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THE FIRST SERMON Vpon EXOD. CHAP. 8. VERS. 1.2.
THE FIRST SERMON Upon EXOD. CHAP. 8. VERS. 1.2.
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And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let my people goe that they may serve me.
And the Lord spoke unto Moses, Go unto Pharaoh, and say unto him, Thus Says the Lord, Let my people go that they may serve me.
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And if thou refuse to let them goe, behold, I will smite all thy borders with frogs.
And if thou refuse to let them go, behold, I will smite all thy borders with frogs.
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THis Chapter hath three parts according to the three judgements here remembred.
THis Chapter hath three parts according to the three Judgments Here remembered.
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The first judgement was the frogs from verse 1. to verse 16. The second was of lice from verse 16. to verse 20. The third of flies, noysome flyes, to the end of the Chapter.
The First judgement was the frogs from verse 1. to verse 16. The second was of lice from verse 16. to verse 20. The third of flies, noisome flies, to the end of the Chapter.
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In this first judgement which is of frogs, we are to observe these three things. First, the denunciation of it. Secondly, the execution of it. Thirdly, the event of it.
In this First judgement which is of frogs, we Are to observe these three things. First, the denunciation of it. Secondly, the execution of it. Thirdly, the event of it.
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The denunciation of it in the first 4 verses. The execution, in verse 5.6. The event of it is threefold.
The denunciation of it in the First 4 Verses. The execution, in verse 5.6. The event of it is threefold.
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First, the Magicians doe the like verse 7. Secondly, thence there is a remoovall of this judgement,
First, the Magicians do the like verse 7. Secondly, thence there is a removal of this judgement,
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and the meanes of the same, from the beginning of verse 8. to the end of verse 15. The third event is the obduration,
and the means of the same, from the beginning of verse 8. to the end of verse 15. The third event is the obduration,
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and further hardning of the heart of Pharaoh, verse 16. Come again to the denunciation, there are two things in it.
and further hardening of the heart of Pharaoh, verse 16. Come again to the denunciation, there Are two things in it.
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First, Moses from God makes a motion to Pharaoh, to dismisse his people, verse 1. Secondly, hee tells him upon his refusall of a judgement, and there is,
First, Moses from God makes a motion to Pharaoh, to dismiss his people, verse 1. Secondly, he tells him upon his refusal of a judgement, and there is,
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First laid down what the judgement should be, frogs.
First laid down what the judgement should be, frogs.
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Then the amplification of it, from the generality, in all his borders, in his bedchamber, in their troughs, their baking-troughs,
Then the amplification of it, from the generality, in all his borders, in his bedchamber, in their troughs, their baking-troughs,
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and their ovens, they shall be a vexation to them night and day.
and their ovens, they shall be a vexation to them night and day.
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And then for the noysomenesse of them, that they should crawle about in all these places.
And then for the noisomeness of them, that they should crawl about in all these places.
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Now for the motion, which is laid downe in verse 1. that I may not reciprocari serram, as Tertullian speakes, I will not draw my saw the same way againe;
Now for the motion, which is laid down in verse 1. that I may not reciprocari serram, as Tertullian speaks, I will not draw my saw the same Way again;
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I willingly omit many thinges that might bee observed in this verse.
I willingly omit many things that might be observed in this verse.
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First, Gods manner of speaking to Moses. Secondly, Moses going in to Pharaoh. Thirdly, his manner of speaking to Pharaoh, Thus saith the Lord:
First, God's manner of speaking to Moses. Secondly, Moses going in to Pharaoh. Thirdly, his manner of speaking to Pharaoh, Thus Says the Lord:
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Whereby hee would perswade him that hee was sent by God; therefore he that sent him would not brooke a refusall.
Whereby he would persuade him that he was sent by God; Therefore he that sent him would not brook a refusal.
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Likewise in the fourth place, how equall the motion of God was, Let my people goe: he requires his owne of Pharaoh: And how they were said to be Gods people above all other people in the world.
Likewise in the fourth place, how equal the motion of God was, Let my people go: he requires his own of Pharaoh: And how they were said to be God's people above all other people in the world.
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To the end that they may goe and serve me.
To the end that they may go and serve me.
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The relation that is between God and his people, it ties the people of God to serve him, to observe him.
The Relation that is between God and his people, it ties the people of God to serve him, to observe him.
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Againe, how God would have them goe out of Egypt to serve him; that is, to offer sacrifice.
Again, how God would have them go out of Egypt to serve him; that is, to offer sacrifice.
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For hee would not have them serve him there, where the Egyptians (instead of joyning with them) would deride them,
For he would not have them serve him there, where the egyptians (instead of joining with them) would deride them,
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nay not only so, but mischiefe them: for such was the zeale of the Egyptians against sacrifice.
nay not only so, but mischief them: for such was the zeal of the egyptians against sacrifice.
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All these I willingly, and purposely omit.
All these I willingly, and purposely omit.
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Now, (my beloved) in this verse as it is a transition to that that followes, I will onely remember you of three things.
Now, (my Beloved) in this verse as it is a transition to that that follows, I will only Remember you of three things.
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The first is the obstinacie of Pharaoh. The second is the longanimity, and longsuffering of God.
The First is the obstinacy of Pharaoh. The second is the longanimity, and long-suffering of God.
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The third is the piety, and obedience of Moses: all which are implied in this first verse.
The third is the piety, and Obedience of Moses: all which Are implied in this First verse.
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First, the obstinacie of Pharaoh, hee had seene signes already: the Rod turned into a Serpent;
First, the obstinacy of Pharaoh, he had seen Signs already: the Rod turned into a Serpent;
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and the rod of Moses devouring the Serpents of the Egyptians. He had likewise seene that fearfull judgement, the water turned into blood.
and the rod of Moses devouring the Serpents of the egyptians. He had likewise seen that fearful judgement, the water turned into blood.
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In which judgement both he, and the prime of the land, it may bee might escape more easily.
In which judgement both he, and the prime of the land, it may be might escape more Easily.
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It is likely they might quench their thirst, by wine, or by some juyce, or liquors:
It is likely they might quench their thirst, by wine, or by Some juice, or Liquors:
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but we must needs conceive that it went hard with the generality of the people, that either must dye for thirst, or drinke blood: if they forbeare they dye;
but we must needs conceive that it went hard with the generality of the people, that either must die for thirst, or drink blood: if they forbear they die;
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if they drinke, in probability they perish; blood being so incongruous drinke for the body of man.
if they drink, in probability they perish; blood being so incongruous drink for the body of man.
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Besides this, though he had seene the Magicians doe the like, yet they could not remove the judgement:
Beside this, though he had seen the Magicians do the like, yet they could not remove the judgement:
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the Lord in his meere mercy, without any suit of Pharaoh or of his people put an end after seven dayes to that great affliction:
the Lord in his mere mercy, without any suit of Pharaoh or of his people put an end After seven days to that great affliction:
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yet notwithstanding this, see the obduration of the wicked mans heart, he had need of a new judgement to rouze him.
yet notwithstanding this, see the obduration of the wicked men heart, he had need of a new judgement to rouse him.
