have All down that are implacably bent against him, High and Low, Rich and Poor, Noble and Ignoble, Learned and Unlearned, All must either bow or break, stoop or starve (For he will famish all the gods of the Earth) and therefore now, at this time especially, Blessed are all they that put their trust in him.
If his Wrath be kindled but a little, etc. and Certainly, his Wrath is now kindled not a little, his heart is Fully Set, and engaged upon the business, and he will have All down that Are implacably bent against him, High and Low, Rich and Poor, Noble and Ignoble, Learned and Unlearned, All must either bow or break, stoop or starve (For he will famish all the God's of the Earth) and Therefore now, At this time especially, Blessed Are all they that put their trust in him.
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And besides this general Consideration of Wisdom, as that which would now be very useful, and profitable, and seasonable; Give me leave to deal a little more particularly, and to observe, That there are two Things before you at this time, that will certainly require very much exactness in point of Wisdom, namely, Liberty and Justice.
And beside this general Consideration of Wisdom, as that which would now be very useful, and profitable, and seasonable; Give me leave to deal a little more particularly, and to observe, That there Are two Things before you At this time, that will Certainly require very much exactness in point of Wisdom, namely, Liberty and justice.
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I shall not therein take upon me to prescribe to you (for that's no part of my Work, neither is it any part of my purpose so to do) onely this experimental observation I shall crave leave to make out from your former Proceedings, and it is certainly very considerable by you, That so long as ye took those two things into serious Consideration, Godliness and Honesty, and told us plainly, That under your shadow they should live;
I shall not therein take upon me to prescribe to you (for that's no part of my Work, neither is it any part of my purpose so to do) only this experimental observation I shall crave leave to make out from your former Proceedings, and it is Certainly very considerable by you, That so long as you took those two things into serious Consideration, Godliness and Honesty, and told us plainly, That under your shadow they should live;
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so long as ye held forth this in your Declarations, and went on accordingly, I am perswaded, That All that while ye had as much incouragement from God himself, and from good men, as could be expected or desired:
so long as you held forth this in your Declarations, and went on accordingly, I am persuaded, That All that while you had as much encouragement from God himself, and from good men, as could be expected or desired:
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then what was thus fairly pretended, then I pray consider what followed, Nothing but trouble upon trouble, and vexation upon vexation, and breach upon breach, until ye were almost even quite Broken all to pieces: and therefore whensoever any thing comes to be debated, that concerns either of these,
then what was thus fairly pretended, then I pray Consider what followed, Nothing but trouble upon trouble, and vexation upon vexation, and breach upon breach, until you were almost even quite Broken all to Pieces: and Therefore whensoever any thing comes to be debated, that concerns either of these,
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or both these together, The Liberties of the People, and The Liberties of the Saints, then look up unto God for Wisdom, and for Counsel, and for Direction, (and the Lord give you Wisdom, and Counsel, and Direction in it) For certain it is, That there are hardly any Rocks more dangerous to break upon, then these two are.
or both these together, The Liberties of the People, and The Liberties of the Saints, then look up unto God for Wisdom, and for Counsel, and for Direction, (and the Lord give you Wisdom, and Counsel, and Direction in it) For certain it is, That there Are hardly any Rocks more dangerous to break upon, then these two Are.
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I shall not therein prescribe to you neither, onely point at some few things, that may (through the Blessing of Heaven ) be a means to strengthen your hands in that great and necessary work.
I shall not therein prescribe to you neither, only point At Some few things, that may (through the Blessing of Heaven) be a means to strengthen your hands in that great and necessary work.
