The great interest of states & kingdomes. A sermon preached before the Honorable House of Commons, at their late solemne fast, Feb. 25. 1645. / By Tho: Goodwin, B.D. one of the Assembly of Divines.
THE INTEREST OF ENGLAND. A Sermon preached at the late Fast, before the Commons House of PARLIAMENT. PSAL. 105. 14, 14. He suffered no man to doe them wrong:
THE INTEREST OF ENGLAND. A Sermon preached At the late Fast, before the Commons House of PARLIAMENT. PSALM 105. 14, 14. He suffered no man to do them wrong:
and likewise of his proceedings with all States and Kingdomes, according unto their dealings with his people, where ever cast among them, to the end of the world:
and likewise of his proceedings with all States and Kingdoms, according unto their dealings with his people, where ever cast among them, to the end of the world:
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The Storie it selfe of Abraham, Isaac, and Jacob, which these words refer to, and how God reproved Abimelech King of Gerar, and Pharaoh King of Egypt, and others for their sakes, you may reade in the 12, 20, and 26. Chapters of Genesis; and of commands given forth concerning them to doe them no wrong, yea not to touch them;
The Story it self of Abraham, Isaac, and Jacob, which these words refer to, and how God reproved Abimelech King of Gerar, and Pharaoh King of Egypt, and Others for their sakes, you may read in the 12, 20, and 26. Chapters of Genesis; and of commands given forth Concerning them to do them no wrong, yea not to touch them;
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Onely what in the Story is uttered scatteredly and in severall places, is by the Prophet David summarily put together, Touch not mine anointed, and doe my Prophets no harme.
Only what in the Story is uttered scatteredly and in several places, is by the Prophet David summarily put together, Touch not mine anointed, and do my prophets no harm.
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Abraham is called a mighty Prince by the children of Heth, Gen. 23. 6. yet however here the holy Ghost speaks of Abraham, Isaac, and Jacob, as representing the people of Israel;
Abraham is called a mighty Prince by the children of Heth, Gen. 23. 6. yet however Here the holy Ghost speaks of Abraham, Isaac, and Jacob, as representing the people of Israel;
and his scope is to shew Gods care and protection of his people by their example, which is cleare, 1. by all the current and streame of the whole Psalme;
and his scope is to show God's care and protection of his people by their Exampl, which is clear, 1. by all the current and stream of the Whole Psalm;
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But as for Kings, or Gods care over them as such, we may say as Paul in another case, Of that Tribe the holy Ghost speaks nothing, that is, in this Psa nothing as touching Monarchie, (as he there sayes nothing as concerning the Priesthood. )
But as for Kings, or God's care over them as such, we may say as Paul in Another case, Of that Tribe the holy Ghost speaks nothing, that is, in this Psa nothing as touching Monarchy, (as he there Says nothing as Concerning the Priesthood.)
And 2. then the words in the 12. verse, which speak of the persons of these Patriarchs, when they were but a few men in number, yea, very few, refer not to Kings,
And 2. then the words in the 12. verse, which speak of the Persons of these Patriarchs, when they were but a few men in number, yea, very few, refer not to Kings,
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Yea 3. It is so farre from being meant of them as Kings, that it is expresly said in the words of the Text, He reproved Kings for their sakes, therein speaking of them as of a sort of people distinct from Kings,
Yea 3. It is so Far from being meant of them as Kings, that it is expressly said in the words of the Text, He reproved Kings for their sakes, therein speaking of them as of a sort of people distinct from Kings,
yet however as of persons extraordinary, and therefore this charge and instance cannot be drawne into a pattern of Gods care and protection over all Saints,
yet however as of Persons extraordinary, and Therefore this charge and instance cannot be drawn into a pattern of God's care and protection over all Saints,
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I answer, that though indeed their persons were extraordinary, yet here they are withall set forth as representing the people of God, whom they were the fathers of.
I answer, that though indeed their Persons were extraordinary, yet Here they Are withal Set forth as representing the people of God, whom they were the Father's of.
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and as Abraham in other things was a Common person, in faith justifying he is made such, Rom. 3. In faith as sanctifying, Jam. 2. In being heire of the world, Rom. 4. 13. so is he here also:
and as Abraham in other things was a Common person, in faith justifying he is made such, Rom. 3. In faith as sanctifying, Jam. 2. In being heir of the world, Rom. 4. 13. so is he Here also:
but yet will what is here said, be warrantably extended to the Beleevers of Jewes and Gentiles under the New Testament to the end of the world? I answer, Yes;
but yet will what is Here said, be warrantably extended to the Believers of Jews and Gentiles under the New Testament to the end of the world? I answer, Yes;
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For the Covenant that God made with Abraham, was to be heire of the world, as well as heire of Canaan; so Rom. 14. 13. And accordingly in other things the Analogie holds for them with these here:
For the Covenant that God made with Abraham, was to be heir of the world, as well as heir of Canaan; so Rom. 14. 13. And accordingly in other things the Analogy holds for them with these Here:
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In the forty fift Psalme, you have a Prophesie of the Church of the New Testament, under the type of Solomon, taking Pharoahs daughter, who was a Gentile, into his bed,
In the forty fift Psalm, you have a Prophesy of the Church of the New Testament, under the type of Solomon, taking Pharaohs daughter, who was a Gentile, into his Bed,
which Church is made that great mother that shall have such multitudes of children, Gal. 4. Now of those children, of the Church of the New Testament as the Mother,
which Church is made that great mother that shall have such Multitudes of children, Gal. 4. Now of those children, of the Church of the New Testament as the Mother,
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and of Christ as the Father, the 16. verse of that Psalme thus speaks, Instead of THY FATHERS shall be THY CHILDREN, whom thou mayst make Princes in all the earth.
and of christ as the Father, the 16. verse of that Psalm thus speaks, Instead of THY FATHERS shall be THY CHILDREN, whom thou Mayest make Princes in all the earth.
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The meaning whereof is this, that in the stead of these great Patriarchs, and other the Fathers of the Jews, (spoken of in the Text) shall succeed others, the children of the New Testament,
The meaning whereof is this, that in the stead of these great Patriarchs, and other the Father's of the jews, (spoken of in the Text) shall succeed Others, the children of the New Testament,
and so of the one as well as the other this charge is here intended, Touch not mine anointed, &c. And to this accords the language of the New Testament, the whole mysticall body is called Christ, 1 Cor. 12. 12. and Beleevers his fellows are said to have received an anointing, 2 Cor. 1. 21. 1 John 2. 27. yea and elsewhere the reason of this their preservation,
and so of the one as well as the other this charge is Here intended, Touch not mine anointed, etc. And to this accords the language of the New Testament, the Whole mystical body is called christ, 1 Cor. 12. 12. and Believers his Fellows Are said to have received an anointing, 2 Cor. 1. 21. 1 John 2. 27. yea and elsewhere the reason of this their preservation,
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and Gods protection over them, is put upon this very anointing, The burthen shall be taken off thy shoulder, (speaking of the oppression of Gods people) and the yoke shall be destroyed BECAUSE OF THE ANOINTING.
and God's protection over them, is put upon this very anointing, The burden shall be taken off thy shoulder, (speaking of the oppression of God's people) and the yoke shall be destroyed BECAUSE OF THE ANOINTING.
For he doth not onely in words give a charge not to touch them, but he carryes it in a high way, (for so God may doe when he pleads their cause) Touch them not: as if he had said, Let me see if you dare so much as touch them:
For he does not only in words give a charge not to touch them, but he carries it in a high Way, (for so God may do when he pleads their cause) Touch them not: as if he had said, Let me see if you Dare so much as touch them:
he brings him upon his knees, ver. 4. bids him look to it, that he give satisfaction to Abraham, and restore his wife to him againe, ver. 7. and well he scap'd so;
he brings him upon his knees, ver. 4. bids him look to it, that he give satisfaction to Abraham, and restore his wife to him again, ver. 7. and well he scaped so;
or very small, NONLATINALPHABET, so the Septuagint in the parallel place, 2 Chro. 16. 19. As also 2. by what he did for them, He suffered no man how great soever to doe them any wrong, how small soever;
or very small,, so the septuagint in the parallel place, 2 Chro 16. 19. As also 2. by what he did for them, He suffered no man how great soever to do them any wrong, how small soever;
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though the people had an ill eye at them, Gen. 26. 11. God causeth Abimelech to make a Law on purpose, Abimelech charged all his people in Isaacs behalf,
though the people had an ill eye At them, Gen. 26. 11. God Causes Abimelech to make a Law on purpose, Abimelech charged all his people in Isaacs behalf,
and of his family, (which I mention, because it gives light to the Text) and speaks in the very words of the Text, He that TOUCHETH this man or his wife, shall be put to death:
and of his family, (which I mention, Because it gives Light to the Text) and speaks in the very words of the Text, He that TOUCHES this man or his wife, shall be put to death:
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I shal passe over the sett handling the first of these, namely, The neernesse and dearnesse of the Saints to God, it will after come in well enough, under the second, as the reason thereof.
I shall pass over the Set handling the First of these, namely, The nearness and dearness of the Saints to God, it will After come in well enough, under the second, as the reason thereof.
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That maine thing which I have singled forth to insist upon, is, the danger that is unto States, to deale otherwise then well with the Saints, Gods anointed.
That main thing which I have singled forth to insist upon, is, the danger that is unto States, to deal otherwise then well with the Saints, God's anointed.
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That the dealing well or ill with the Saints of God, it is the greatest and highest INTEREST of Kings and Kingdomes, on which their welfare or their ruine depends.
That the dealing well or ill with the Saints of God, it is the greatest and highest INTEREST of Kings and Kingdoms, on which their welfare or their ruin depends.
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My Observation out of the Story of which, and the summe and issue of all, is this, That God from the beginning hath in his Providence so ordered it, that the greatest and most flourishing Kingdomes and States should still have to doe with his Saints and People in all Ages,
My Observation out of the Story of which, and the sum and issue of all, is this, That God from the beginning hath in his Providence so ordered it, that the greatest and most flourishing Kingdoms and States should still have to do with his Saints and People in all Ages,
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Besides those there is mention of foure Kings, Gen. 14. Amraphel King of Shinar or Babylon, which was the first Kingdome in the world after the flood, Gen. 10. 10. and was one of, yea the first great Monarchie.
Beside those there is mention of foure Kings, Gen. 14. Amraphel King of Shinar or Babylon, which was the First Kingdom in the world After the flood, Gen. 10. 10. and was one of, yea the First great Monarchy.
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There is likewise Chedorlaomer King of Elam, or Persia, which afterward likewise proved a Monarchie. For as Assyria and Babylon made the first, so you know Persia was the next.
There is likewise Chedorlaomer King of Elam, or Persiam, which afterwards likewise proved a Monarchy. For as Assyria and Babylon made the First, so you know Persiam was the next.