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My observation is this, How many blowes a hard heart will indure, before it breake, or be mollified.
My observation is this, How many blows a hard heart will endure, before it break, or be mollified.
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See it in Balaam, he was not warned by the Asses turning out of the way;
See it in balaam, he was not warned by the Asses turning out of the Way;
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nor yet by the Asses rushing against the wall to the bruising of his foot;
nor yet by the Asses rushing against the wall to the bruising of his foot;
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nor yet by the Asses lying downe under him, and opening his mouth against him, his heart was set, he loved the wages of unrighteousnesse, on he goes.
nor yet by the Asses lying down under him, and opening his Mouth against him, his heart was Set, he loved the wages of unrighteousness, on he Goes.
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So with Balack the King of Moab whom he served.
So with Balak the King of Moab whom he served.
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The first time he builds seven Altars, and sacrificeth on them, and the second time seven,
The First time he builds seven Altars, and Sacrificeth on them, and the second time seven,
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and the third time seven with more opportunity:
and the third time seven with more opportunity:
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and though he saw that every time it was like a piece charged against another, that recoyled upon himselfe;
and though he saw that every time it was like a piece charged against Another, that recoiled upon himself;
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though hee saw how frustranious, and empty all his intendments, and purposes were, yet for all that he goes on in the hardnes of his heart.
though he saw how frustranious, and empty all his intendments, and Purposes were, yet for all that he Goes on in the hardness of his heart.
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God sought meanes to reclaime him, hee defeated his purposes, but he would not yeeld;
God sought means to reclaim him, he defeated his Purposes, but he would not yield;
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as if hee had held it an honour to be tenacious of his resolution against God.
as if he had held it an honour to be tenacious of his resolution against God.
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Thus it was with Saul, what a number of blowes did God give that hard heart of his,
Thus it was with Saul, what a number of blows did God give that hard heart of his,
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before it would melt? Every time he disappointed him in his pursuit of David, it was a blow given to molifie his heart (if it might have beene) yet he goes on to a greater degree of iniquity,
before it would melt? Every time he disappointed him in his pursuit of David, it was a blow given to mollify his heart (if it might have been) yet he Goes on to a greater degree of iniquity,
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and impiety, and he reinforceth, and reneweth his cursed endeavours against an innocent man.
and impiety, and he reinforceth, and Reneweth his cursed endeavours against an innocent man.
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If the heart of man be but of a mettall, that is hard enough God knowes;
If the heart of man be but of a mettle, that is hard enough God knows;
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yet it may be melted though it be iron, as Gregory Nazianzen saith, it will melt in the fire:
yet it may be melted though it be iron, as Gregory Nazianzen Says, it will melt in the fire:
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but if the heart of man be that heart of stone, Ezek. 11.19. well may it be broken, but melt it will not.
but if the heart of man be that heart of stone, Ezekiel 11.19. well may it be broken, but melt it will not.
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And it is not easily broken neither, many blowes will goe to the breaking of it.
And it is not Easily broken neither, many blows will go to the breaking of it.
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If the heart of man were onely as wine, or water, it were easily powred out:
If the heart of man were only as wine, or water, it were Easily poured out:
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but if the heart of man come to be as lees, and those setled, nay frozen, there is no way to empty them but to breake the vessell, Ierem. 48.11. The Use of it in a word shall be to us all, to feare this fearfull judgement of obduration and hardnesse of heart.
but if the heart of man come to be as lees, and those settled, nay frozen, there is no Way to empty them but to break the vessel, Jeremiah 48.11. The Use of it in a word shall be to us all, to Fear this fearful judgement of obduration and hardness of heart.
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It is found in a degree in the best of Gods children; therefore I say let us all feare it.
It is found in a degree in the best of God's children; Therefore I say let us all Fear it.
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Peter in this was Petra, a piece of a rock;Peter in this was Petra, a piece of a rock;
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for it was not the first time that the cock crowed, nor the second time, that could rouze him;
for it was not the First time that the cock crowed, nor the second time, that could rouse him;
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hee was faine to crow the third time; and then he did not listen neither, but that Christ looked backe:
he was feign to crow the third time; and then he did not listen neither, but that christ looked back:
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Christ looked back, and then Peter wept, the cold heart of Peter was thawed by the eyes of Christ, that are indeed as a flaming fire, Rev. 1.14.
christ looked back, and then Peter wept, the cold heart of Peter was thawed by the eyes of christ, that Are indeed as a flaming fire, Rev. 1.14.
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And how many deare Saints of God complaine often of the stupidity and hardnesse of their hearts? This I confesse, there is some softnesse that makes them feele that hardnesse,
And how many deer Saints of God complain often of the stupidity and hardness of their hearts? This I confess, there is Some softness that makes them feel that hardness,
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yet they complain of some hardnesse and obduration.
yet they complain of Some hardness and obduration.
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Let us ever pray to God that he would give us tender hearts, that our hearts may smite us as Davids did upon the very cutting off of the lap of Sauls garment,
Let us ever pray to God that he would give us tender hearts, that our hearts may smite us as Davids did upon the very cutting off of the lap of Saul's garment,
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and upon his numbring of the people, as appears in those books of Samuel. And that when God smites we may yeeld;
and upon his numbering of the people, as appears in those books of Samuel. And that when God smites we may yield;
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that we doe not lead our selves so in our owne wayes to stand out with God.
that we do not led our selves so in our own ways to stand out with God.
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O let our sinnes ever finde us, as Austin speakes, judges, but not patrons of them, accusers, but no defenders of mischiefe.
O let our Sins ever find us, as Austin speaks, judges, but not Patrons of them, accusers, but no defenders of mischief.
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And upon the first summons let us yeeld, be sure of that; for standing out will but encrease our sorrow.
And upon the First summons let us yield, be sure of that; for standing out will but increase our sorrow.
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A senselessenes, and astonishment of heart, Deut. 28.28. A reprobate minde, Rom. 1.28. To be past feeling, Ephes. 4.19. To have a seared conscience, 1 Tim. 4.2. O God if it be thy blessed will keepe us from.
A senselessenes, and astonishment of heart, Deuteronomy 28.28. A Reprobate mind, Rom. 1.28. To be past feeling, Ephesians 4.19. To have a seared conscience, 1 Tim. 4.2. O God if it be thy blessed will keep us from.
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For, Beloved, such a conscience is that that Bernard calls Malum & tranquillam, an evill conscience, but a quiet one;
For, beloved, such a conscience is that that Bernard calls Malum & tranquillam, an evil conscience, but a quiet one;
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and where such a peace is, the Gospell tells you who holds possession.
and where such a peace is, the Gospel tells you who holds possession.
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Therefore I say againe, and againe, whom God loveth he chasteneth, and whom he chasteneth, he makes him feele his blow,
Therefore I say again, and again, whom God loves he Chasteneth, and whom he Chasteneth, he makes him feel his blow,
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and indeed by their present yeelding in his mercy prevents their future suffering. That is the first thing, the obstinacie of Pharaoh. Secondly, the longanimity of God.
and indeed by their present yielding in his mercy prevents their future suffering. That is the First thing, the obstinacy of Pharaoh. Secondly, the longanimity of God.