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The Moralists observe, That all Vertues are contained in Justice; he that would be Just, He must be Prudent, and He must be Valiant, and He must be Temperate, and He must be Faithful: In a word, He must not absolutely come behinde in any Excellency whereof he is capable;
The Moralists observe, That all Virtues Are contained in justice; he that would be Just, He must be Prudent, and He must be Valiant, and He must be Temperate, and He must be Faithful: In a word, He must not absolutely come behind in any Excellency whereof he is capable;
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For as in a pair of Scales (if the Beam be good, and the Ballances even) it is, ye know, a very small matter that will turn the Scales either this way or that way, one way or another, and so here:
For as in a pair of Scales (if the Beam be good, and the Balances even) it is, you know, a very small matter that will turn the Scales either this Way or that Way, one Way or Another, and so Here:
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Now to set and keep the Scales even, in this high point of Justice, that they may not incline too much on either side, upon any sinister indirect Principle, there are, I conceive, three things essentially requisite thereunto:
Now to Set and keep the Scales even, in this high point of justice, that they may not incline too much on either side, upon any sinister indirect Principle, there Are, I conceive, three things essentially requisite thereunto:
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First, there must be Wisdom to discern, to see and foresee who are fit to be spared, and who are fit to be punished; for there is both misericordia puniens, and crudelitas parcens, as the Father speaks;
First, there must be Wisdom to discern, to see and foresee who Are fit to be spared, and who Are fit to be punished; for there is both misericordia puniens, and crudelitas Grieving, as the Father speaks;
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Secondly, As there must be Wisdom to discern, so Courage to execute, and to carry on the work vigorously. And here give me leave to say, and not only to speak it,
Secondly, As there must be Wisdom to discern, so Courage to execute, and to carry on the work vigorously. And Here give me leave to say, and not only to speak it,
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as Jehoshaphat said unto the Judges, when he gave them their charge, and it was very excellent counsel, even that of his, 2 Chron. 19.6. says he there, Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement;
as Jehoshaphat said unto the Judges, when he gave them their charge, and it was very excellent counsel, even that of his, 2 Chronicles 19.6. Says he there, Take heed what you do, for you judge not for man, but for the Lord, who is with you in the judgement;
and so feeble, from Head to Foot, from the Highest to the Lowest, that it is not possible for any man of any Spirit, who hath to deal with them as Adversaries, to be afraid of their faces.
and so feeble, from Head to Foot, from the Highest to the Lowest, that it is not possible for any man of any Spirit, who hath to deal with them as Adversaries, to be afraid of their faces.
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And that this may appear to be so, Be pleased to observe, By what Metaphors or Allusions the Holy Ghost sets out those that ye are to proceed against in this business: Let me to this purpose but onely minde you of two or three Scriptures briefly; Hos. 10.7. As for Samaria (says God by the Prophet there) her King is cut off, like the foam upon the water: And again, Psal. 37.20. But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs;
And that this may appear to be so, Be pleased to observe, By what Metaphors or Allusions the Holy Ghost sets out those that you Are to proceed against in this business: Let me to this purpose but only mind you of two or three Scriptures briefly; Hos. 10.7. As for Samaria (Says God by the Prophet there) her King is Cut off, like the foam upon the water: And again, Psalm 37.20. But the wicked shall perish, and the enemies of the Lord shall be as the fat of Lambs;
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What? a Parliament afraid of a little foam upon the water? Afraid of a little smoke out of a Chimney? Afraid of a bowing wall, or of a reeling fence, that if ye do not pull them down the sooner, they'll break down of their own accord, and it may be break down you too? Do not ye know how dangerous a thing it is, to dwell in an old ruinous house, that is ready to drop down upon your heads, without repairing, or rebuilding? And do ye not likewise know this to be at present, the sad condition of the Kingdom? Hath not long experience taught some of you,
What? a Parliament afraid of a little foam upon the water? Afraid of a little smoke out of a Chimney? Afraid of a bowing wall, or of a reeling fence, that if you do not pull them down the sooner, They'll break down of their own accord, and it may be break down you too? Do not you know how dangerous a thing it is, to dwell in an old ruinous house, that is ready to drop down upon your Heads, without repairing, or rebuilding? And do you not likewise know this to be At present, the sad condition of the Kingdom? Hath not long experience taught Some of you,
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how many decayed ceilings, and how many worm eaten beams, and how many rotten posts, and studs there are, that will never serve again, that must of necessity be removed, or else all will come down about our ears, and destroy us utterly, and it may be speedily too? I beseech you, consider these things.
how many decayed ceilings, and how many worm eaten beams, and how many rotten posts, and studs there Are, that will never serve again, that must of necessity be removed, or Else all will come down about our ears, and destroy us utterly, and it may be speedily too? I beseech you, Consider these things.
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And take heed, I pray, of sinning against your own experiences: Consider the Fears, the Straits, the Plots, the Difficulties, the Dangers, that are already past and gone: Greater then which, you can hardly meet with again.
And take heed, I pray, of sinning against your own experiences: Consider the Fears, the Straits, the Plots, the Difficulties, the Dangers, that Are already past and gone: Greater then which, you can hardly meet with again.