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they smote the REPHAIMS in Ashteroth Karnaim, and the ZUZIMS in Ham, and the EMIMS, and the Horites in Mount Seir, And they returned and came to Enmishpat, which is Cadesh, and smote all the Countrey of the AMALEKITES, and also the AMORITES, that dwelt in Hazezon tamar, as you may reade, verses 6, 7, 8. And all the while they over-ran these vast Countries, where there was not one Saint to be found, they found no resistance, having but to doe with Nations, not Saints in them;
they smote the REPHAIMS in Ashtaroth Karnaim, and the ZUZIMS in Ham, and the EMIMS, and the Horites in Mount Seir, And they returned and Come to Enmishpat, which is Kadesh, and smote all the Country of the AMALEKITES, and also the AMORITES, that dwelled in Hazezon tamar, as you may read, Verses 6, 7, 8. And all the while they overran these vast Countries, where there was not one Saint to be found, they found no resistance, having but to do with nations, not Saints in them;
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and but one, and that is Lot, so the 12. verse, They tooke Lot, Abrahams brothers sonne, (who dwelt in Sodome) and his goods, and departed. Alas to them;
and but one, and that is Lot, so the 12. verse, They took Lot, Abrahams Brother's son, (who dwelled in Sodom) and his goods, and departed. Alas to them;
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they took him in the crowd amongst the wickedest people under heaven, a people so wicked, that one would have thought God should so little have considered this one Saint, to save him from perishing,
they took him in the crowd among the wickedest people under heaven, a people so wicked, that one would have Thought God should so little have considered this one Saint, to save him from perishing,
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The Lord in this giving demonstration of that his care and skill which Peter makes observation of upon the story of Lot & the Sodomites, The Lord knowes how to PRESERVE the righteous, and RESERVE the unjust, 2 Pet. 2. 9. And whom should God use to be the instrument to doe this too? God had not many more Saints then in the world,
The Lord in this giving demonstration of that his care and skill which Peter makes observation of upon the story of Lot & the Sodomites, The Lord knows how to PRESERVE the righteous, and RESERVE the unjust, 2 Pet. 2. 9. And whom should God use to be the Instrument to do this too? God had not many more Saints then in the world,
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but onely Melchisedechs we reade of, and Abraham and his family, and God useth that one Abraham; and he had an Army but of a few, and a very few, (even as the Text hath it) but three hundred and eighteene men, borne in his house, ver. 14. he pursues them,
but only Melchisedek's we read of, and Abraham and his family, and God uses that one Abraham; and he had an Army but of a few, and a very few, (even as the Text hath it) but three hundred and eighteene men, born in his house, ver. 14. he pursues them,
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and smites them, ver. 17. with a great slaughter, and brought back all the goods, and his brother Lot and his goods, &c. ver. 18. And thus they were reproved. You see the Text made good from the very first beginning of Kingdomes, He reproved Kings for their sakes indeed.
and smites them, ver. 17. with a great slaughter, and brought back all the goods, and his brother Lot and his goods, etc. for. 18. And thus they were reproved. You see the Text made good from the very First beginning of Kingdoms, He reproved Kings for their sakes indeed.
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So you have it applyed in Esay 41. 2. Who raised up (sayes God, to raise up his peoples hearts) the RIGHTEOUS MAN from the East? namely, this one Abraham? and called him to his foot, Follow me, Ile be thy Generall, said God to him, Gave the Nations before him,
So you have it applied in Isaiah 41. 2. Who raised up (Says God, to raise up his peoples hearts) the RIGHTEOUS MAN from the East? namely, this one Abraham? and called him to his foot, Follow me, I'll be thy General, said God to him, Gave the nations before him,
and will he not goe on? What saith the 4. verse? Who hath wrought and done it, calling the generations from the beginning, and so having ordained all the generations of Abraham to do the like exploits in their severall ages.
and will he not go on? What Says the 4. verse? Who hath wrought and done it, calling the generations from the beginning, and so having ordained all the generations of Abraham to do the like exploits in their several ages.
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even to the last, for the sons of Abraham. And that this is plainly his meaning, appeares by ver. 8. where he makes a generall application of it to his seed, But thou Israel, art my servant, Jacob whom I have chosen, the SEED OF ABRAHAM my friend. Therefore saith he, ver. 10. Feare thou not, (thou worme Jacob, ver.
even to the last, for the Sons of Abraham. And that this is plainly his meaning, appears by for. 8. where he makes a general application of it to his seed, But thou Israel, art my servant, Jacob whom I have chosen, the SEED OF ABRAHAM my friend. Therefore Says he, ver. 10. fear thou not, (thou worm Jacob, ver.
Behold, all they that were incensed against thee, shall be ashamed and confounded: they shall be as nothing, and they that strive with thee shall perish.
Behold, all they that were incensed against thee, shall be ashamed and confounded: they shall be as nothing, and they that strive with thee shall perish.
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The next Kingdome in the world that flourished in those first times, that grew to any greatnesse that we reade of, was that of Egypt; and though Cham the founder of Egypt was cursed,
The next Kingdom in the world that flourished in those First times, that grew to any greatness that we read of, was that of Egypt; and though Cham the founder of Egypt was cursed,
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How renowned a Kingdome that then was, both for continued succession of Kings in a race, (which Esay insinuates) and for other greatnesse, the story of Moses, and Herodotus, and other prophane stories do celebrate:
How renowned a Kingdom that then was, both for continued succession of Kings in a raze, (which Isaiah insinuates) and for other greatness, the story of Moses, and Herodotus, and other profane stories do celebrate:
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when such other three Kings forementioned bordered about it, and when Chedorlaomer of Persia was the chief of all the foure) Now see how still the Lord doth follow on this his great designe, he will have his Saints to be cast upon this Kingdome, and to live therein;
when such other three Kings forementioned bordered about it, and when Chedorlaomer of Persiam was the chief of all the foure) Now see how still the Lord does follow on this his great Design, he will have his Saints to be cast upon this Kingdom, and to live therein;
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As Abraham afore, so Joseph now is another leading instance, To BIND their KINGS with CHAINES, their Nobles with fetters of iron, such honour have ALL HIS SAINTS, Psal. 149. He made this man a Saviour to them, (as themselves acknowledge) and whilst they dealt well with him and his Brethren, as he blessed Potiphars house for his sake, so he blessed the Prince and all Egypt also for his sake.
As Abraham afore, so Joseph now is Another leading instance, To BIND their KINGS with CHAINES, their Nobles with fetters of iron, such honour have ALL HIS SAINTS, Psalm 149. He made this man a Saviour to them, (as themselves acknowledge) and while they dealt well with him and his Brothers, as he blessed Potiphars house for his sake, so he blessed the Prince and all Egypt also for his sake.
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And whilst Egypt was the Nursery, or rather the Granary (as it was called anciently Horreum Romani Imperii ) to these anointed ones, the people of God, so long it greatly flourished.
And while Egypt was the Nursery, or rather the Granary (as it was called anciently Horreum Romani Imperii) to these anointed ones, the people of God, so long it greatly flourished.
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But vers. 25. God turned their heart to hate his people, and to deale subtilly with his servants, (for malice and cunning alwayes goe together in oppressing the Saints) and how they oppressed them, you all know.
But vers. 25. God turned their heart to hate his people, and to deal subtly with his Servants, (for malice and cunning always go together in oppressing the Saints) and how they oppressed them, you all know.
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They left not oppressing the people of God (and the great quarrell was to let them goe to worship) till such time as God did overthrow that Nation, with so great an overthrow,
They left not oppressing the people of God (and the great quarrel was to let them go to worship) till such time as God did overthrow that nation, with so great an overthrow,
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To let passe those petty Kings of Canaan, overcome by Moses and Joshua, let us come next to Assyria, which together with Babylon is reckoned the first great Monarchie.
To let pass those Petty Kings of Canaan, overcome by Moses and joshua, let us come next to Assyria, which together with Babylon is reckoned the First great Monarchy.
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Who were these Lions? First, saith hee, the King of Assyria hath devoured him, hee seized as it were on the flesh, ( Pul, Tiglath Pileser, and Salmanazar, oppressing and captivating them, 2 Kings 15.) and last This Nebuchad-nezzar King of Babylon, (he speaks of him with scorne and indignation, This Nebuchadnezzar) hath broken the bones:
Who were these Lions? First, Says he, the King of Assyria hath devoured him, he seized as it were on the Flesh, (Pull, Tiglath Pileser, and Salmanazar, oppressing and captivating them, 2 Kings 15.) and last This Nebuchadnezzar King of Babylon, (he speaks of him with scorn and Indignation, This Nebuchadnezzar) hath broken the bones:
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And because that he came last, and took away all, as a sweeping raine, therefore his anger riseth most against him, Ver. 18. Thus saith the Lord of Hosts,
And Because that he Come last, and took away all, as a sweeping rain, Therefore his anger Riseth most against him, Ver. 18. Thus Says the Lord of Hosts,
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Merodach of Babylon subdued the Assyrian, Nebuchadnezzer utterly ruines Nineve the head City thereof, and then Babels time comes to be wasted also, and the whole Land therewith.
Merodach of Babylon subdued the assyrian, Nebuchadnezzar utterly ruins Nineveh the head city thereof, and then Babels time comes to be wasted also, and the Whole Land therewith.
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Now there are a great many other kingdomes and Nations, that bordered about the Jewes, whom God (as I remember) calleth his evill neighbors, for their ill will to Zion:
Now there Are a great many other kingdoms and nations, that bordered about the Jews, whom God (as I Remember) calls his evil neighbours, for their ill will to Zion:
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but you shall see still God there layes his suit and quarrell against them onely for their ill dealing with his people, to whom they were neighbours round about.
but you shall see still God there lays his suit and quarrel against them only for their ill dealing with his people, to whom they were neighbours round about.
Behold, therefore, I will stretch out mine hand upon thee, and will deliver thee for a spoyle to the Heathen, I will destroy thee, &c. The next that hee mentioneth is Moab. Shee did but cast out a word;
Behold, Therefore, I will stretch out mine hand upon thee, and will deliver thee for a spoil to the Heathen, I will destroy thee, etc. The next that he mentioneth is Moab. She did but cast out a word;
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He comes next to Edom, ver. 12. who was the posterity of Esau, and their brother, (as you shall hear anon) and of them he saith, Because that Edom hath dealt against the house of Judah by taking vengeance,
He comes next to Edom, ver. 12. who was the posterity of Esau, and their brother, (as you shall hear anon) and of them he Says, Because that Edom hath dealt against the house of Judah by taking vengeance,
From Edom he carryes the cup to Philistia, who because they had an old grudge against the Israelites, a despightfull heart to destroy them for the old hatred, ver.
From Edom he carries the cup to Philistia, who Because they had an old grudge against the Israelites, a despiteful heart to destroy them for the old hatred, ver.
In the next place, he comes to Tyre, poore Tyre, I call her so, because as of all the Nations they were the most ingenious in themselves: (In so much as Christ sayes, They would have repented, &c. ) and most ingenuous of all Nations else unto the Jewes, that helped them to build the Temple,
In the next place, he comes to Tyre, poor Tyre, I call her so, Because as of all the nations they were the most ingenious in themselves: (In so much as christ Says, They would have repented, etc.) and most ingenuous of all nations Else unto the Jews, that helped them to built the Temple,
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and were confederates with David and Solomon. And what was her fault? A meere temptation of love to her selfe, such as might befall any in the like case.
and were confederates with David and Solomon. And what was her fault? A mere temptation of love to her self, such as might befall any in the like case.
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Read Chap. 26. 2. Son of man, because Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people, I SHALL BE REPLENISHED now she is laid waste.
Read Chap. 26. 2. Son of man, Because Tyre hath said against Jerusalem, Aha, she is broken that was the gates of the people, I SHALL BE REPLENISHED now she is laid waste.
You know Tyre lay nigh to Jerusalem, and it was a place of the greatest trade and merchandise then in the world, she was the Mart of Nations, (so she is called in Esay 23. and in Ezek. 27. 3.) and though she had the greater trade of the two already,
You know Tyre lay High to Jerusalem, and it was a place of the greatest trade and merchandise then in the world, she was the Mars of nations, (so she is called in Isaiah 23. and in Ezekiel 27. 3.) and though she had the greater trade of the two already,
yet she rejoyced in this, that Jerusalem should be laid waste, who had been the gates of the people, whither much people came for traffique, as well as to me.
yet she rejoiced in this, that Jerusalem should be laid waste, who had been the gates of the people, whither much people Come for traffic, as well as to me.