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Surely if wee wonder at Pharaohs obstinacie, we have need as much to wonder at Gods longsuffering:
Surely if we wonder At Pharaohs obstinacy, we have need as much to wonder At God's long-suffering:
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for he having provoked God as he had done, by his itterated acts of cruelty and blood,
for he having provoked God as he had done, by his iterated acts of cruelty and blood,
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and oppression upon the poore Israelites, having twice or thrice rejected Gods warnings, he having stood out not only a signe, but a judgement;
and oppression upon the poor Israelites, having twice or thrice rejected God's Warnings, he having stood out not only a Signen, but a judgement;
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that God should admit him to a parley, that God should vouchsafe him yet another admonition,
that God should admit him to a parley, that God should vouchsafe him yet Another admonition,
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and not cut him off that hee should bee no more a burthen to the earth, certainly it was an argument of The long-suffering of God.
and not Cut him off that he should be no more a burden to the earth, Certainly it was an argument of The long-suffering of God.
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And thus patient is God, and long-suffering towards the vessells of wrath, Rom. 9.22. We finde it in Cain, and in the old world, and in the Amorites, and in Sodome. We finde it in Gods owne Israel, he bore with their customes in the wildernesse, Act. 13.18. and not only in the wildernesse, but elsewhere;
And thus patient is God, and long-suffering towards the vessels of wrath, Rom. 9.22. We find it in Cain, and in the old world, and in the amorites, and in Sodom. We find it in God's own Israel, he boar with their customs in the Wilderness, Act. 13.18. and not only in the Wilderness, but elsewhere;
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and so long till he was as a cart pressed under sheaves, as Amos speakes: yea, till there was no remedy;
and so long till he was as a cart pressed under sheaves, as Amos speaks: yea, till there was no remedy;
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for so himselfe saith, 2 Chron. ult. God beares so long with wicked men oft-times, that as Tertullian saith, men are apt to question his providence, and his justice.
for so himself Says, 2 Chronicles ult. God bears so long with wicked men ofttimes, that as Tertullian Says, men Are apt to question his providence, and his Justice.
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And the Use of it (being a common point) let it bee this: Let not the sonnes of Belial be encouraged to goe on in evill;
And the Use of it (being a Common point) let it be this: Let not the Sons of Belial be encouraged to go on in evil;
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for though God deferre, and suspend the execution of wrath, according to their merit, yet certainly though God be long,
for though God defer, and suspend the execution of wrath, according to their merit, yet Certainly though God be long,
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yet he is not eternally patient. Justice must have a turne: surely the further the blow is fetched, the heavier it will light.
yet he is not eternally patient. justice must have a turn: surely the further the blow is fetched, the Heavier it will Light.
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God was not more frequent in warnings to the old world, then he was full in his judgements when he came.
God was not more frequent in Warnings to the old world, then he was full in his Judgments when he Come.
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Take but one instance upon Israel; he wayted long for them;
Take but one instance upon Israel; he waited long for them;
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hee patiently expected, hee stood still looking when they would returne, and if his feet had beene feete of brasse,
he patiently expected, he stood still looking when they would return, and if his feet had been feet of brass,
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as hee described, Revel. 1. surely hee would have beene wearie of standing. Well, when it would not be, then he buckles himself;
as he described, Revel. 1. surely he would have been weary of standing. Well, when it would not be, then he buckles himself;
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and for their Metropolis that was the glory of the whole earth, not one stone was left upon another;
and for their Metropolis that was the glory of the Whole earth, not one stone was left upon Another;
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for the rivers that ran with milke, and honey, they were turned into blood:
for the Rivers that ran with milk, and honey, they were turned into blood:
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And for the surviving people and posterity, they were vagabonds upon the face of the earth,
And for the surviving people and posterity, they were vagabonds upon the face of the earth,
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and to this day for 1600. years are under a miserable dispertion.
and to this day for 1600. Years Are under a miserable Dispersion.
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So will God doe with other sonnes of wickednesse, that shall provoke him, though judgement be not presently executed,
So will God do with other Sons of wickedness, that shall provoke him, though judgement be not presently executed,
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and that Pharaoh doe not smart yet in his owne person; afterwards God made him to know his long-suffering, and patience to the full. At last hee will punish:
and that Pharaoh do not smart yet in his own person; afterwards God made him to know his long-suffering, and patience to the full. At last he will Punish:
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there will be bitternesse in the conclusion.
there will be bitterness in the conclusion.
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This same cruell Tyrant Pharaoh, when hee saw the former judgement removed hee began to bee bolder to sinne.
This same cruel Tyrant Pharaoh, when he saw the former judgement removed he began to be bolder to sin.
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And as Philo the Jew saith in his first booke of the life of Moses; he carried himselfe as if justice had left the earth;
And as Philo the Jew Says in his First book of the life of Moses; he carried himself as if Justice had left the earth;
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as if it had been impossible (saith he) that he should be punished the second time.
as if it had been impossible (Says he) that he should be punished the second time.
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So it fares with many Agags in the world, when either judgement is deferred, or hath been inflicted,
So it fares with many Agag's in the world, when either judgement is deferred, or hath been inflicted,
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and hee is rid of it; O saith he, The bitternesse of death is past:
and he is rid of it; Oh Says he, The bitterness of death is past:
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but the next news that wee heare is, that the sword of Samuel thrust him through, 1 Sam. 5. So God deales with those that abuse his lenity and long-suffering, that abused patience turnes to fury.
but the next news that we hear is, that the sword of Samuel thrust him through, 1 Sam. 5. So God deals with those that abuse his lenity and long-suffering, that abused patience turns to fury.
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Secondly, here is an item to Gods people, they may be comforted hence;
Secondly, Here is an item to God's people, they may be comforted hence;
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if God be so long-suffering to the vessels of wrath, surely, he will not be hasty,
if God be so long-suffering to the vessels of wrath, surely, he will not be hasty,
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and inexorable toward his own children.
and inexorable towards his own children.
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If he be so good to those that regard not his works, that grieve not for their sinnes;
If he be so good to those that regard not his works, that grieve not for their Sins;
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what will He be to those that mourne for their iniquities, that tremble at his word,
what will He be to those that mourn for their iniquities, that tremble At his word,
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and seeke his face? I appeale to your consciences, you that heare me, if you have not found God thus long-suffering,
and seek his face? I appeal to your Consciences, you that hear me, if you have not found God thus long-suffering,
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and gracious, hath he taken the advantage of every slip? nay hath hee tooke the advantage of every grosser sinne of yours that you have runne into through frailty? hath he not spared you as a father spares his sonne? As I would not incourage you upon the long-suffering of God, to make a probate,
and gracious, hath he taken the advantage of every slip? nay hath he took the advantage of every grosser sin of yours that you have run into through frailty? hath he not spared you as a father spares his son? As I would not encourage you upon the long-suffering of God, to make a probate,
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and triall of his patience, and so to sinne:
and trial of his patience, and so to sin:
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So on the other side, I would not too much deject you, and cast you downe:
So on the other side, I would not too much deject you, and cast you down:
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for surely God will yet call, and God will yet speake admonitions, and speake louder, to recall those that have a minde to know him;
for surely God will yet call, and God will yet speak admonitions, and speak Louder, to Recall those that have a mind to know him;
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and will spare yet a little longer, as David speaks, before they go hence, and be no more seen.
and will spare yet a little longer, as David speaks, before they go hence, and be no more seen.