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And what, after all this, and more then all this, that God hath done for you, will ye now despond, and grow faint in your minde? Shall your hands still hang down, and your knees wax feeble,
And what, After all this, and more then all this, that God hath done for you, will you now despond, and grow faint in your mind? Shall your hands still hang down, and your knees wax feeble,
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and the heart of his people, as the trees of the wood are moved with the wind? I beseech you take heed of faithless fears, and of unworthy despondencies, after all the mighty appearances of God for you, which have been so managed from time to time,
and the heart of his people, as the trees of the wood Are moved with the wind? I beseech you take heed of faithless fears, and of unworthy Despondencies, After all the mighty appearances of God for you, which have been so managed from time to time,
That's a very considerable place to this purpose, 2 Sam. 23.1, 2, 3. Now these are the last words of David, The words of dying men ye know, they use to leave a very deep impression upon the spirits of those that hear them:
That's a very considerable place to this purpose, 2 Sam. 23.1, 2, 3. Now these Are the last words of David, The words of dying men you know, they use to leave a very deep impression upon the spirits of those that hear them:
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And the thing that he comes to at last, after all this holy Rhetorick, and Gallantry of expression, it is this, He that ruleth over men, must be just, ruling in the fear of God.
And the thing that he comes to At last, After all this holy Rhetoric, and Gallantry of expression, it is this, He that Ruleth over men, must be just, ruling in the Fear of God.
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and I mention it the rather, because it is not ordinary to meet with such a case; I do not for the present remember the like in all the Book of God again, all things rightly considered:
and I mention it the rather, Because it is not ordinary to meet with such a case; I do not for the present Remember the like in all the Book of God again, all things rightly considered:
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For if ye read that Chapter, you shall finde, That the poor man (one poor single despised Prophet) was there upon all maner of disadvantages, in what he was going about.
For if you read that Chapter, you shall find, That the poor man (one poor single despised Prophet) was there upon all manner of disadvantages, in what he was going about.
For first, he was to appear before two great Kings, the King of Israel, and the King of Judah, whilest both of them were sitting upon their thrones in their Parliament Robes, as awful an outward appearance, as most ye shall hear, or read of.
For First, he was to appear before two great Kings, the King of Israel, and the King of Judah, whilst both of them were sitting upon their thrones in their Parliament Robes, as awful an outward appearance, as most you shall hear, or read of.
And then secondly, He was to deliver a message clean contrary to what no less then four hundred Prophets, had endeavored to prepossess the mindes, and to forestal the judgments of those two Kings withal.
And then secondly, He was to deliver a message clean contrary to what no less then four hundred prophets, had endeavoured to prepossess the minds, and to forestal the Judgments of those two Kings withal.
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What those four hundred men have said, That's nothing to me, says Micaiah; Look what God would have me to speak, that I must speak, and that I will speak, come of it what will,
What those four hundred men have said, That's nothing to me, Says Micaiah; Look what God would have me to speak, that I must speak, and that I will speak, come of it what will,
and he was much more afraid to offend that one God, that he saw sitting upon his throne, then both the other Kings, that he saw sitting upon their thrones. And thus ye see,
and he was much more afraid to offend that one God, that he saw sitting upon his throne, then both the other Kings, that he saw sitting upon their thrones. And thus you see,
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And I beseech you consider, That this 〈 ◊ 〉 not onely useful for us; It is not onely written for our admonition, that move in a sphear below you, and under you;
And I beseech you Consider, That this 〈 ◊ 〉 not only useful for us; It is not only written for our admonition, that move in a sphere below you, and under you;
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And therefore, that ye may manage and carry on this great work of Justice and Judgment, according to the will of God: Besides Wisdom and Courage, see to this also, That out of the fulness of Christ ye be of quick understanding in the fear of the Lord;
And Therefore, that you may manage and carry on this great work of justice and Judgement, according to the will of God: Beside Wisdom and Courage, see to this also, That out of the fullness of christ you be of quick understanding in the Fear of the Lord;
cc av, cst pn22 vmb vvi cc vvb p-acp d j n1 pp-f n1 cc n1, vvg p-acp dt vmb pp-f np1: p-acp n1 cc n1, vvb p-acp d av, cst av pp-f dt n1 pp-f np1 pn22 vbb pp-f j n1 p-acp dt n1 pp-f dt n1;
De Psalmi authore non auxtè disputo, quanquam mihi verisimile est, quia ejus canen di Provincia mandata fuerit ipsi Asaph, Nomen ejus Poni, praeterito Davidis nomine, sicuti res per se notae saepe taceri solent. Calv. in Loc.