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They were a false-hearted Nation, that even Rabshekah could afore-hand prophesie so of them, in Esay 36. 6. Lo, saith he, thou trustest on the staffe of this broken reede, whereon if a man will leane, it will goe into his hand and pierce it;
They were a False-hearted nation, that even Rabshekah could aforehand prophesy so of them, in Isaiah 36. 6. Lo, Says he, thou trustest on the staff of this broken reed, whereon if a man will lean, it will go into his hand and pierce it;
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and therefore the Prophet Ezech. utters their sin against the Church in Rabshekahs language, Chap. 29. 7. Because they have been a staffe of reed to the house of Israel.
and Therefore the Prophet Ezekiel utters their since against the Church in Rabshakehs language, Chap. 29. 7. Because they have been a staff of reed to the house of Israel.
and likewise the Originall will beare it, it is, Rebuke the beast of the Reeds, and he interpreteth this to be meant of Egypt, the Chaldee Paraphrase also interpreting it of that Nation, it being a Country of Reeds. On the bank of Nylus, and so throughout the whole Countrey, (through the overflowing of that River) there were,
and likewise the Original will bear it, it is, Rebuke the beast of the Reeds, and he interpreteth this to be meant of Egypt, the Chaldee paraphrase also interpreting it of that nation, it being a Country of Reeds. On the bank of Nylus, and so throughout the Whole Country, (through the overflowing of that River) there were,
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and are such Reeds & Canes growing, as no where in the world againe besides, (so Pliny saith) serving for Pens, Speares, Arrowes (as Pliny there) so for Staves, Arkes, Exodus 2. 3. And Egypt is called a BEAST of reeds, alluding further (as I take it) to the Crocodile, the proper beast of that Countrey, which is an Amphibion, living both in land and water;
and Are such Reeds & Canes growing, as no where in the world again beside, (so pliny Says) serving for Pens, Spears, Arrows (as pliny there) so for Staves, Arks, Exodus 2. 3. And Egypt is called a BEAST of reeds, alluding further (as I take it) to the Crocodile, the proper beast of that Country, which is an Amphibion, living both in land and water;
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And suitably we finde that Augustus having conquered Anthony and Cleopatra the Queene of Egypt, caused by way of triumph to be stamped on his Coyne a Crocodile and a Reed, as that which was put for the Hieroglyphick of that Country,
And suitably we find that Augustus having conquered Anthony and Cleopatra the Queen of Egypt, caused by Way of triumph to be stamped on his Coin a Crocodile and a Reed, as that which was put for the Hieroglyphic of that Country,
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And the holy Ghost here in Ezechiel long before seemes to have given the same Coat of Armes for that Country and Kingdome, (perhaps according to the common use) using both these apart of Egypt also.
And the holy Ghost Here in Ezechiel long before seems to have given the same Coat of Arms for that Country and Kingdom, (perhaps according to the Common use) using both these apart of Egypt also.
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For first, in the third verse of this Chap. 29. he calleth Pharaoh King of Egypt, The Dragon of the Rivers, (which I beleeve hath reference to the Crocodile, in those Rivers, which is a kind of Serpent,
For First, in the third verse of this Chap. 29. he calls Pharaoh King of Egypt, The Dragon of the rivers, (which I believe hath Referente to the Crocodile, in those rivers, which is a kind of Serpent,
and beast also) and in the 7. verse after, which we are now upon, to a staffe of reed. Whereas in that 68. Psal. you see both are put together, The beast of reeds: Here in this 29. of Ezechiel, the Prophet having in his eye the common Hieroglyphick of the Countrey, turnes the similitude to their being a staffe of reed; that suiting his present scope, which was to expresse their failing that confidence the people of God reposed in them,
and beast also) and in the 7. verse After, which we Are now upon, to a staff of reed. Whereas in that 68. Psalm you see both Are put together, The beast of reeds: Here in this 29. of Ezechiel, the Prophet having in his eye the Common Hieroglyphic of the Country, turns the similitude to their being a staff of reed; that suiting his present scope, which was to express their failing that confidence the people of God reposed in them,
But though thou wert Baculus in promissione, a staffe in promises, yet but Arundinens in executione, a staffe of reed, vaine and helplesse in the performance, (as he speaks.) The Prophet goes on.
But though thou Wertenberg Baculus in promission, a staff in promises, yet but Arundinens in execution, a staff of reed, vain and helpless in the performance, (as he speaks.) The Prophet Goes on.
When the Prophet had thus dispatched Egypt, and threatned the like to Assyria and Babylon, (of which enough was touched before) he fals afresh upon mount Seir and Edom, and contents not himselfe to have put them into the common catalogue (which we have gone over) with the rest of the Nations in the 25. Chap. but he returns again to a peculiar, special reckoning with them in the 35. Chapter, (the reason of it we shall see by and by,
When the Prophet had thus dispatched Egypt, and threatened the like to Assyria and Babylon, (of which enough was touched before) he falls afresh upon mount Seir and Edom, and contents not himself to have put them into the Common catalogue (which we have gone over) with the rest of the nations in the 25. Chap. but he returns again to a peculiar, special reckoning with them in the 35. Chapter, (the reason of it we shall see by and by,
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and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity HAD AN END, that is,
and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity HAD an END, that is,
Therefore as I live, saith the Lord, I will prepare thee unto blood, and blood shall pursue thee, &c. And ver. 10. he addes another reason, Because thou hast said, These two nations,
Therefore as I live, Says the Lord, I will prepare thee unto blood, and blood shall pursue thee, etc. And for. 10. he adds Another reason, Because thou hast said, These two Nations,
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when Nebuchadnezzar had laid it waste, they promised to themselves the possession of it, whereas THE LORD WAS THERE, (as the Prophet addes) They thought they might as easily conquer,
when Nebuchadnezzar had laid it waste, they promised to themselves the possession of it, whereas THE LORD WAS THERE, (as the Prophet adds) They Thought they might as Easily conquer,
and enter upon the possession of it, as any of the other Nations, whereas the Lords presence was there, to keep possession for himselfe and his people that belonged unto it:
and enter upon the possession of it, as any of the other nations, whereas the lords presence was there, to keep possession for himself and his people that belonged unto it:
but besides he spends a whole Prophesie upon them, the Prophesie of Obadiah, whose message is taken up with nothing but threatnings against Edom, and resolving all into the same quarrel, For thy violence against thy BROTHER Jacob Edom and Seir (as was said) comming of Esau were brethren to the Israelites,
but beside he spends a Whole Prophesy upon them, the Prophesy of Obadiah, whose message is taken up with nothing but threatenings against Edom, and resolving all into the same quarrel, For thy violence against thy BROTHER Jacob Edom and Seir (as was said) coming of Esau were brothers to the Israelites,
yea thou shouldst not have looked on their affliction, (that is, as idle Spectators, much lesse rejoycers in it) nor have laid hands on their substance, not have spoiled them of their goods, in the day of their calamity &c. Therefore is their punishment to a perpetuall ruine, more heavy then any of the rest.
yea thou Shouldst not have looked on their affliction, (that is, as idle Spectators, much less rejoicers in it) nor have laid hands on their substance, not have spoiled them of their goods, in the day of their calamity etc. Therefore is their punishment to a perpetual ruin, more heavy then any of the rest.
Thus now you have also seene an end of all these Kingdomes that were neighbours about Ierusalem, and how they were all reproved, yea destroyed, upon this quarrell of touching, and medling with his anointed, as the Text hath it.
Thus now you have also seen an end of all these Kingdoms that were neighbours about Ierusalem, and how they were all reproved, yea destroyed, upon this quarrel of touching, and meddling with his anointed, as the Text hath it.
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Now let us goe on to the other Monarchies, the Persian and the Grecian: you shall see still that the story of them also makes good this great point in hand.
Now let us go on to the other Monarchies, the Persian and the Grecian: you shall see still that the story of them also makes good this great point in hand.
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But the first of these, the Persian, seems rather an instance on the other hand, viz. of the welfare, and of the raising up of a Nation and of a State for the people of God: (For God hath given some instances of blessing as well as he hath given of ruine.) The very raising up of Cyrus, and of that Monarchie in him, it was for his peoples sake.
But the First of these, the Persian, seems rather an instance on the other hand, viz. of the welfare, and of the raising up of a nation and of a State for the people of God: (For God hath given Some instances of blessing as well as he hath given of ruin.) The very raising up of Cyrus, and of that Monarchy in him, it was for his peoples sake.
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And goe on to Chap. 45. ver. 1. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue Nations before him, &c. He calls Cyrus His ANOYNTED:
And go on to Chap. 45. ver. 1. Thus Says the Lord to his anointed, to Cyrus, whose right hand I have held, to subdue nations before him, etc. He calls Cyrus His ANOINTED:
First, Tyre an anointed Cherub, because he was propitious to the Jewes, even as the Cherub covering the Arke: Then Cyrus was Anointed, because as Sanctius well saith, Non minus studiose res curabat Iudaicas quam si Iudaeorum esset, & non Persarū Imperator.
First, Tyre an anointed Cherub, Because he was propitious to the Jews, even as the Cherub covering the Ark: Then Cyrus was Anointed, Because as Sanctius well Says, Non minus studiose Rest curabat Iudaicas quam si Jews esset, & non Persarū Imperator.
for, for whose sake was it, he had the Nations given him? Reade the fourth verse, For JACOB my SERVANTS SAKE, and Israel mine elect, I have even called thee by thy name, I have surnamed thee,
for, for whose sake was it, he had the nations given him? Reade the fourth verse, For JACOB my SERVANTS SAKE, and Israel mine elect, I have even called thee by thy name, I have surnamed thee,
and allowes the expence of the finishing it out of his owne revenues, and inserts this in his revived Decree, that the Jewes might pray for the life of the King and of his children, ver.
and allows the expense of the finishing it out of his own revenues, and inserts this in his revived decree, that the Jews might pray for the life of the King and of his children, ver.
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When was it that it came to be ruined and destroyed? but in the time of the latter Darius, then when Cyrus (who had been Gods Shepherd ) his seed was wholly extinct? For though his seed by the Male issue continued not to a Grandchild,
When was it that it Come to be ruined and destroyed? but in the time of the latter Darius, then when Cyrus (who had been God's Shepherd) his seed was wholly extinct? For though his seed by the Male issue continued not to a Grandchild,
But then it was, and not afore, that God threw down that Monarchy, whether for any thing done against the people of God or no, the Scripture is silent.
But then it was, and not afore, that God threw down that Monarchy, whither for any thing done against the people of God or no, the Scripture is silent.
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some of the story of which, you have mentioned in Zech. 9. which is an apparent Prophesie of the expedition of Alexander: and as a late learned Writer rightly saith, you may better know the meaning of the first part of that Chapter out of Quintus Curtius and Josephus, then out of most Commentators.
Some of the story of which, you have mentioned in Zechariah 9. which is an apparent Prophesy of the expedition of Alexander: and as a late learned Writer rightly Says, you may better know the meaning of the First part of that Chapter out of Quintus Curtius and Josephus, then out of most Commentators.