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That is the second thing, the longanimity of God. The third thing is the piety of Moses; Beloved, I gather it hence.
That is the second thing, the longanimity of God. The third thing is the piety of Moses; beloved, I gather it hence.
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Moses is now to goe in to Pharaoh. It is like enough, God knew well enough his temper,Moses is now to go in to Pharaoh. It is like enough, God knew well enough his temper,
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or else hee would not have put him upon this service.
or Else he would not have put him upon this service.
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Moses obeyed, and his obedience is the more remarkable in that hee was so averse from this imployment in the beginning.Moses obeyed, and his Obedience is the more remarkable in that he was so averse from this employment in the beginning.
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For when God would send him, O by no means, he must send by whom he would send,
For when God would send him, Oh by no means, he must send by whom he would send,
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and he makes many excuses only to subterfuge this imployment:
and he makes many excuses only to subterfuge this employment:
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when God had taken away all his objections, then he comes to him, and when he comes there, he soone droopt,
when God had taken away all his objections, then he comes to him, and when he comes there, he soon drooped,
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because the people would not beleeve him for the anguish of their souls, and they were more afflicted:
Because the people would not believe him for the anguish of their Souls, and they were more afflicted:
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then he comes, and saith to God, How shall Pharaoh heare me, I am of uncircumcised lips? And yet this man that was so averse and fearfull to take the imployment upon him:
then he comes, and Says to God, How shall Pharaoh hear me, I am of uncircumcised lips? And yet this man that was so averse and fearful to take the employment upon him:
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Now God no sooner speakes, but he goes in to Pharaoh. My observation shall be this, What difference there is between men when they enter into a calling,
Now God no sooner speaks, but he Goes in to Pharaoh. My observation shall be this, What difference there is between men when they enter into a calling,
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and after when they have made some progresse in it.
and After when they have made Some progress in it.
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What a difference there is betweene a man when hee enters into good wayes, and after they have made a progresse in it.
What a difference there is between a man when he enters into good ways, and After they have made a progress in it.
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Noah was commanded of God to build an Arke, to condemne the world, and to save himselfe:Noah was commanded of God to built an Ark, to condemn the world, and to save himself:
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you must thinke he had many thoughts in his minde, and cast a thousand difficulties;
you must think he had many thoughts in his mind, and cast a thousand difficulties;
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yet he set on it, and by that time he was well entred into it, he goes on amaine,
yet he Set on it, and by that time he was well entered into it, he Goes on amain,
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and neglects all the reproaches of the unjust world.
and neglects all the Reproaches of the unjust world.
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So it was with Gedeon in the beginning of his imployment, he was a man wondrous fearfull,
So it was with Gideon in the beginning of his employment, he was a man wondrous fearful,
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but afterward being commanded to ruinate the Altar of Baal, he doth it readily, Iudg. 6. and after puts himselfe upon imployment;
but afterwards being commanded to ruinate the Altar of Baal, he does it readily, Judges 6. and After puts himself upon employment;
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hee grew to that resolution that when his Army did fall from 32000, to three hundred, he dares meet the Madianites hand to hand,
he grew to that resolution that when his Army did fallen from 32000, to three hundred, he dares meet the Midianites hand to hand,
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though they were spread upon the ground as Grashoppers. See how courage increaseth in the imploymen:
though they were spread upon the ground as Grasshoppers. See how courage increases in the employment:
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I knew a man that had good gifts that was afraid to enter into the Ministery,
I knew a man that had good Gifts that was afraid to enter into the Ministry,
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and he forecasted the trouble and the labour, but after he was entred, and had accustomed himselfe that way, hee found much comfort and chearfulnesse,
and he forecasted the trouble and the labour, but After he was entered, and had accustomed himself that Way, he found much Comfort and cheerfulness,
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and was wondrously inabled to doe above all that he conceived. And so in the course of Magistracie.
and was wondrously enabled to do above all that he conceived. And so in the course of Magistracy.
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I will use no more instances but that of regeneration; the entring into the spirituall state, as a man doth in conversion.
I will use no more instances but that of regeneration; the entering into the spiritual state, as a man does in conversion.
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The new birth is not without many pangs, and throws, and convulsions, and the doore to it is wondrous strait;
The new birth is not without many pangs, and throws, and convulsions, and the door to it is wondrous strait;
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for you must know that our nature is so farre from being disposed to good, that it is infinitly prone to ill.
for you must know that our nature is so Far from being disposed to good, that it is infinitely prove to ill.
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And then a man hath much adoe to take his leave, and to bid adieu to the delights and pleasures that hee inured and accustomed himselfe to.
And then a man hath much ado to take his leave, and to bid adieu to the delights and pleasures that he inured and accustomed himself to.
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And then the Devill opposeth the entring of a man here as Pharaoh did the Israelites when they were to goe out of Egypt:
And then the devil Opposeth the entering of a man Here as Pharaoh did the Israelites when they were to go out of Egypt:
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he multiplies all his forces against him.
he multiplies all his forces against him.
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So he did with the man in the Gospel when he was to be cast out, he tore him,
So he did with the man in the Gospel when he was to be cast out, he tore him,
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and rent him, and laid him for dead.
and rend him, and laid him for dead.
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Againe, he will raise stormes against a man from the world, disgraces, and reproaches, and trouble, which are as untimely frosts to nip the buds of goodnesse.
Again, he will raise storms against a man from the world, disgraces, and Reproaches, and trouble, which Are as untimely frosts to nip the buds of Goodness.
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All these make the entrance into the wayes of God wondrous difficult;
All these make the Entrance into the ways of God wondrous difficult;
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but when a man hath entred, and spent some time in goodnesse and godlinesse, and the exercises of piety,
but when a man hath entered, and spent Some time in Goodness and godliness, and the exercises of piety,
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how sweet and comfortable doth that way appeare? how joyfull, what inlargement doth a man finde in it? Indeed such that he repents himselfe that he was no sooner there.
how sweet and comfortable does that Way appear? how joyful, what enlargement does a man find in it? Indeed such that he repents himself that he was no sooner there.
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We finde it in Austen when the scales were fallen from his eyes, and so in Paul. And take the example of Nichodemus for all, hee was fearfull at the beginning, hee comes to Christ by night, some say out of shame;
We find it in Austen when the scales were fallen from his eyes, and so in Paul. And take the Exampl of Nicodemus for all, he was fearful At the beginning, he comes to christ by night, Some say out of shame;
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because hee that was a teacher would not bee thought to learne; some say out of wisdome, because the night is the fittest time to learne.
Because he that was a teacher would not be Thought to Learn; Some say out of Wisdom, Because the night is the Fittest time to Learn.