De Psalms Author non auxtè disputo, quanquam mihi verisimile est, quia His canen Die Provincia Commandments fuerit ipsi Asaph, Nome His Poni, praeterito Davidis nomine, As Rest per se Notes saepe taceri solent. Calvin in Loc.
Plus percipit boni justus unicus, quam omnes simul improbi, ex cunctis facultatibus suis. Iun. in Loc. Justus facultatibus exiguis contentus, faelicior est improbo ditissimo. Vat.
Plus percipit boni justus Unicus, quam omnes simul Improbi, ex cunctis facultatibus suis. June in Loc. Justus facultatibus exiguis Contentus, faelicior est improbo ditissimo. Vat.
Iudg. 7.2. Etiam cúm vincitur multis militibus victoria est a Deo: At id non ita fit perspicuum sicuti quando cum PARVA MANU hostes Profligantur: Pet. Mart. in Loc.
Judges 7.2. Etiam cúm vincitur multis militibus victoria est a God: At id non ita fit perspicuum As quando cum PARVA MANU hosts Profligantur: Pet. Mart. in Loc.
Res. Murmur adversus Deum, non excusatur periculis imminentibus ubi potissimúm Divinae Bonitatis memoria vigere debcat. Muscul. in Psal. 106. Gen. 22.14.
Rest Murmur Adversus God, non excusatur Periculis imminentibus ubi potissimúm Divinae Bonitatis memoria vigere debcat. Muscul. in Psalm 106. Gen. 22.14.
Etiam in meritis nostris nulla fiducia collacanda, quia nulla planè sunt, propriè loquendo. Polan. Syntag. Theol. l. 9. c. 8. Gratia non est Gratia, nisi sit omni modo gratuita. Solus Christus pro nobis suscepit fine malis meritis paenam, ut nos per illum sinc bonis meritis consequerentur gratiam. Aug. contr. 2. Epist. Pelag. l. 4. c. 4.
Etiam in Meritis nostris nulla Fiducia collacanda, quia nulla planè sunt, propriè Loquendo. Polan. Syntag Theology l. 9. c. 8. Gratia non est Gratia, nisi sit omni modo gratuita. Solus Christus Pro nobis suscepit fine malis Meritis paenam, ut nos per Ilum sinc bonis Meritis consequerentur gratiam. Aug. Contr. 2. Epistle Pelagius l. 4. c. 4.
Rom. 5.20. Where sin abounded, Grace did much more abound (NONLATINALPHABET) superabundavit. Bez. magis exuberavit: Eras. Bonitas invicti non vincitur, & infinita miscricordia non finitur. Fulgent. Ais mihi; peccata peccatis adjeci, & qui jam cadens erectus fucram iterum cecidi: & conscientiae meae vulnus jam pene curatum exulceratione recruduit: Quid trepidas? Quid vercris? Idem semper est qui ante curavit medicum non mutabis: experimentum adjutorii non expectat, qui tanguoris tui novit originem: Unde dudum curatus fueras, inde iterum curaberis. Ambros. lib. de Paenit. cap. 12. ad init. Cogita scintillam si in mare ceciderit, non poterit stare, aut apparere ▪ Quantum scintilla ad mare se habet tantum hominis malitia, ad Dei clementiam imò non tantum modo, sed & longè suprà: Nam & Pelagus tametsi magnum sit mensuram recipit: Dei vero elementia [ sive miscricordia ] mensuram non habet. Chrysost. de Paenit. Hom. 3.
Rom. 5.20. Where since abounded, Grace did much more abound () superabundavit. Bez magis exuberavit: Eras. Bonitas invicti non vincitur, & Infinita miscricordia non finitur. Fulgent. Ais mihi; Peccata peccatis adjeci, & qui jam cadens erectus fucram iterum cecidi: & conscientiae meae Wound jam pene curatum exulceratione recruduit: Quid trepidas? Quid vercris? Idem semper est qui ante curavit Physician's non mutabis: experimentum adjutorii non Expects, qui tanguoris tui Novit originem: Unde Dudum curatus fueras, inde iterum curaberis. Ambos lib. de Paenit. cap. 12. ad Init. Cogita scintillam si in mare ceciderit, non poterit stare, Or apparere ▪ Quantum scintilla ad mare se habet Tantum hominis malitia, ad Dei clementiam imò non Tantum modo, sed & long suprà: Nam & Plague Tametsi magnum sit mensuram recipit: Dei vero elementia [ sive miscricordia ] mensuram non habet. Chrysostom de Paenit. Hom. 3.