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therefore it is not that former taking of Tyre by Nebuchadnezzar, but that latter by Alexander. And what he sayes in the 5. ver. of Gaza, and those other Cities in Philistia, Askelon shall not be inhabited, and the cutting off the Governour of Gaza, Quintus Curtius exactly relates the performance of it, and his cruelty therein;
Therefore it is not that former taking of Tyre by Nebuchadnezzar, but that latter by Alexander. And what he Says in the 5. ver. of Gaza, and those other Cities in Philistia, Ashkelon shall not be inhabited, and the cutting off the Governor of Gaza, Quintus Curtius exactly relates the performance of it, and his cruelty therein;
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and foretold by the Prophet, but onely to set forth the wonderfull care and protection of God towards his people, recorded ver. 8. that although Alexander was as much incensed against the Jews, (for their answer sent him of their resolution to cleave to Darius, to whom they had sworne) yet as that 8. verse foretold, I WILL ENCAMP ABOUT MY HOUSE, sayes God, because of THE ARMY, because of him that passeth by,
and foretold by the Prophet, but only to Set forth the wonderful care and protection of God towards his people, recorded for. 8. that although Alexander was as much incensed against the jews, (for their answer sent him of their resolution to cleave to Darius, to whom they had sworn) yet as that 8. verse foretold, I WILL ENCAMP ABOUT MY HOUSE, Says God, Because of THE ARMY, Because of him that passes by,
And the High Priest shewing him the Prophecie of Daniel, how the King of Grecia, that is, himselfe, should overcome the King of Persia: he was thereby encouraged to the conquest of the King of Persia, and not onely spared them,
And the High Priest showing him the Prophecy of daniel, how the King of Greece, that is, himself, should overcome the King of Persiam: he was thereby encouraged to the conquest of the King of Persiam, and not only spared them,
and eminently among and above the rest, you have a little horne arising, Antiochus, the successour of one of them; (the story is cleare in Dan. 8. who magnified himselfe against the people of God, the daily sacrifice, against the truth, &c. ver.
and eminently among and above the rest, you have a little horn arising, Antiochus, the successor of one of them; (the story is clear in Dan. 8. who magnified himself against the people of God, the daily sacrifice, against the truth, etc. for.
This I might shew out of Daniel, ver. 25. He shall be broken without hand, &c. but I will rather do it out of the 9. of Zachary, (having already begun with that, and shewed out of it the rise and proceedings of that Monarchie in the first horne thereof, Alexander ) let us see what it sayes of the ruine of it, in that which followes, ver. 13. When I have bent Judah for me,
This I might show out of daniel, ver. 25. He shall be broken without hand, etc. but I will rather do it out of the 9. of Zachary, (having already begun with that, and showed out of it the rise and proceedings of that Monarchy in the First horn thereof, Alexander) let us see what it Says of the ruin of it, in that which follows, ver. 13. When I have bent Judah for me,
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and filled the bow with Ephraim, (it is an elegant similitude) and raised up thy sonnes, O ZION, against thy sonnes O GREECE, and made thee as the sword of a mighty man:
and filled the bow with Ephraim, (it is an elegant similitude) and raised up thy Sons, Oh ZION, against thy Sons Oh GREECE, and made thee as the sword of a mighty man:
And the Lord shall be seene over them, and his arrow shall goe forth as the lightning, &c. Here the Grecian Monarchie in the last remainders of it (the Kings of Egypt and Syria, the Longidae and Seleucidae who both oppressed the Jewes, being therefore called GREECE, because they were the Successors of it) is ruined:
And the Lord shall be seen over them, and his arrow shall go forth as the lightning, etc. Here the Grecian Monarchy in the last remainders of it (the Kings of Egypt and Syria, the Longidae and Seleucidae who both oppressed the Jews, being Therefore called GREECE, Because they were the Successors of it) is ruined:
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(and when God himselfe will be the Archer, weake arrowes and instruments will doe wonders) And besides, that for their sakes God used miraculous and wonderfull wayes to ruine these enemies, The Lord shall be seene over them, &c. ver.
(and when God himself will be the Archer, weak arrows and Instruments will do wonders) And beside, that for their sakes God used miraculous and wonderful ways to ruin these enemies, The Lord shall be seen over them, etc. for.
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as the story in the book of the Maccabees shewes plainly, (as Interpreters upon the Text have observed) and particularly how Antiochus came to his end:
as the story in the book of the Maccabees shows plainly, (as Interpreters upon the Text have observed) and particularly how Antiochus Come to his end:
as what was done to these Kings and Nations here in the Text, and in the story of Genesis, for their carriage towards Abraham, Isaac, and Jacob, was the leading case of the Old:
as what was done to these Kings and nations Here in the Text, and in the story of Genesis, for their carriage towards Abraham, Isaac, and Jacob, was the leading case of the Old:
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namely, Our Lord and his Disciples. God altering now the way of his dispensation under the New Testament, using but a few Saints in Nations, (which is the more glorious) to effect the same designe he did before by that whole Nation of the Jewes under the Old. He hath redeemed us (say they) out of all Nations, (who are to him a royall Nation, typified out by that whole Nation of the Jewes) whom now he maketh to be to all Kingdoms (where they are found) either a stone of stumbling, whereby they shall be broken,
namely, Our Lord and his Disciples. God altering now the Way of his Dispensation under the New Testament, using but a few Saints in nations, (which is the more glorious) to Effect the same Design he did before by that Whole nation of the Jews under the Old. He hath redeemed us (say they) out of all nations, (who Are to him a royal nation, typified out by that Whole nation of the Jews) whom now he makes to be to all Kingdoms (where they Are found) either a stone of stumbling, whereby they shall be broken,
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and that this was the interest of the Nation and its wellfare, is cleere by that speech of Christ, Luke 19. 42. Oh that thou hadst knowne in this thy day the things that belong unto thy peace!
and that this was the Interest of the nation and its welfare, is clear by that speech of christ, Lycia 19. 42. O that thou Hadst known in this thy day the things that belong unto thy peace!
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He therein intending as well the Temporall peace of that Nation, as the eternall peace of their soules. As Tyre had stood to that day if they had repented, (as Christ speaks) so had Jerusalem also if they had knowne and kept to this their INTEREST.
He therein intending as well the Temporal peace of that nation, as the Eternal peace of their Souls. As Tyre had stood to that day if they had repented, (as christ speaks) so had Jerusalem also if they had known and kept to this their INTEREST.
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But they were so farre from doing this, that they clean diverted from it, and took up other worldly and politique interests of their owne, to save themselves by, which were their ruine.
But they were so Far from doing this, that they clean diverted from it, and took up other worldly and politic interests of their own, to save themselves by, which were their ruin.
if you look into the 18. of John, ver. 14. it is charged upon him to have been a wicked councell given, (take it as it was intended by him) for there he is branded, This is THAT CAIAPHAS that gave COUNSELL to the Jews, that it was expedient that one man should die for the people.
if you look into the 18. of John, ver. 14. it is charged upon him to have been a wicked council given, (take it as it was intended by him) for there he is branded, This is THAT CAIAPHAS that gave COUNSELL to the jews, that it was expedient that one man should die for the people.
and to utter a State-Maxime, with sleighting of his fellowes, You know nothing, and his Maxime followes, Better that one man, who is not considerable, be taken away, then a Nation perish.
and to utter a State-Maxime, with Slighting of his Fellows, You know nothing, and his Maxim follows, Better that one man, who is not considerable, be taken away, then a nation perish.
You shal likewise find, that when the matter was brought to Pilate, it was State interest also caused Pilate to come off to cōdemne him, The Jewes cryed out, If thou let this man goe, thou art not Caesars friend:
You shall likewise find, that when the matter was brought to Pilate, it was State Interest also caused Pilate to come off to condemn him, The Jews cried out, If thou let this man go, thou art not Caesars friend:
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And the Text addes, When Pilate THEREFORE heard that saying, He sate downe and condemned him, John 19. 12, 13. When I read and considered this story, it made me understand that in 1 Cor. 2. 6. We speak not the WISDOME OF THIS WORLD, nor of the Princes of this world, that comes to nought;
And the Text adds, When Pilate THEREFORE herd that saying, He sat down and condemned him, John 19. 12, 13. When I read and considered this story, it made me understand that in 1 Cor. 2. 6. We speak not the WISDOM OF THIS WORLD, nor of the Princes of this world, that comes to nought;
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but we speak the wisdome of God in a mysterie, which NONE OF THE PRINCES OF THIS WORLD KNEW, for had they knowne it, they would NOT HAVE CRUCIFYED THE LORD OF GLORY.
but we speak the Wisdom of God in a mystery, which NONE OF THE PRINCES OF THIS WORLD KNEW, for had they known it, they would NOT HAVE CRUCIFIED THE LORD OF GLORY.
He speakes of these very Princes the Rulers of the Jews, and of Pilate; and the holy Ghost you see maketh the very same Observation upon it, that I have now done to you.
He speaks of these very Princes the Rulers of the jews, and of Pilate; and the holy Ghost you see makes the very same Observation upon it, that I have now done to you.
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They thought themselves wise, and they went upon axioms of State in doing of it, but had they knowne their interest, they would never have crucified the Lord of glory.
They Thought themselves wise, and they went upon axioms of State in doing of it, but had they known their Interest, they would never have Crucified the Lord of glory.
And the Apostle, you see, gives this as the greatest and most eminent instance of the folly, of State-policie which often Princes take up, against Christ, and the Wisdome of the Gospel, the true Wisdome.
And the Apostle, you see, gives this as the greatest and most eminent instance of the folly, of State-policy which often Princes take up, against christ, and the Wisdom of the Gospel, the true Wisdom.
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And it is farther observable to this purpose, what likewise the Apostle saith in the following Chap. 3. 17. applying the same in substance which hee here had observed upon their crucifying Christ,
And it is farther observable to this purpose, what likewise the Apostle Says in the following Chap. 3. 17. applying the same in substance which he Here had observed upon their crucifying christ,
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unto the defiling or destroying the Church of God, the Saints, which is the point in hsnd) whom Christ hath left behinde him, out of the like Carnall wisdome and worldly policie,
unto the defiling or destroying the Church of God, the Saints, which is the point in hsnd) whom christ hath left behind him, out of the like Carnal Wisdom and worldly policy,
IF ANY MAN DEFILE OR DESTROY THE TEMPLE OF GOD, HIM SHALL GOD DESTROY: for the Temple of God is holy, WHICH TEMPLE ARE YE. Let no man deceive himselfe;
IF ANY MAN DEFILE OR DESTROY THE TEMPLE OF GOD, HIM SHALL GOD DESTROY: for the Temple of God is holy, WHICH TEMPLE ARE you. Let no man deceive himself;
As God caught those Jewish Princes and Priests in their owne craftinesse against Christ, so will he for ever doe those, that offer violence to his Saints, especially when out of state and worldly interests.
As God caught those Jewish Princes and Priests in their own craftiness against christ, so will he for ever do those, that offer violence to his Saints, especially when out of state and worldly interests.
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For as the rising of many false Christs was the curse of that Nation for refusing the True, and is made the signe of their destruction by our Saviour, Mat. 24. so it was the Jews pronenesse to beleeve that their Messiah should come about that time,
For as the rising of many false Christ was the curse of that nation for refusing the True, and is made the Signen of their destruction by our Saviour, Mathew 24. so it was the jews proneness to believe that their Messiah should come about that time,
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and deliver them from the Romane yoke, that the more encouraged them in their Rebellion and revolt from the Romans, which occasioned their utter destruction by them.
and deliver them from the Roman yoke, that the more encouraged them in their Rebellion and revolt from the Roman, which occasioned their utter destruction by them.