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But the truth is, as Eusebius hath it, it was out of feare, fearing the Jewes lest he should be cast out of the Synagogue:
But the truth is, as Eusebius hath it, it was out of Fear, fearing the Jews lest he should be cast out of the Synagogue:
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well, hee that came so fearfully by night, he was after so bold that he durst appeare in publicke to speake for Christ.
well, he that Come so fearfully by night, he was After so bold that he durst appear in public to speak for christ.
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So Ioseph of Arimathea he went boldly to aske the body of Christ, and tooke it downe when it was contemned of all the world,
So Ioseph of Arimathea he went boldly to ask the body of christ, and took it down when it was contemned of all the world,
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and prepared costly odour for his buriall. The way of Religion is called a yoak, Mat. 11.29.
and prepared costly odour for his burial. The Way of Religion is called a yoke, Mathew 11.29.
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and Gregory saith well of it, Grave cum tollis &c. It is grievous when ye take it up,
and Gregory Says well of it, Grave cum tollis etc. It is grievous when you take it up,
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but after it is borne a while it is sweet: My yoake is easie, and my burthen is light, saith Christ.
but After it is born a while it is sweet: My yoke is easy, and my burden is Light, Says christ.
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Saith the Poet, A heifer that is not used to the yoake, struggles, the yoake pincheth the necke,
Says the Poet, A heifer that is not used to the yoke, struggles, the yoke pincheth the neck,
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but after a while she carries it more gently.
but After a while she carries it more gently.
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Even a new suite of cloaths though they be made never so fit for a mans body, it is not so easie the first day as after it is worne a while. Two milstones,
Even a new suit of clothes though they be made never so fit for a men body, it is not so easy the First day as After it is worn a while. Two millstones,
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though they be made fit, doe not grinde so well at the first as afterward.
though they be made fit, do not grind so well At the First as afterwards.
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The Heathen man could say, Ever choose the best course, and what by custome, and use, it will bee made pleasant.
The Heathen man could say, Ever choose the best course, and what by custom, and use, it will be made pleasant.
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What saith Solomon by way of incouragement to men that enter into the waves of God, Prov. 4.12. When thou art entred thy feet shall not be straitned, that is, thou shalt finde more and more inlargement.
What Says Solomon by Way of encouragement to men that enter into the waves of God, Curae 4.12. When thou art entered thy feet shall not be straitened, that is, thou shalt find more and more enlargement.
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And it is the speech of Austen, Entertaine the service of the Spirit of God, and thou shalt not be straitned, but more inlarged:
And it is the speech of Austen, Entertain the service of the Spirit of God, and thou shalt not be straitened, but more enlarged:
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and he spake out of experience: for saith he, Before thou didst come, O God, I complained of straitnesse;
and he spoke out of experience: for Says he, Before thou didst come, Oh God, I complained of straitness;
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but when thou didst fill my soule, thou didst exclude not me, but that anxiety, and perplexity that I was in.
but when thou didst fill my soul, thou didst exclude not me, but that anxiety, and perplexity that I was in.
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The Use of it is this, That seeing men are apt to bee discouraged in the beginning,
The Use of it is this, That seeing men Are apt to be discouraged in the beginning,
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and yet finde a great deale of latitude after, and the way more broad;
and yet find a great deal of latitude After, and the Way more broad;
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It should teach us in the feare of God, not to be troubled too too much with the difficulties that we meet with in the entrance of good works and businesse, digest the difficulty in the threshold of the busines;
It should teach us in the Fear of God, not to be troubled too too much with the difficulties that we meet with in the Entrance of good works and business, digest the difficulty in the threshold of the business;
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for after it will be more easie.
for After it will be more easy.
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Saith some man, when he is to be converted, and is told what will be requited of him. What! pray so constantly:
Says Some man, when he is to be converted, and is told what will be requited of him. What! pray so constantly:
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What! heare the word of God so exactly: What! mortifie a mans lusts, and bid adieu to his old pleasures:
What! hear the word of God so exactly: What! mortify a men Lustiest, and bid adieu to his old pleasures:
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What! fast, and abstain from the use of the creatures, and other things that are required;
What! fast, and abstain from the use of the creatures, and other things that Are required;
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this is a hard speech, who can endure it? O, in the name of God, trie it, put in to the way, my soule for thine after thou art entred into it thou shalt finde it every day more comfortable.
this is a hard speech, who can endure it? O, in the name of God, try it, put in to the Way, my soul for thine After thou art entered into it thou shalt find it every day more comfortable.
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Moses, that was fearfull at the first, takes after any businesse without reluctation; so shalt thou.Moses, that was fearful At the First, Takes After any business without reluctation; so shalt thou.
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In the way of sinne there is oft-times a great deale of pleasure in the entrance,
In the Way of sin there is ofttimes a great deal of pleasure in the Entrance,
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and it may be there may bee a seeming sweetnesse in the progresse;
and it may be there may be a seeming sweetness in the progress;
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but the further a man goeth, the more perplexities offer themselves, and then he apprehends the trouble and danger,
but the further a man Goes, the more perplexities offer themselves, and then he apprehends the trouble and danger,
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and what will the reckoning be? It is otherwise in goodnesse, though a man be straitned in the entrance,
and what will the reckoning be? It is otherwise in Goodness, though a man be straitened in the Entrance,
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after he is accustomed to good wayes, he begins to be free, and empty and vacant of feares,
After he is accustomed to good ways, he begins to be free, and empty and vacant of fears,
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and still there is more light grows till the perfect day;
and still there is more Light grows till the perfect day;
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and that that was burthensome becomes lightsome, That it is his meat and drinke to doe the will of his Father:
and that that was burdensome becomes lightsome, That it is his meat and drink to do the will of his Father:
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he longs after the hearing of the word, and after the time of prayer, and hee is never so well as when he is so imployed, that he is as nimble in the performance as a man is in carrying one of the jovnts of his body,
he longs After the hearing of the word, and After the time of prayer, and he is never so well as when he is so employed, that he is as nimble in the performance as a man is in carrying one of the jovnts of his body,
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and there is no man doth that with difficulty.
and there is no man does that with difficulty.
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O let us labour to have the habit of good, enter into the wayes of God,
Oh let us labour to have the habit of good, enter into the ways of God,
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and make it a custome, let it once be so naturall, and we shall have joy enough.
and make it a custom, let it once be so natural, and we shall have joy enough.
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I will not say, but that clouds may sometimes come between us and our Sunne. What of all that;
I will not say, but that Clouds may sometime come between us and our Sun. What of all that;
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as they said concerning Iulian, It is a cloud that will soone passe away, and there will be joy and consolation, and comfort afterward.
as they said Concerning Iulian, It is a cloud that will soon pass away, and there will be joy and consolation, and Comfort afterwards.
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As we see it is with a man when he goes into the water in a hot season, there is a trembling of his body when he first puts in;
As we see it is with a man when he Goes into the water in a hight season, there is a trembling of his body when he First puts in;
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but after he hath drenched himselfe he is not sensible of the cold;
but After he hath drenched himself he is not sensible of the cold;
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so the way of piety is irksome at the first, but after it gives great comfort and contentment.
so the Way of piety is irksome At the First, but After it gives great Comfort and contentment.