Res. Tunc verò potissunùm clucet Dei Potentia illa omnem captum humanum superans, cúm vel agit ipse quidpiam NONLATINALPHABET, vel infirmissimis instrumentis ad res maximas perficiendas utitur. Beza in 2 Cor. 12.9.
Rest Tunc verò potissunùm clucet Dei Potentia illa omnem captum humanum superans, cúm vel agit ipse quidpiam, vel infirmissimis Instrumentis ad Rest maximas perficiendas utitur. Beza in 2 Cor. 12.9.
Quidnam eaquae non sunt appellat? eos scilicet qui nibil se arbitrantur propter nimian eorum exiguitatem. Sic incredibilem significavit 〈 ◊ 〉 cúm per eos qui nihil esse videbantur, magnos subigeret, Chrysost. in loc.
Quidnam eaquae non sunt appellate? eos scilicet qui Nobil se arbitrantur propter nimian Their exiguitatem. Sic incredibilem significavit 〈 ◊ 〉 cúm per eos qui nihil esse videbantur, Magnos subigeret, Chrysostom in loc.
Sic de Dei decretis Philosophantur, ac si exigenda essent haec inscrutabilia, ad rationis humanae decem pedam: At { que } hinc istae impactae Calvinistis Blasphemiae illos quodvis flagitium afonte Bonitatis arcessere: illos Deum Tiberio truculentiorem, & Diabolo (horrendum dictu) nequiorem efficere. Dr. Prid. de Abs. Dec. 1: Lect.
Sic de Dei decretis Philosophantur, ac si exigenda essent haec inscrutabilia, ad rationis humanae Decem pedam: At { que } hinc Istae impactae Calvinistis Blasphemies Illos quodvis Flagitium afonte Bonitatis arcessere: Illos God Tiberius truculentiorem, & Diabolo (horrendum dictu) nequiorem efficere. Dr. Pride de Abs. Dec. 1: Lecture
Res. Voluit igitur Deus in hominibus quantum ad aliquos quos praedestinat suam representare Bonitatem per modum miscricordiae parcendo, Et quantum ad aliquos quos reprobat, per modum justitiae puniendo, & haec est ratio quare quosdam eligit, & quosdam reprobat & quare hos elegit in gloriam, & illos reprobavit, non habet rationem, nisi divinam voluntatem. Aquin. 1 part. Sum. Theol. Qu. 23. Art. 5. Ita Zanch. de Nat ▪ Dei. lib. 5. cap. 2. Whitak. Tom. 1. oper. p. 693. & Alii.
Rest Voluit igitur Deus in hominibus quantum ad Someone quos praedestinate suam representare Bonitatem per modum miscricordiae parcendo, Et quantum ad Someone quos Reprobate, per modum justitiae puniendo, & haec est ratio quare Quosdam eligit, & Quosdam Reprobate & quare hos elegit in gloriam, & Illos reprobavit, non habet rationem, nisi divinam voluntatem. Aquinas 1 part. Sum. Theology Qu. 23. Art. 5. Ita Zanchius de Nat ▪ Dei. lib. 5. cap. 2. Whitaker. Tom. 1. Operate. p. 693. & Alii.
Magna laus videlicet Deo, ut ab informitate se vindicet, formâ unâ esse contentum. Bernard. de consid. l. 5. c. 7. Nihil in se, nisi se habet. Idem. ibid.
Magna laus videlicet God, ut ab informitate se vindicet, formâ unâ esse contentum. Bernard. de Consider. l. 5. c. 7. Nihil in se, nisi se habet. Idem. Ibid.
Cùm igitur Deus sit universalis provisor totius entis ad ipsius Providentiam pertinet ut permittat quosdam defectus esse in aliquibus particularibus rebus, ne impediatur bonum universi perfectum: Si enim omniae mala impedirentur multa bona deessent universo non enim esset Vita Leonis, si non esset Occisio Animalium nec esset Patientia Martyrum si non esset Persecutio Tyrannorum. Aquin. 1 Par. Sum. Theol. Qu. 22. Art. 2.