And so Tacitus, yea and Josephus also did thereupon, interpret that Jewish Prophesie of the King of the world to come out of Jury, of vespasian himselfe, that was the destroyer of them, (he comming a Victor out of Jury, who was Lord of the world) God thus retorting out of the mouthes of these two witnesses, a Heathen and a Jew, their former sinne in rejecting their naturall Lord, the true King (indeed) of all the world, his sonne:
And so Tacitus, yea and Josephus also did thereupon, interpret that Jewish Prophesy of the King of the world to come out of Jury, of vespasian himself, that was the destroyer of them, (he coming a Victor out of Jury, who was Lord of the world) God thus retorting out of the mouths of these two Witnesses, a Heathen and a Jew, their former sin in rejecting their natural Lord, the true King (indeed) of all the world, his son:
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Thus returning it (I say) with the highest Reproofe upon these Jewes, by this, that that Emperour of Rome (their enemy and destroyer, together with his sonne ) should obtaine and carry away the repute of that Prophesie (they relyed upon, too late) and this because they came out of Judea, from the executing that vengeance the Jews had by this brought upon their owne heads.
Thus returning it (I say) with the highest Reproof upon these Jews, by this, that that Emperor of Room (their enemy and destroyer, together with his son) should obtain and carry away the repute of that Prophesy (they relied upon, too late) and this Because they Come out of Judea, from the executing that vengeance the jews had by this brought upon their own Heads.
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The second Psalme Prophecying of the crucifying of Christ, sayes, that the Heathen, the people, the Kings of the earth, the Rulers, tooke counsell against the Lords Anointed, which the Apostles in their Prayer (of which by and by) Acts 4. 27. interpret, That Herod, Pontius Pilate, with the Gentiles,
The second Psalm Prophesying of the crucifying of christ, Says, that the Heathen, the people, the Kings of the earth, the Rulers, took counsel against the lords Anointed, which the Apostles in their Prayer (of which by and by) Acts 4. 27. interpret, That Herod, Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered together against his child Jesus: both the Ecclesiasticall and the Civill state among the Jewes, concurred in it.
and the people of Israel, were gathered together against his child jesus: both the Ecclesiastical and the Civil state among the Jews, concurred in it.
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And what was the reason that Pilate came in at length also? Because God would have the Romane Empire, (which he meant to break upon Christ and his Saints as the former) to be wound in,
And what was the reason that Pilate Come in At length also? Because God would have the Roman Empire, (which he meant to break upon christ and his Saints as the former) to be wound in,
even in the guilt of Christs blood, and to embrue their hands in it, as Pilate the Romane Governour did by his sentence, and the Roman Souldiers by execution. And therefore we find, Rev. 11. 8. Rome to be called the City where our Lord was crucified;
even in the guilt of Christ blood, and to imbrue their hands in it, as Pilate the Roman Governor did by his sentence, and the Roman Soldiers by execution. And Therefore we find, Rev. 11. 8. Rome to be called the city where our Lord was Crucified;
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3. And then ver. 23. they being let goe (onely with threatning to speak no more in his name) they went to their owne company, and there they went to Prayer:
3. And then for. 23. they being let go (only with threatening to speak no more in his name) they went to their own company, and there they went to Prayer:
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and interrupted in his worship, and threatned to preach no more in that name, which they (being the relicts of Christ left behinde him here) were to hold forth.
and interrupted in his worship, and threatened to preach no more in that name, which they (being the relicts of christ left behind him Here) were to hold forth.
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They prayed over with one accord the second Psalme, Lord thou art God which hast made heaven and earth, who by the mouth of thy servant David hast said,
They prayed over with one accord the second Psalm, Lord thou art God which hast made heaven and earth, who by the Mouth of thy servant David hast said,
For of a truth, against thy holy Child Jesus, WHOM THOU HAST ANOINTED, (and now anointed with the oyle of gladnesse above his fellowes) both Herod, and Pontius Pilate, with the Gentiles,
For of a truth, against thy holy Child jesus, WHOM THOU HAST ANOINTED, (and now anointed with the oil of gladness above his Fellows) both Herod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered together, &c. These his Disciples being his fellowes in his anointing, did accordingly (as you here see) interest their cause in his, by putting God in mind what they did unto their Lord, in crucifying him, to provoke him thereby to consider what was now done to themselves, by the Rulers, Scribes, and Elders, Priests,
and the people of Israel, were gathered together, etc. These his Disciples being his Fellows in his anointing, did accordingly (as you Here see) Interest their cause in his, by putting God in mind what they did unto their Lord, in crucifying him, to provoke him thereby to Consider what was now done to themselves, by the Rulers, Scribes, and Elders, Priests,
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and withall, he foretold them that there should be wars upon this, and commotions, Nation rising against Nation, &c. BEFORE ALL THESE (sayes Christ) they shall lay their hands on you,
and withal, he foretold them that there should be wars upon this, and commotions, nation rising against nation, etc. BEFORE ALL THESE (Says christ) they shall lay their hands on you,
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as afore the warres, so after the warres, and during the time of them, (Christ sayes) should goe on and take no warning, this you find in Mat. 24. 7, 8, 9. verses compared, And this, sayes Christ there, shall be a testimony unto you.
as afore the wars, so After the wars, and during the time of them, (christ Says) should go on and take no warning, this you find in Mathew 24. 7, 8, 9. Verses compared, And this, Says christ there, shall be a testimony unto you.
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Now that second Psalme (whither the Apostles have brought us, and which the Apostles in the beginning of the Gospel prayed thus over, against the Jewes) was by the holy Ghost intended against all Nations and Kingdomes that should in like manner deal injuriously with the Saints, (as the Jews had done with Christ) to the end of the world,
Now that second Psalm (whither the Apostles have brought us, and which the Apostles in the beginning of the Gospel prayed thus over, against the Jews) was by the holy Ghost intended against all nations and Kingdoms that should in like manner deal injuriously with the Saints, (as the jews had done with christ) to the end of the world,
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as King, now, when ascended into heaven, I have set my King on my holy hill, with a Proclamation & Declaration of Gods Decree, and great Designe under the New Testament, to be effected and accomplished by this his new King set up, I WILL DECLARE the DECRE. &c. ver. 7. which (as a Preface) refers to all that followes,
as King, now, when ascended into heaven, I have Set my King on my holy hill, with a Proclamation & Declaration of God's decree, and great Design under the New Testament, to be effected and accomplished by this his new King Set up, I WILL DECLARE the DECREE. etc. for. 7. which (as a Preface) refers to all that follows,
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and is in effect no other then the same you have all this while heard out of the Old. He gives Christ as a boone, upon his Inauguration, all the Kingdoms of the world, I will give thee (saith he) the Heathen for thine inheritance,
and is in Effect no other then the same you have all this while herd out of the Old. He gives christ as a boon, upon his Inauguration, all the Kingdoms of the world, I will give thee (Says he) the Heathen for thine inheritance,
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and this drift the Apostles well knew, and therefore pertinently urged it in their Prayer to God against the Jewes, which Prayer of theirs had a concurrent influence into their ruine.
and this drift the Apostles well knew, and Therefore pertinently urged it in their Prayer to God against the Jews, which Prayer of theirs had a concurrent influence into their ruin.
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so the destruction of that Nation for these their doings to Christ and his Apostles and their followers, is an example to all Kingdomes that shall doe the like afterwards unto the Saints:
so the destruction of that nation for these their doings to christ and his Apostles and their followers, is an Exampl to all Kingdoms that shall do the like afterwards unto the Saints:
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Therefore how ends the Psalme? BE WISE O YE KINGS, AND INSTRVCTED YE JUDGES OF THE EARTH, &c. That is in effect, All ye States and Princes of the world, learn to know this your INTEREST.
Therefore how ends the Psalm? BE WISE Oh you KINGS, AND INSTRUCTED you JUDGES OF THE EARTH, etc. That is in Effect, All you States and Princes of the world, Learn to know this your INTEREST.
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or else when Christian (yet persecuting then) in both the parts of it, East and West. That Book is a Tragy-Comedy, which begins with a Kingdome given to be won by conquest ,
or Else when Christian (yet persecuting then) in both the parts of it, East and West. That Book is a Tragy-Comedy, which begins with a Kingdom given to be wone by conquest,
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But under the name and profession of Christ, he stirreth up the Arrian Christian world to persecute the Orthodox Christians as much as Heathenish Rome had done.
But under the name and profession of christ, he stirs up the Arrian Christian world to persecute the Orthodox Christians as much as Heathenish Room had done.
But Christ takes farther vengeance for this persecution under both these; Heathenish and Arrian Rome . The Empire having been divided afore into two parts;
But christ Takes farther vengeance for this persecution under both these; Heathenish and Arrian Rome. The Empire having been divided afore into two parts;
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the Eastern (all which now the Turk possesseth) and the Western; this in Europe: He falls first upon the Westerne European part, breaking that by the incursion of those barbarous Nations the Goths and Vandalls; and this the foure first trumpets doe sound forth:
the Eastern (all which now the Turk Possesses) and the Western; this in Europe: He falls First upon the Western European part, breaking that by the incursion of those barbarous nations the Gothis and Vandals; and this the foure First trumpets do found forth:
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Then for the Eastern part of the Empire, (although his revenge was slower, yet) he reserved them to the sorest vengeance that could befall the Christian world, the conquest and tyrannie of the Saracens first,
Then for the Eastern part of the Empire, (although his revenge was slower, yet) he reserved them to the Sorest vengeance that could befall the Christian world, the conquest and tyranny of the Saracens First,
and afterwards the Turks, and these the fift and sixt Trumpets successively held forth. Thus here is an end of the Roman Monarchie under the Emperours in the whole,
and afterwards the Turks, and these the fift and sixt Trumpets successively held forth. Thus Here is an end of the Roman Monarchy under the emperors in the Whole,
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The Westerne part in Europe, was by occasion of the Goths invasion, broken into ten Kingdomes, which though helping the woman against the flood of Arrian persecution,
The Western part in Europe, was by occasion of the Gothis invasion, broken into ten Kingdoms, which though helping the woman against the flood of Arrian persecution,
yet (through Satans seducing of them) they set up the Beast, or Antichristian Rome, and these all together did joyn together to make as great a warre against the Saints in the 13. Chapter,
yet (through Satan seducing of them) they Set up the Beast, or Antichristian Room, and these all together did join together to make as great a war against the Saints in the 13. Chapter,
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and so he still followes that trade he had formerly practiced, the same which you read of, Chap. 12. ver. 17. even to make war with the remnant of the womans seed, which keep the commandements of God,
and so he still follows that trade he had formerly practiced, the same which you read of, Chap. 12. ver. 17. even to make war with the remnant of the woman's seed, which keep the Commandments of God,
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This is his designe, and let the world turn never so much, and refine as much as it will, Satan endeavours still to forme a party up amongst them, whom he turns against the Saints, (or some of the Saints) for that is the great interest of his Kingdome, (as that place shews) it is more to persecute the Saints,
This is his Design, and let the world turn never so much, and refine as much as it will, Satan endeavours still to Form a party up among them, whom he turns against the Saints, (or Some of the Saints) for that is the great Interest of his Kingdom, (as that place shows) it is more to persecute the Saints,
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And therefore now besides plain Popery which is prophecyed of in 1 Tim. 4. to arise in the latter dayes: You have in 2 Tim. 3. 1. another Prophesie of a sort of men that shall arise in the LAST DAYES, (Popery is Prophecyed of to be in the latter dayes) who, shall have a forme of godlinesse, and be despisers of them that are good:
And Therefore now beside plain Popery which is prophesied of in 1 Tim. 4. to arise in the latter days: You have in 2 Tim. 3. 1. Another Prophesy of a sort of men that shall arise in the LAST DAYES, (Popery is Prophesied of to be in the latter days) who, shall have a Form of godliness, and be despisers of them that Are good:
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As for Reasons of it, the Scripture affords a farre greater plenty then of Instances: and in many of the instances given, you may finde Reasons adjoyned by God himselfe:
As for Reasons of it, the Scripture affords a Far greater plenty then of Instances: and in many of the instances given, you may find Reasons adjoined by God himself:
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as here in the Text, they are Gods anointed; in that example of Egypts overthrow, Gods first-borne; in that of Babels, 'twas the vengeance of Gods Temple, and so on.
as Here in the Text, they Are God's anointed; in that Exampl of Egypts overthrow, God's firstborn; in that of Babels, 'twas the vengeance of God's Temple, and so on.