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In the second place, Moses may here be an example to all those that God imployes to great persons,
In the second place, Moses may Here be an Exampl to all those that God employs to great Persons,
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though they be wicked, and prophane, and hard hearted, they should not refuse to go:
though they be wicked, and profane, and hard hearted, they should not refuse to go:
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If Samuel be imployed to Saul, if Elias to Ahab; and if Ezekiel goe among briers,
If Samuel be employed to Saul, if Elias to Ahab; and if Ezekielem go among briers,
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and thornes, and scorpions, as God tells him in the beginning of that Prophesie.
and thorns, and scorpions, as God tells him in the beginning of that Prophesy.
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If wee bee sent to sow seed among stones, we must be contented with the worke:
If we be sent to sow seed among stones, we must be contented with the work:
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For God is able of these stones to raise up children unto Abraham. Though their hearts be as Adamant, Zach. 7.12. it may be broken, Adamant is said to be so hard that it cannot be broken:For God is able of these stones to raise up children unto Abraham. Though their hearts be as Adamant, Zach 7.12. it may be broken, Adamant is said to be so hard that it cannot be broken:
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But Plinie in his Naturall History saith, that as stiffe as it is to indure the fire,
But Pliny in his Natural History Says, that as stiff as it is to endure the fire,
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and all the blowes, yet it may be broken with goats milke.
and all the blows, yet it may be broken with Goats milk.
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Beloved, it is possible for the hardest heart in the world to be broken, even by the blood of him that was set out by the Scape-Goat:
beloved, it is possible for the Hardest heart in the world to be broken, even by the blood of him that was Set out by the Scape-Goat:
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if he sprinkle it by our Ministery upon any, hee can breake them.
if he sprinkle it by our Ministry upon any, he can break them.
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If otherwise, if men block up their owne way, yet a man that is obedient to the message of God, he hath freed his own soul;
If otherwise, if men block up their own Way, yet a man that is obedient to the message of God, he hath freed his own soul;
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he is a savor, and a good savour to God in those that perish. So I have done with those three things;
he is a savour, and a good savour to God in those that perish. So I have done with those three things;
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The obstinacie of Pharaoh; The longanimity of God; And the piety and obedience of Moses, who though he were refractory at the first,
The obstinacy of Pharaoh; The longanimity of God; And the piety and Obedience of Moses, who though he were refractory At the First,
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now at the last goes on with a great deale of courage. I come to the commination laid downe in the second verse.
now At the last Goes on with a great deal of courage. I come to the commination laid down in the second verse.
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But if thou refuse to let them goe, I will smite all thy borders with frogs.
But if thou refuse to let them go, I will smite all thy borders with frogs.
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God speakes not to Pharaoh immediatly, but he will have Moses commend this message to him.
God speaks not to Pharaoh immediately, but he will have Moses commend this message to him.
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And indeed this hath beene Gods manner of dealing, to acquaint his messengers with his mind,
And indeed this hath been God's manner of dealing, to acquaint his messengers with his mind,
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and they to deliver it to the people he sends them to.
and they to deliver it to the people he sends them to.
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Thus he acquainted Noah with what he purposed against the old world, that he meant to bring a flood, Gen. 6. Thus he acquainted Abraham with what he would doe with Sodome. Thus he acquainted Samuel what he would doe with Saul, and the house of Eli. Thus he told Elias what he would do with Ahab and Iezebel, and their family,
Thus he acquainted Noah with what he purposed against the old world, that he meant to bring a flood, Gen. 6. Thus he acquainted Abraham with what he would do with Sodom. Thus he acquainted Samuel what he would do with Saul, and the house of Eli. Thus he told Elias what he would do with Ahab and Iezebel, and their family,
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and thus he hath dealt in all times. Nay, as it is Amos 3.7. The Lord will do nothing but he will acquaint his servants the Prophets with it.
and thus he hath dealt in all times. Nay, as it is Amos 3.7. The Lord will do nothing but he will acquaint his Servants the prophets with it.
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Non quod faciat in Coelo &c. saith Ierome, not with every thing that he doth in heaven,Non quod Faciat in Coelo etc. Says Jerome, not with every thing that he does in heaven,
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but with what he doth upon the face of the earth, God is pleased to reveal it to his Prophets,
but with what he does upon the face of the earth, God is pleased to reveal it to his prophets,
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and they must make it known to the sons of men. And this God doth out of respect to his servants;
and they must make it known to the Sons of men. And this God does out of respect to his Servants;
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for they being his favourites, and deare to him, he communicates his purpose to them.
for they being his favourites, and deer to him, he communicates his purpose to them.
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Shall I hide from Abraham the thing that I doe? Gen. 18. Why? he was the friend of God;Shall I hide from Abraham the thing that I do? Gen. 18. Why? he was the friend of God;
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he knew that he would instruct his family.
he knew that he would instruct his family.
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And then he commends them to others therein, hee shews his great prudence and providence that he fits men with messengers like themselves, Iob 33.6. saith Elihu, I am a man like thee, fit for thee, God hath appointed me to speake &c. We are not able to endure God speaking to us;
And then he commends them to Others therein, he shows his great prudence and providence that he fits men with messengers like themselves, Job 33.6. Says Elihu, I am a man like thee, fit for thee, God hath appointed me to speak etc. We Are not able to endure God speaking to us;
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we see it in the Israelites, Exod. 19. We are not able to endure not an Angell to appeare;
we see it in the Israelites, Exod 19. We Are not able to endure not an Angel to appear;
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for it was a cause of trouble to them that they appeared to; as we see in the father of Sampson, and the father of Iohn the Baptist.
for it was a cause of trouble to them that they appeared to; as we see in the father of Sampson, and the father of John the Baptist.
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Therefore God hath fitted us by condiscending to our weaknesse to speake to us by men.
Therefore God hath fitted us by condescending to our weakness to speak to us by men.
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Againe, God will make triall of men whether they will receive messengers like themselves, and so receive their message;
Again, God will make trial of men whither they will receive messengers like themselves, and so receive their message;
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whether they will reject the treasure because it is brought in a leather purse;
whither they will reject the treasure Because it is brought in a leather purse;
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whether we will receive it as the word of man, or as the word of God that is able to save our soules, as Peter saith.
whither we will receive it as the word of man, or as the word of God that is able to save our Souls, as Peter Says.
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Hence it is (for the use of it) that we denounce to you the judgements of God upon occasion.
Hence it is (for the use of it) that we denounce to you the Judgments of God upon occasion.
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The Ministers now are full of judgements oft-times.
The Ministers now Are full of Judgments ofttimes.
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How come wee by this? You must not say to us, as they did to Moses and Aaron, You take too much upon you yee sons of Levi:
How come we by this? You must not say to us, as they did to Moses and Aaron, You take too much upon you ye Sons of Levi:
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And who hath knowne Gods mind, or hath been his councellour? Isay 45. We arrogate not to our selves to know the minde of God;And who hath known God's mind, or hath been his counselor? Saiah 45. We arrogate not to our selves to know the mind of God;
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we say not as the Prophets that God communicates himselfe to us as he did to them;
we say not as the prophets that God communicates himself to us as he did to them;
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we abhorre the enthusia's of the Anabaptists. But we say this, That revealed things belong to us, and to our children.
we abhor the enthusia's of the Anabaptists. But we say this, That revealed things belong to us, and to our children.