Cùm igitur Deus sit Universalis provisor totius entis ad Himself Providentiam pertinet ut permittat Quosdam defectus esse in aliquibus particularibus rebus, ne impediatur bonum universi perfectum: Si enim omniae mala impedirentur Multa Bona deessent universo non enim esset Vita Leonis, si non esset Occisio Animals nec esset Patientia Martyrs si non esset Persecution Tyrannorum. Aquinas 1 Par. Sum. Theology Qu. 22. Art. 2.
Indè locum non habent contumacium murmurae querelarum, quia quod Deus fieri voluit, constat non aliter fieri debuisse quam voluit. Ambros. de vocat. Gent. lib. 2. cap. 1.
Indè locum non habent contumacium murmurae querelarum, quia quod Deus fieri voluit, constat non aliter fieri debuisse quam voluit. Ambos de vocat. Gent. lib. 2. cap. 1.
Est autem Deus per suam essentiam bonus sicut & per candem lux est, ergo sicuti ita est lux ut tenebrae in eo non sint ullae sic ita est bonus, ut nihil in eo queat esse mali. Zanch. de Nat. Dei l. 4. c. 1. Thes. 4.
Est autem Deus per suam essentiam bonus sicut & per candem lux est, ergo As ita est lux ut tenebrae in eo non sint ullae sic ita est bonus, ut nihil in eo queat esse mali. Zanchius de Nat. Dei l. 4. c. 1. Thebes 4.
Sensus est perspicuus ego, inquit, cos adoptavi in silios, & feci populum peculiarem & partem meam, ac funiculum haerelitatis meae, appellavi { que } eos primogenitos: illi autem ne hoc quidem fecerunt quod bruta faciunt animalia, ut beneficis vinceventur, & intelligerent Pastorem & Nutritium suum. Hieron. Com. in loc.
Sensus est perspicuus ego, inquit, cos adoptavi in silios, & Feci Populum peculiarem & partem meam, ac funiculum haerelitatis meae, appellavi { que } eos Primogenitos: illi autem ne hoc quidem fecerunt quod bruta faciunt animalia, ut Benefices vinceventur, & intelligerent Pastorem & Nutritium suum. Hieron. Come in loc.
Iam. 3.13. Vera sapientiâ, & scientià polleus, ostendat eam operibus honestae & mansuetae conversationis, tanquam ejus germanis & perpetuis fructibus. N. Herming. in loc.
Iam. 3.13. Vera sapientiâ, & scientià polleus, ostendat eam operibus honestae & mansuetae conversationis, tanquam His Germans & perpetuis fructibus. N. Herming. in loc.
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Christum crucifixum vocat primum DEI POTENTIAM, id est, cum qui virtute suae Deitatis potenter dissolvit opera diaboli, Principem hujus mundi ejecit foras, mundum deni { que } vicit, ac morti mors fuit, quum potenter ex morte resurrexit: Deinde cundem Christum crucifixum vocat DEI SAPIENTIAM, id est, cum qui sapicutissimum Dei de nostrá salute consilium non solum nobis patefecit, verùm etiam exequutus est. Piscat. in loc.
Christ crucifixum vocat primum DEI POTENTIAM, id est, cum qui virtute suae Deitatis potenter dissolvit opera Diaboli, Principem hujus mundi ejecit foras, Mundum Deni { que } Vicit, ac morti mors fuit, Whom potenter ex morte resurrexit: Deinde cundem Christ crucifixum vocat DEI SAPIENTIAM, id est, cum qui sapicutissimum Dei de nostrá salute consilium non solum nobis patefecit, verùm etiam exequutus est. Physical. in loc.
Discovered from three places of Scripture. 1 Pl. Hos 1 7. 2 Pl. Psal. 37.20. 3 Pl. Psal 62.3. Quemadmodum parier vitiosus intus { que } corruptus subito impetu cadens non modò scipsum frangit propriâ mole, sed conterit in minutas partes, ira hostibus suis David inexpectatam ruinam denuutiat & quâ prorsus conterantur. Calvin. in loc.
Discovered from three places of Scripture. 1 Pl Hos 1 7. 2 Pl Psalm 37.20. 3 Pl Psalm 62.3. Quemadmodum parier vitiosus intus { que } Corruptus subito impetu cadens non modò scipsum Frangit propriâ mole, said conterit in minutas parts, ira hostibus suis David inexpectatam ruinam denuutiat & quâ prorsus conterantur. calvin. in loc.