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One reason of it is, (that which should indeed have been my first Observation out of the Text, viz.) The neerenesse and dearnesse of the Saints to God.
One reason of it is, (that which should indeed have been my First Observation out of the Text, viz.) The nearness and dearness of the Saints to God.
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You see how tender he is of them, TOUCH them not. If you would understand the tendernesse of Gods heart expressed in that word, parallel it with that, He that TOUCHETH them, toucheth the APPLE OF MINE EYE:
You see how tender he is of them, TOUCH them not. If you would understand the tenderness of God's heart expressed in that word, parallel it with that, He that TOUCHES them, touches the APPLE OF MINE EYE:
When the Ammonites required of the men of Jabesh Gilead, that they should thrust out all their right eyes, 1 Sam. 11. 2. the Text saith, ver. 6. that when Saul heard of it, the Spirit of God came upon him,
When the Ammonites required of the men of Jabesh Gilead, that they should thrust out all their right eyes, 1 Sam. 11. 2. the Text Says, ver. 6. that when Saul herd of it, the Spirit of God Come upon him,
If Saul their King, a tyrannicall King, was thus moved for this offer of an injury to the eyes of his Subjects, much more God for those, who are to him as his own eye,
If Saul their King, a tyrannical King, was thus moved for this offer of an injury to the eyes of his Subject's, much more God for those, who Are to him as his own eye,
the reason is strong, That therefore, the Interest of all Nations must needs lye in these Saints. Esay 43. 3, 4. I gave Egypt for thy ransome, Ethiopia and Seba for thee,
the reason is strong, That Therefore, the Interest of all nations must needs lie in these Saints. Isaiah 43. 3, 4. I gave Egypt for thy ransom, Ethiopia and Seba for thee,
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But did he give Nations for them then? They have cost him more since, they have cost him the blood of his Sonne: He that spared not his owne Sonne, but delivered him up for us:
But did he give nations for them then? They have cost him more since, they have cost him the blood of his Son: He that spared not his own Son, but Delivered him up for us:
they are the Church of the first-borne, written in heaven, Heb. 12. 23. Was it the vengeance of the Temple was Babels overthrow? the New Testament utters the same,
they Are the Church of the firstborn, written in heaven, Hebrew 12. 23. Was it the vengeance of the Temple was Babels overthrow? the New Testament utters the same,
FOR THE TEMPLE OF GOD IS HOLY, which Temple are YE, 1 Cor. 3. 17. Againe, Israel is Holinesse to the Lord, the first fruits of his encrease, and therefore all that devoure him shall offend, (offend greatly) and evill shall come upon them, saith the Lord, Jer. 2. 3. Thus speaks the Old Testament.
FOR THE TEMPLE OF GOD IS HOLY, which Temple Are you, 1 Cor. 3. 17. Again, Israel is Holiness to the Lord, the First fruits of his increase, and Therefore all that devour him shall offend, (offend greatly) and evil shall come upon them, Says the Lord, Jer. 2. 3. Thus speaks the Old Testament.
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They are a blessing in the midst of the land, Esay 19. 24. In so much as God spareth the tree for a small bunch of grapes, (so he compareth his people in respect of the rest of a Nation) Destroy it not, for there is a blessing in it, Esay 65. 8. or rather as the same Esay, they are to the whole tree, (the Nation they live in) what the pith, the heart, the substance is.
They Are a blessing in the midst of the land, Isaiah 19. 24. In so much as God spares the tree for a small bunch of grapes, (so he compareth his people in respect of the rest of a nation) Destroy it not, for there is a blessing in it, Isaiah 65. 8. or rather as the same Isaiah, they Are to the Whole tree, (the nation they live in) what the pith, the heart, the substance is.
Moab, (sayes God) Let mine out-casts dwell with thee, and be thou a covert to them, Esay 16. 4. And ver. 5. And in mercy shall the throne be established.
Moab, (Says God) Let mine outcasts dwell with thee, and be thou a covert to them, Isaiah 16. 4. And ver. 5. And in mercy shall the throne be established.
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And which makes it the more observable, before he doth in this place mentioned confer this honour and priviledge upon them, he first (as on purpose) minds them of that infinite distance and disproportion betwixt himself and them, (so to put the more wonder upon it) he tells them, ver. 9, 10. that they were but the clay, he the Potter, that could not (therefore of right ) say so much unto him about his matters,
And which makes it the more observable, before he does in this place mentioned confer this honour and privilege upon them, he First (as on purpose) minds them of that infinite distance and disproportion betwixt himself and them, (so to put the more wonder upon it) he tells them, ver. 9, 10. that they were but the clay, he the Potter, that could not (Therefore of right) say so much unto him about his matters,
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as Why madest thou me thus? Yet behold, I that am thus your Maker, give you leave to dispose by your prayers the great works of my hands, which concerne my children, my sonnes, the affaires of Kingdoms,
as Why Madest thou me thus? Yet behold, I that am thus your Maker, give you leave to dispose by your Prayers the great works of my hands, which concern my children, my Sons, the affairs of Kingdoms,
They are said elsewhere to decree a thing, so Job, and to bring it to passe, and God is said to fulfill their counsels. And this interest they have either for good or evill to the nations they live in.
They Are said elsewhere to Decree a thing, so Job, and to bring it to pass, and God is said to fulfil their Counsels. And this Interest they have either for good or evil to the Nations they live in.
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and God avengeth them speedily, Luke 18. 8. And so for blessing, The innocent delivers the Island through the purenesse of his hands, Job 22. 30. Thus one righteous Lot was (for the present) the cause of the rescue of the Sodomites, the wickedest people in the world,
and God avengeth them speedily, Lycia 18. 8. And so for blessing, The innocent delivers the Island through the pureness of his hands, Job 22. 30. Thus one righteous Lot was (for the present) the cause of the rescue of the Sodomites, the wickedest people in the world,
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And to shew that he is King, even King of Kings, and hath a Kingdom ordained to him and his Saints, supreame to all theirs, in the meane while, his design and practice is,
And to show that he is King, even King of Kings, and hath a Kingdom ordained to him and his Saints, supreme to all theirs, in the mean while, his Design and practice is,
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but it shall stand for ever, Cha. 2. 44. and Chap. 7. but I shall insist (in this Head of Reasons) onely upon that eminent title of Christs, (which holds forth this his INTEREST) that he is entitled KING OF SAINTS, Rev. 15. 3. which title is there given him,
but it shall stand for ever, Cha. 2. 44. and Chap. 7. but I shall insist (in this Head of Reasons) only upon that eminent title of Christ, (which holds forth this his INTEREST) that he is entitled KING OF SAINTS, Rev. 15. 3. which title is there given him,
And at that time (it is likewise there said) he doth marvellous works, being King of Saints. In the Old Testament he is called the King of Nations, (though he was King of Saints also then) so Jer. 10. 7. and he gave demonstration of it to purpose, by setting up that one Nation of the Jews, which he had chosen of all nations, that that one nation should ruine all the nations round about them:
And At that time (it is likewise there said) he does marvellous works, being King of Saints. In the Old Testament he is called the King of nations, (though he was King of Saints also then) so Jer. 10. 7. and he gave demonstration of it to purpose, by setting up that one nation of the jews, which he had chosen of all Nations, that that one Nation should ruin all the Nations round about them:
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But now he hath scattered his Saints in and through all nations, ( Thou hast redeemed us out of all Nations, that is the language of the New Testament) he is therefore therein called King of Saints: he carrying on the same designe by those Saints, which he did before,
But now he hath scattered his Saints in and through all Nations, (Thou hast redeemed us out of all nations, that is the language of the New Testament) he is Therefore therein called King of Saints: he carrying on the same Design by those Saints, which he did before,
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It is his title, and his most royall title, and the greatest title, that he is King of Saints; he preferreth it to his title of being King of Nations; that vanisheth,
It is his title, and his most royal title, and the greatest title, that he is King of Saints; he preferreth it to his title of being King of nations; that Vanishes,
As the greatest interest of the Devils Kingdome is to persecute those that keep the commandements of Jesus, so it is the greatest interest of the Kingdome of Jesus Christ to preserve his Saints,
As the greatest Interest of the Devils Kingdom is to persecute those that keep the Commandments of jesus, so it is the greatest Interest of the Kingdom of jesus christ to preserve his Saints,
We see Jesus crowned with glory and honour, (saith the Apostle, Heb. 2. whose faith was as reall in this as our sight can be) and he SITS there EXPECTING,
We see jesus crowned with glory and honour, (Says the Apostle, Hebrew 2. whose faith was as real in this as our sighed can be) and he SITS there EXPECTING,
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as thinking the time long, till alll his enemies are subdued, Heb. 10. 13. which the same Apostle elsewhere interpreteth, (and therein speaks home to the point in hand) the putting downe all rule and dominion that are opposite to his Saints, 1 Cor. 15. 24, 25. verses compared.
as thinking the time long, till all his enemies Are subdued, Hebrew 10. 13. which the same Apostle elsewhere interpreteth, (and therein speaks home to the point in hand) the putting down all Rule and dominion that Are opposite to his Saints, 1 Cor. 15. 24, 25. Verses compared.
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And accordingly in all those Psalmes, where ever his ascension and investiture into his Kingdome at Gods right hand is prophecyed of, there the ruine or conversion of Kings and Kingdomes are also spoken and prophecyed of.
And accordingly in all those Psalms, where ever his Ascension and investiture into his Kingdom At God's right hand is prophesied of, there the ruin or conversion of Kings and Kingdoms Are also spoken and prophesied of.
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Reade Psalm. 2. Psalm. 68. Psal. 110. And let me adde this to all, That as the shorter time Satan hath, the more is his rage; so the shorter time Christ hath,
Reade Psalm. 2. Psalm. 68. Psalm 110. And let me add this to all, That as the shorter time Satan hath, the more is his rage; so the shorter time christ hath,
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Hence therefore all States and Kingdoms had need now (of all times else) to be instructed; and accordingly comply with this interest of Christ, it is more especially now then ever their greatest interest.
Hence Therefore all States and Kingdoms had need now (of all times Else) to be instructed; and accordingly comply with this Interest of christ, it is more especially now then ever their greatest Interest.
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It is well for us, that Jesus Christ he is our King, who is the King of Kings, and King of Saints: and withall that he is so neere the enjoyment of his Kingdome.
It is well for us, that jesus christ he is our King, who is the King of Kings, and King of Saints: and withal that he is so near the enjoyment of his Kingdom.