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God hath punished such sinnes with such judgements, and still he threatneth the same judgements to such iniquities,
God hath punished such Sins with such Judgments, and still he threatens the same Judgments to such iniquities,
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and we denounce in the name of God such judgements to such sinnes.
and we denounce in the name of God such Judgments to such Sins.
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We that are Ministers observe the sinnes of this land to grow to a fearfull height,
We that Are Ministers observe the Sins of this land to grow to a fearful height,
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as for quality, for nature, and proportion; they are of the first magnitude, and so are growne up to heaven.
as for quality, for nature, and proportion; they Are of the First magnitude, and so Are grown up to heaven.
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We have observed a long time the pride of the land, not only in diet, but in apparrell excessive.
We have observed a long time the pride of the land, not only in diet, but in apparel excessive.
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We have observed the Idolatry that is creeping in among us. We have observed the uncharitablenesse in people;
We have observed the Idolatry that is creeping in among us. We have observed the uncharitableness in people;
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the ignorance as darke as hell;
the ignorance as dark as hell;
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the foule lusts, the grosse excesse in men, as if the Devill were entred into a company of swine;
the foul Lustiest, the gross excess in men, as if the devil were entered into a company of Swine;
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we have observed these, and other sinnes that provoke Gods wrath. And these, and the like we have seene impenitently committed;
we have observed these, and other Sins that provoke God's wrath. And these, and the like we have seen impenitently committed;
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and we have spit in the face of these abominations, not only seven times, but seventy times seven times.
and we have spit in the face of these abominations, not only seven times, but seventy times seven times.
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And now we see no reformation, we are bold, in the name of our God, to denounce judgements,
And now we see no Reformation, we Are bold, in the name of our God, to denounce Judgments,
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and we have told you that plague and famine would come for the sinnes of the land;
and we have told you that plague and famine would come for the Sins of the land;
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and hath the Lord suffered one jot of the words of his servants to fall? I,
and hath the Lord suffered one jot of the words of his Servants to fallen? I,
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and yet we must tell you that continuing in your iniquities, will provoke God to further wrath;
and yet we must tell you that Continuing in your iniquities, will provoke God to further wrath;
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and we may boldly say, If we be deceived, God hath deceived us, and though heaven and earth perish, there is not one word of God shall perish.
and we may boldly say, If we be deceived, God hath deceived us, and though heaven and earth perish, there is not one word of God shall perish.
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If thou refuse to let them goe. Saith Tostatus upon this place; The common way of men that are suppliants to others is to intreat a thing,
If thou refuse to let them go. Says Tostado upon this place; The Common Way of men that Are suppliants to Others is to entreat a thing,
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but never to seeme to distrust them that they aske of, and to question it:
but never to seem to distrust them that they ask of, and to question it:
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for though they bee perswaded that they shall be denied, yet they will not intimate so much for feare they should be thought to distrust the goodnesse of the giver.
for though they be persuaded that they shall be denied, yet they will not intimate so much for Fear they should be Thought to distrust the Goodness of the giver.
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And indeed if a man finde himselfe distrusted, though he had a prompt minde to satisfie the request, he is ready to fall backe againe.
And indeed if a man find himself distrusted, though he had a prompt mind to satisfy the request, he is ready to fallen back again.
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But if a man goe so farre as to manifest his distrust of the performance, yet it is not the fashion of suiters to threaten: therefore saith my Author;
But if a man go so Far as to manifest his distrust of the performance, yet it is not the fashion of Suitors to threaten: Therefore Says my Author;
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See in what manner Moses comes, not in his owne name, but in the name of God,
See in what manner Moses comes, not in his own name, but in the name of God,
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and though he spake to one that was above him, yet he saith, Let them goe, for God will not brooke a refusall.
and though he spoke to one that was above him, yet he Says, Let them go, for God will not brook a refusal.
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Thus we that are Ministers, as we call to men for obedience, and threaten them for their disobedience;
Thus we that Are Ministers, as we call to men for Obedience, and threaten them for their disobedience;
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and we speake it out of the dominion, and authority, and power that God hath invested us with, we speake it home.
and we speak it out of the dominion, and Authority, and power that God hath invested us with, we speak it home.
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For the businesse doth not lye between God and his people, as between man and man that are reciprocall, that may be equall;
For the business does not lie between God and his people, as between man and man that Are reciprocal, that may be equal;
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but it is betweene God and his People, as between a King and his Subjects, where there is a wondrous disproportion.
but it is between God and his People, as between a King and his Subject's, where there is a wondrous disproportion.
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Therefore Moses might speake, and speak imparatively, and with a commination, If thou refuse, &c. But I will not stand upon that:
Therefore Moses might speak, and speak imparatively, and with a commination, If thou refuse, etc. But I will not stand upon that:
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If thou refuse to let them goe.
If thou refuse to let them go.
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Hee doth wisely premise this, before hee speake of the judgement, that Pharaoh, and all the world may take knowledge, that God never punisheth without a cause.
He does wisely premise this, before he speak of the judgement, that Pharaoh, and all the world may take knowledge, that God never Punisheth without a cause.
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If thou refuse to let them goe, I will smite thy Country with frogs.
If thou refuse to let them go, I will smite thy Country with frogs.
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God forbid that the judge of all the world should deale unjustly, saith Abraham, Gen. 18. Ezek. 14. ult. And saith the Lord, When these things are done, you shall know that I have done justly, that what I have done was not without a cause. God forbid that the judge of all the world should deal unjustly, Says Abraham, Gen. 18. Ezekiel 14. ult. And Says the Lord, When these things Are done, you shall know that I have done justly, that what I have done was not without a cause.
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Never did God punish any man without a cause.
Never did God Punish any man without a cause.
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Was there not cause for our first parents punishment, even that we have heard? they refused to heare the command of God, and to obey it.
Was there not cause for our First Parents punishment, even that we have herd? they refused to hear the command of God, and to obey it.
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Was there not cause of the punishing of Cain? Yes, he refused to heare God when he spake to him fairly to prevent a wickednes.
Was there not cause of the punishing of Cain? Yes, he refused to hear God when he spoke to him fairly to prevent a wickedness.
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Was there not cause of punishing the old World? Yes, they were full of lusts,
Was there not cause of punishing the old World? Yes, they were full of Lustiest,
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and of cruelty, and refused to heare the Preacher of righteousnesse, so Noah is called.
and of cruelty, and refused to hear the Preacher of righteousness, so Noah is called.
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Was there not cause of punishing Gods people, and of the destruction of Ierusalem? God, saith he, sent his Prophets early,
Was there not cause of punishing God's people, and of the destruction of Ierusalem? God, Says he, sent his prophets early,
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and late, and they refused to heare them.
and late, and they refused to hear them.