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and at last I brought you, and set you downe, and left you in the times of these Tenne Kingdomes of Europe, of which the holy Ghost hath prophecyed, Revelat. 17. 14. These (saith he) shall make war with the Lambe,
and At last I brought you, and Set you down, and left you in the times of these Tenne Kingdoms of Europe, of which the holy Ghost hath prophesied, Revelation 17. 14. These (Says he) shall make war with the Lamb,
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for first, in the generall, this Text holds forth plainly, that Jesus Christ by vertue of his being King of Kings, and being King of Saints, (as you heard even now) he will overcome, and subdue these kingdomes to himselfe,
for First, in the general, this Text holds forth plainly, that jesus christ by virtue of his being King of Kings, and being King of Saints, (as you herd even now) he will overcome, and subdue these kingdoms to himself,
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and therefore shall not be overcome by way of desolation, but by way of a more happy conquest of Reformation and Conversion: Thus the Text seems cleerly to speak;
and Therefore shall not be overcome by Way of desolation, but by Way of a more happy conquest of Reformation and Conversion: Thus the Text seems clearly to speak;
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And when it is said ten KINGS, it is not necessarily to be understood there should be so many Monarchs alwayes, (in a strict sense as we use the phrase) for in the language of this Book, Kings is put for Supreame States. Thus Rome is said to have had seven Kings, and yet five of those Governments were not Monarchicall.
And when it is said ten KINGS, it is not necessarily to be understood there should be so many Monarchs always, (in a strict sense as we use the phrase) for in the language of this Book, Kings is put for Supreme States. Thus Room is said to have had seven Kings, and yet five of those Governments were not Monarchical.
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so as where you see Jesus Christ hath took footing in any one of these kingdomes by such a way of conquest, (as in ours he hath done a second time for double security) stand that Kingdome shall till you see Rome downe.
so as where you see jesus christ hath took footing in any one of these kingdoms by such a Way of conquest, (as in ours he hath done a second time for double security) stand that Kingdom shall till you see Room down.
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It hath been one great outward evidence to my faith, of the truth of the New Testament, that what was in this particular foretold in this Book so distinctly should so come to passe as we see it hath done.
It hath been one great outward evidence to my faith, of the truth of the New Testament, that what was in this particular foretold in this Book so distinctly should so come to pass as we see it hath done.
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and we know how rooted the power of the beast once was in all these Kingdomes, so as, who could make war with the beast? yet we have likewise seene the Lamb hath overcome many of them, especially these Northern Kingdomes, where he hath set up his Temple.
and we know how rooted the power of the beast once was in all these Kingdoms, so as, who could make war with the beast? yet we have likewise seen the Lamb hath overcome many of them, especially these Northern Kingdoms, where he hath Set up his Temple.
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We see likewise multitudes of faithfull called and chosen, whom God hath raised up in these kingdomes to oppose the Whore. All these things we have seen fulfilled,
We see likewise Multitudes of faithful called and chosen, whom God hath raised up in these kingdoms to oppose the Whore. All these things we have seen fulfilled,
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therefore I beleve this shall be fulfilled too, that these kingdoms shall still continue, where God hath faithfull, called, and chosen, and that they shall be the ruine of the whore in the end.
Therefore I believe this shall be fulfilled too, that these kingdoms shall still continue, where God hath faithful, called, and chosen, and that they shall be the ruin of the whore in the end.
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and it holds forth by way of Prophesie thus much to you, that your interest lyes (as you are one of these ten Kindomes) in what I have hitherto told you,
and it holds forth by Way of Prophesy thus much to you, that your Interest lies (as you Are one of these ten Kingdoms) in what I have hitherto told you,
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so where God gives a promise, and gives it with a reason, where most of the reason is found true, there certainly the promise will take place most in the fulfilling of it.
so where God gives a promise, and gives it with a reason, where most of the reason is found true, there Certainly the promise will take place most in the fulfilling of it.
Now upon what hath hee put the standing of these kingdomes, and their being thus overcome by the Lambe, and that they shall hate the whore, so as to destroy her in the end? It lyeth you see in this, that they that are with the Lambe, are faithfull, called, and chosen. Hee puts the very reason of it upon this, The Lambe shall overcome them, FOR (saith he) they that are with him, are called, and chosen, and faithfull.
Now upon what hath he put the standing of these kingdoms, and their being thus overcome by the Lamb, and that they shall hate the whore, so as to destroy her in the end? It lies you see in this, that they that Are with the Lamb, Are faithful, called, and chosen. He puts the very reason of it upon this, The Lamb shall overcome them, FOR (Says he) they that Are with him, Are called, and chosen, and faithful.
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Now look upon this Isle in which we live, and it is the richest Ship, that hath the most of the precious jewels of our Lord and Saviour Jesus Christ in it,
Now look upon this Isle in which we live, and it is the Richest Ship, that hath the most of the precious Jewels of our Lord and Saviour jesus christ in it,
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Now where there are most of called, chosen, and faithfull, certainly there (towards the time of Romes ruine) the Promise will take the most effect. Here then lyes your INTEREST.
Now where there Are most of called, chosen, and faithful, Certainly there (towards the time of Romes ruin) the Promise will take the most Effect. Here then lies your INTEREST.
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but further you have it confirmed by a more speciall charter of promise and prophesie (which you may well beleeve, having seen so much of it fulfilled) granted forth to these kingdoms long before their erection.
but further you have it confirmed by a more special charter of promise and prophesy (which you may well believe, having seen so much of it fulfilled) granted forth to these kingdoms long before their erection.
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And as for this Kingdome, give mee leave upon this so just and solemne an occasion, to take the boldnesse to utter this in the same expression which now well-nigh twenty yeeres agoe I used in publique, That if we had stood at Gods elbow when he bounded out the Nations, and appointed the times and seasons that men should live in, (as the Apostle speaks) we should not have known (unlesse when Christ himselfe was alive,
And as for this Kingdom, give me leave upon this so just and solemn an occasion, to take the boldness to utter this in the same expression which now well-nigh twenty Years ago I used in public, That if we had stood At God's elbow when he bounded out the nations, and appointed the times and seasons that men should live in, (as the Apostle speaks) we should not have known (unless when christ himself was alive,
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but we though in that respect have been like to bleare-ey'd Leah, yet have since beene abundantly the more fruitfull of Saints, faithfull, called, and chosen.
but we though in that respect have been like to blear-eyed Leah, yet have since been abundantly the more fruitful of Saints, faithful, called, and chosen.
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And therefore that which I shall make further bold with your leave and patience is but onely this, to adde a word of Exhortation and Direction to MAINTAINE THIS INTEREST,
And Therefore that which I shall make further bold with your leave and patience is but only this, to add a word of Exhortation and Direction to MAINTAIN THIS INTEREST,
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and to preserve it. To this end, consider, it is not simply having Saints, and multitudes of Saints, called, faithfull, and chosen, but it is the using them kindly, and dealing well with them, that is the interest of a Nation.
and to preserve it. To this end, Consider, it is not simply having Saints, and Multitudes of Saints, called, faithful, and chosen, but it is the using them kindly, and dealing well with them, that is the Interest of a nation.
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Judea it selfe had the best of Saints, it had Christ and his Apostles, and multitudes of others also in that Countrey, (which were afterwards disperst into all Nations ) yet though they had these multitudes,
Judea it self had the best of Saints, it had christ and his Apostles, and Multitudes of Others also in that Country, (which were afterwards dispersed into all nations) yet though they had these Multitudes,
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because they dealt unkindly with them, it was their ruine, and God provided a safety for those his Saints, by dispersing them into all Nations, through their persecution of them.
Because they dealt unkindly with them, it was their ruin, and God provided a safety for those his Saints, by dispersing them into all nations, through their persecution of them.
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That worthy Duke of Rohan, that writ that Book of the CIVILL INTEREST OF THE STATES OF EUROPE, in his Preface to it, sayes, That according as the proper INTEREST of each hath been well or ill followed, it hath caused the ruine of some, the greatnesse of others.
That worthy Duke of Rohan, that writ that Book of the CIVIL INTEREST OF THE STATES OF EUROPE, in his Preface to it, Says, That according as the proper INTEREST of each hath been well or ill followed, it hath caused the ruin of Some, the greatness of Others.
That which that worthy Duke thus speaketh of the Civill Interest, give me leave, from all the grounds forementioned, to presse upon you concerning that which is your greatest interest;
That which that worthy Duke thus speaks of the Civil Interest, give me leave, from all the grounds forementioned, to press upon you Concerning that which is your greatest Interest;
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When afterwards the same Author particularly comes to speak of the proper interest of England, he hath a saying, (and he seems to speak it as if it had been an Aphroisme of the late Queens) that England is a mighty Animal, which can never die except it kill it selfe.
When afterwards the same Author particularly comes to speak of the proper Interest of England, he hath a saying, (and he seems to speak it as if it had been an Aphroisme of the late Queen's) that England is a mighty Animal, which can never die except it kill it self.
If any man think I am a pleading for a liberty of all opinions, of what nature and how grosse soever, I humbly desire them to remember that I onely plead for Saints,
If any man think I am a pleading for a liberty of all opinions, of what nature and how gross soever, I humbly desire them to Remember that I only plead for Saints,
Doe we not know that the new creature is found in circumcision and in uncircumcision, and as eminent in the one as in the other? and it were the highest sacriledge in the world to ingrosse that title of Saints and the godly party to any one.
Do we not know that the new creature is found in circumcision and in uncircumcision, and as eminent in the one as in the other? and it were the highest sacrilege in the world to engross that title of Saints and the godly party to any one.
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Characters of Saints I need not give you, it hath been the main subject of the preaching in this Kingdome for these forty yeeres and upwards, to describe them to you, and distinguish men from men.
Characters of Saints I need not give you, it hath been the main Subject of the preaching in this Kingdom for these forty Years and upward, to describe them to you, and distinguish men from men.
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As there are multitudes of faithfull, called, and chosen ones in this Kingdome, so you, Honourable and worthy Senatours, are the called, and chosen, out of all these, to this great work,
As there Are Multitudes of faithful, called, and chosen ones in this Kingdom, so you, Honourable and worthy Senators, Are the called, and chosen, out of all these, to this great work,
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You shall often finde that expression, as in Revel. 11. 18. When the Kingdomes of the world became the Kingdomes of Christ, and Revel. 19. when the whore is judged, ver.
You shall often find that expression, as in Revel. 11. 18. When the Kingdoms of the world became the Kingdoms of christ, and Revel. 19. when the whore is judged, ver.
2. it is said, that all the Saints SMALL and GREAT rejoyced. ver. 5. 7. What vow doth David make when he should obtaine the Kingdome? Mine eyes shall be upon THE FAITHFULL OF THE LAND, that they may dwell with me. Let yours be so.
2. it is said, that all the Saints SMALL and GREAT rejoiced. ver. 5. 7. What Voelli does David make when he should obtain the Kingdom? Mine eyes shall be upon THE FAITHFUL OF THE LAND, that they may dwell with me. Let yours be so.
You are covering Cherubims unto the Arke of God, (so the Prince of Tyre is called, Ezech. 28. 16.) stretch your wings from one end of the holy of holies to the other, so as to cover all.
You Are covering Cherubims unto the Ark of God, (so the Prince of Tyre is called, Ezekiel 28. 16.) stretch your wings from one end of the holy of holies to the other, so as to cover all.
and by whom alike supported, the vessels of SMALL quantity, as well as great, from the vessels of cups even to all the vessels of flagons, so the Prophet there speaks, comparing the people of God to the vessels of the Sanctuary,
and by whom alike supported, the vessels of SMALL quantity, as well as great, from the vessels of cups even to all the vessels of flagons, so the Prophet there speaks, comparing the people of God to the vessels of the Sanctuary,
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Shebna his Predecessour had been an oppressor of the Saints, and therefore God sayes of him, that he should be driven from his station, and cut or sawn off from the wall,
Shebna his Predecessor had been an oppressor of the Saints, and Therefore God Says of him, that he should be driven from his station, and Cut or sawn off from the wall,
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take care not of the strong only, but of the sick and the diseased, so the expression is, Ezek. 34. 21. those that are sick and diseased, that men did push with their hornes till they were scattered abroad, not onely reduce them from their scatterings in a darke and a cloudy day, as Ezek. 34. 13, 14. but feed them in a good fold, and judge betwixt them, and those that would push them.
take care not of the strong only, but of the sick and the diseased, so the expression is, Ezekiel 34. 21. those that Are sick and diseased, that men did push with their horns till they were scattered abroad, not only reduce them from their scatterings in a dark and a cloudy day, as Ezekiel 34. 13, 14. but feed them in a good fold, and judge betwixt them, and those that would push them.
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You are Fathers, and you should see provision made for all the children; and though they through way wardnesse will not eate together, yet let them not starve.
You Are Father's, and you should see provision made for all the children; and though they through Way wardnesse will not eat together, yet let them not starve.
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Providence hath disposed it so, that they doe and will differ in judgement. The Apostles, who were Oracles infallible, could not in their times wholly prevent it.
Providence hath disposed it so, that they doe and will differ in judgement. The Apostles, who were Oracles infallible, could not in their times wholly prevent it.
and to finde out wayes whereby this may be done, notwithstanding these their differences. Thus Constantine dealt as a Reconciler amongst his Divines, and he did it with successe.
and to find out ways whereby this may be done, notwithstanding these their differences. Thus Constantine dealt as a Reconciler among his Divines, and he did it with success.
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I shall onely upon occasion thereof, acquaint you with an Observation, which to me was strange (having considered former proceedings) when I first found it.
I shall only upon occasion thereof, acquaint you with an Observation, which to me was strange (having considered former proceedings) when I First found it.
when the Bishops would have brought in bowing towards the Communion Table, (the Altar, as it was called) after many specious colours prefaced thereto, they close all with this, In the practice or omission of this Rite, we desire that the RULE OF CHARITY prescribed by THE APOSTLE may be observed, which is, That they which use this Rite, DESPISE NOT them who use it not;
when the Bishops would have brought in bowing towards the Communion Table, (the Altar, as it was called) After many specious colours prefaced thereto, they close all with this, In the practice or omission of this Rite, we desire that the RULE OF CHARITY prescribed by THE APOSTLE may be observed, which is, That they which use this Rite, DESPISE NOT them who use it not;
& that they who use it not, CONDEMNE NOT those that use it. Could they not have said so sooner? The observing this very rule about those other things urged by them, had ended all the quarrels, prevented all the oppressions of tender consciences, that were during all their dayes;
& that they who use it not, CONDEMN NOT those that use it. Could they not have said so sooner? The observing this very Rule about those other things urged by them, had ended all the quarrels, prevented all the oppressions of tender Consciences, that were during all their days;
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But God, (who who afore he punisheth, usually takes evidence, or at least layes a ground of their conviction whom he punisheth) when he had once drawne this out from them, (though they did it for an end to facilitate the introduction of that which was a novelty) yet then ex ore tuo, out of their owne mouthes he condemnes them,
But God, (who who afore he Punisheth, usually Takes evidence, or At least lays a ground of their conviction whom he Punisheth) when he had once drawn this out from them, (though they did it for an end to facilitate the introduction of that which was a novelty) yet then ex over tuo, out of their own mouths he condemns them,
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and if this your Interest, ( a regard had to all the Saints in this Kingdome, which to me upon all the grounds fore-mentioned is the greatest Interest of this Kingdome) be followed and maintained, I would not feare, though (as the Prophet Zachary saith of Jerusalem, Chap. 3. ver.
and if this your Interest, (a regard had to all the Saints in this Kingdom, which to me upon all the grounds forementioned is the greatest Interest of this Kingdom) be followed and maintained, I would not Fear, though (as the Prophet Zachary Says of Jerusalem, Chap. 3. ver.
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certainly let us keep to our owne proper Interest, and then if all the Nations of the world were gathered together against us, I beleeve they would have the hardest pull of this Nation that ever was of any:
Certainly let us keep to our own proper Interest, and then if all the nations of the world were gathered together against us, I believe they would have the Hardest pull of this nation that ever was of any:
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I shall onely end with what is further spoken there of these Governours of Judah in the 5. verse, (which is the summe of what I have said) THE GOVERNORS OF Judah SHALL SAY IN THEIR HEARTS, (as comforting themselves thereby) The inhabitants of Jerusalem shall be my STRENGTH, in the Lord of Hosts THEIR GOD.
I shall only end with what is further spoken there of these Governors of Judah in the 5. verse, (which is the sum of what I have said) THE GOVERNORS OF Judah SHALL SAY IN THEIR HEARTS, (as comforting themselves thereby) The inhabitants of Jerusalem shall be my STRENGTH, in the Lord of Hosts THEIR GOD.
And so say you, the Saints of this our Jerusalem are our greatest INTEREST and security through the Lord of Hosts, his being our God: And let this saying be ever in your hearts, to encourage and to guide you. FINIS.
And so say you, the Saints of this our Jerusalem Are our greatest INTEREST and security through the Lord of Hosts, his being our God: And let this saying be ever in your hearts, to encourage and to guide you. FINIS.
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Esau, of whom both came, was called Edom for his Rednesse, Gen. 25. 30. & Seir from his hayrie hands. Esau dwelt in Seir, Gen. 33. 14, 16. and was given as a possession to his seed by God, Deut. 2. 5. and Esau was the father of Edom, Gen. 36. ult.
Esau, of whom both Come, was called Edom for his Redness, Gen. 25. 30. & Seir from his hairy hands. Esau dwelled in Seir, Gen. 33. 14, 16. and was given as a possession to his seed by God, Deuteronomy 2. 5. and Esau was the father of Edom, Gen. 36. ult.
Thus Calvisius and Master Mede in his account of Daniels Weeks, pag. 5, 6, 7. which doth fall in the best to accord all the yeares of Daniels Weeks. But if (as most other Chronologers) it had beene Darius Histaspis that made that Decree in Ezra 6. for the finishing the Temple, then it affords a greater Observation to my purpose in hand, namely, That God did take away Cambyses, Cyrus his sonne, (whom they would have to be that Artaxerxes, Ezra 4. that hindred by force of Arms the building the Temple both in his Fathers dayes (whilst he was Prince of Persia, as Dan. 10. 13. he is called, or Prorex in his fathers absence) and in his owne) and that without issue, and so Cyrus issue male ended, being punisht for recalling the favour granted. But Darius Histaspis being chosen by the Princes, God established the Kingdom in him and his seed, for his reviving Cyrus his Edict. And however, almost all agree in this, that this Darius he hindred it not, but gave liberty for his time, and is that Darius mentioned Ezra 4 24. See Mede, Daniels Weeks. pag. 7. in his marginall note, whom therefore God blessed accordingly, and yet regarded Cyrus also in this, that by his daughter Atossa wife to this Darius, his race continued.
Thus Calvisius and Master Mede in his account of Daniel's Weeks, page. 5, 6, 7. which does fallen in the best to accord all the Years of Daniel's Weeks. But if (as most other Chronologers) it had been Darius Histaspis that made that decree in Ezra 6. for the finishing the Temple, then it affords a greater Observation to my purpose in hand, namely, That God did take away Cambyses, Cyrus his son, (whom they would have to be that Artaxerxes, Ezra 4. that hindered by force of Arms the building the Temple both in his Father's days (while he was Prince of Persiam, as Dan. 10. 13. he is called, or Prorex in his Father's absence) and in his own) and that without issue, and so Cyrus issue male ended, being punished for recalling the favour granted. But Darius Histaspis being chosen by the Princes, God established the Kingdom in him and his seed, for his reviving Cyrus his Edict. And however, almost all agree in this, that this Darius he hindered it not, but gave liberty for his time, and is that Darius mentioned Ezra 4 24. See Mede, Daniel's Weeks. page. 7. in his marginal note, whom Therefore God blessed accordingly, and yet regarded Cyrus also in this, that by his daughter Atossa wife to this Darius, his raze continued.
They are called Greece, as the King of Persia is called King of Ashur, Ezr. 6. 22. and as Cyrus, Ez. 5. 13. and Artaxerxes Neh. 10. 6. are called Kings of Babel, because successours to these Kings.
They Are called Greece, as the King of Persiam is called King of Ashur, Ezra 6. 22. and as Cyrus, Ezra 5. 13. and Artaxerxes Neh 10. 6. Are called Kings of Babel, Because Successors to these Kings.
It is the Interpretation of Doctor Jackson, which because it openeth a Scripture, I will give in his owne words: Out of this undoubted prenotion, that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies, they became so prone (as the event proves they were) to take Arms and rebell against the Romans, partly about the time of our Saviours birth, but especially after his Resurrection. There was no man of great might or potency among them, which did not take upon him, to promise this peoples deliverance from the Romane yoke; and the multitude were as prone to beleeve every one that would take upon him the name and title of a Saviour, or Deliverer. The fore-fight of this pronenesse in great ones to promise salvation to this people, and the peoples pronenesse to beleeve them, did occasion our Saviour to give those admonitions to his Disciples, Beware of false Christs, Matth. 24. ver. 4. Mark 13. ver. 6. Luke 21. ver. 6. which would arise in Jury before the destruction of Jerusalem, with such faire enticing promises and pretences of deliverance, that if it had been possible, the very Elect should have been deceived by them. In a Sermon upon Luke 21. 25.
It is the Interpretation of Doctor Jackson, which Because it Openeth a Scripture, I will give in his own words: Out of this undoubted prenotion, that this was the very time wherein the Lord had promised to deliver this people from the hands of their enemies, they became so prove (as the event Proves they were) to take Arms and rebel against the Roman, partly about the time of our Saviors birth, but especially After his Resurrection. There was no man of great might or potency among them, which did not take upon him, to promise this peoples deliverance from the Roman yoke; and the multitude were as prove to believe every one that would take upon him the name and title of a Saviour, or Deliverer. The fore-fight of this proneness in great ones to promise salvation to this people, and the peoples proneness to believe them, did occasion our Saviour to give those admonitions to his Disciples, Beware of false Christ, Matthew 24. ver. 4. Mark 13. ver. 6. Luke 21. ver. 6. which would arise in Jury before the destruction of Jerusalem, with such fair enticing promises and pretences of deliverance, that if it had been possible, the very Elect should have been deceived by them. In a Sermon upon Lycia 21. 25.
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His blood be upon us and our children, said they, who had formerly said of the greatest Kingdomes in their ruines, My blood upon Caldea shall Jerusalem say, Jer. 51. 35.
His blood be upon us and our children, said they, who had formerly said of the greatest Kingdoms in their ruins, My blood upon Chaldea shall Jerusalem say, Jer. 51. 35.
Lege Eusebium in vita Constantini, lib. 3. c. 13. Ipse consilio interfuit, reconciliavit eos qui dissidebant, & ad concordiam persuasit: Eos qui paulo insolentiores & ferociores fuerunt, mitigavit; nec antea desi it, quàm omnes ad concordiam revecaverit, & tum hanc quasi SECUNDAM VICTORIAM nactu•, NONLATINALPHABET, Festum Triumphale celebravit. Whitak. contr. 3. quaest. 4.
Lege Eusebium in vita Constantine, lib. 3. c. 13. Ipse consilio interfuit, reconciliavit eos qui dissidebant, & ad concordiam persuasit: Eos qui Paul insolentiores & ferociores fuerunt, mitigavit; nec Antea desi it, quàm omnes ad concordiam revecaverit, & tum hanc quasi SECUNDAM VICTORIAM nactu•,, Festum Triumphal celebravit. Whitaker. Contr. 3. Question. 4.