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We have not hearkned to the voice of thy servants the Prophets acknowlodging the sins of the people, Dan. 10. And Christ himselfe when he gives the reason of the destruction of Ierusalem, He would have gathered them as the hen gathereth her chickens under her wing, but they would not. We have not hearkened to the voice of thy Servants the prophets acknowlodging the Sins of the people, Dan. 10. And christ himself when he gives the reason of the destruction of Ierusalem, He would have gathered them as the hen gathereth her chickens under her wing, but they would not.
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Certainly as St. Austen saith, Judgement never knew the way into the world without Sin; Sin ushered it in:
Certainly as Saint Austen Says, Judgement never knew the Way into the world without since; since ushered it in:
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therefore God must be justified in all things. For the very childe that is new borne, that never committed actuall iniquity;
Therefore God must be justified in all things. For the very child that is new born, that never committed actual iniquity;
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nay that was prevented in the birth, must justifie God if it be sent to hell;
nay that was prevented in the birth, must justify God if it be sent to hell;
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for in the rigour of Gods justice it is condemned before it be borne.
for in the rigour of God's Justice it is condemned before it be born.
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Therefore let no man say when he is afflicted, as Rebecah said, Why am I thus? upon the strugling of the twins in her womb:
Therefore let no man say when he is afflicted, as Rebecca said, Why am I thus? upon the struggling of the twins in her womb:
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reflect on thy self, and thou shalt find cause enough of the judgement of God, and greater then thou canst conceive.
reflect on thy self, and thou shalt find cause enough of the judgement of God, and greater then thou Canst conceive.
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It cannot possibly be but thou shalt finde a cause, yet this is a certaine rule, Gods judgements may be secret, but they cannot be unjust.
It cannot possibly be but thou shalt find a cause, yet this is a certain Rule, God's Judgments may be secret, but they cannot be unjust.
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I will smite thy land, and all thy borders with frogs. Much might be said concerning that party smiting;
I will smite thy land, and all thy borders with frogs. Much might be said Concerning that party smiting;
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that all the world might know, that none but he hath done it.
that all the world might know, that none but he hath done it.
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Much might be said concerning that word, I will smite, as if he should say, It shall not be a signe, it shall now be a plague, a stroake on thee, thou shalt be sensible of it:
Much might be said Concerning that word, I will smite, as if he should say, It shall not be a Signen, it shall now be a plague, a stroke on thee, thou shalt be sensible of it:
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I will not now deale with signes, but will come nearer then before: but these I passe, and come to speake of the judgement.
I will not now deal with Signs, but will come nearer then before: but these I pass, and come to speak of the judgement.
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I will smite thy land with frogs. Though it be true that God hath all creatures to serve him;
I will smite thy land with frogs. Though it be true that God hath all creatures to serve him;
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He being the Lord of Hoasts, they are at his beck. The fire comes downe to burne Sodome. The water drownes the Egyptians.
He being the Lord of Hosts, they Are At his beck. The fire comes down to burn Sodom. The water drowns the egyptians.
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The earth swallowes Corah, Dathan and Abyram. The Lion consumes the disobedient Prophet.
The earth Swallows Corah, Dathan and Abiram. The lion consumes the disobedient Prophet.
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The Beares destroy 42 children that mocked Elisha. The Serpents sting the disobedient in the wildernesse.
The Bears destroy 42 children that mocked Elisha. The Serpents sting the disobedient in the Wilderness.
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Which by the way, will be a shame to man at the last day, that all creatures are dutifull to God, and man only rebels.
Which by the Way, will be a shame to man At the last day, that all creatures Are dutiful to God, and man only rebels.
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As one said, That beasts shall give evidence at the last day against man, that they serve him,
As one said, That beasts shall give evidence At the last day against man, that they serve him,
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but he doth not serve God; to shew that they are dutifull to their maker: but man is refractory, and a rebell.
but he does not serve God; to show that they Are dutiful to their maker: but man is refractory, and a rebel.
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But now though God have all creatures at his beck, to command them, and that he can send one disease,
But now though God have all creatures At his beck, to command them, and that he can send one disease,
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and one judgement as well as another; yet here hee sends frogs. And why frogs?
and one judgement as well as Another; yet Here he sends frogs. And why frogs?
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Reverend Calvin gives two reasons, why frogs rather then any other judgement.
Reverend calvin gives two Reasons, why frogs rather then any other judgement.
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First, saith he, Ignominio causa, &c. He would shame Pharaoh that proud monster, that cried out, Who is the Lord that I should obey him.
First, Says he, Ignominio causa, etc. He would shame Pharaoh that proud monster, that cried out, Who is the Lord that I should obey him.
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The Lord takes downe the pride of him by base contemptible creatures.
The Lord Takes down the pride of him by base contemptible creatures.
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Certainly you must needs thinke, that it troubled Pharaoh much, and he would say with himselfe,
Certainly you must needs think, that it troubled Pharaoh much, and he would say with himself,
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when he saw the abundance of frogs (that after, God willing, we shall speak of) What! if we had been overcome by power:
when he saw the abundance of frogs (that After, God willing, we shall speak of) What! if we had been overcome by power:
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If a for raine Prince had invaded my land, and thrust me out, it had been some honour;
If a for rain Prince had invaded my land, and thrust me out, it had been Some honour;
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but to have my land overrun with frogs, that I cannot eat my meat, or lye in my bed with comfort for these contemptible creatures, what a vexation is it? It must needs vex the heart of that proud King.
but to have my land overrun with frogs, that I cannot eat my meat, or lie in my Bed with Comfort for these contemptible creatures, what a vexation is it? It must needs vex the heart of that proud King.
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God would take him downe in his insolencie, by this poore, base, contemptible creature. Thus God hath done oft-times;
God would take him down in his insolency, by this poor, base, contemptible creature. Thus God hath done ofttimes;
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he punished the Egyptians afterwards by lyce, the poorest, and basest creature of all.
he punished the egyptians afterwards by lice, the Poorest, and Basest creature of all.
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So, he punished Herod by wormes; hee that was so proud that he entertained the applause of the paraziticall people, The voyce of God and not of man.
So, he punished Herod by worms; he that was so proud that he entertained the applause of the paraziticall people, The voice of God and not of man.
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And we read of a Bishop in the Ecclesiasticall story that was punished by rats, after he had called the poore people rats and mice. So, that insolent Pope Adrian the fourth, our Country-man:
And we read of a Bishop in the Ecclesiastical story that was punished by rats, After he had called the poor people rats and mice. So, that insolent Pope Adrian the fourth, our Countryman:
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God used no other thing to take him away, but a flye to choke him.
God used no other thing to take him away, but a fly to choke him.
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Poore things God hath to humble great men of the world, and to take downe their pride.
Poor things God hath to humble great men of the world, and to take down their pride.
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This the Apostle hath, 1 Cor. 1.27.
This the Apostle hath, 1 Cor. 1.27.
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God hath chosen the weake things of the world to confound the mighty, and foolish things to confound the wise, God hath chosen the weak things of the world to confound the mighty, and foolish things to confound the wise,
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and base and meane things, and things that are not, to bring to nought things that are. and base and mean things, and things that Are not, to bring to nought things that Are.
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Things that are of no name nor number among the sonnes of men, God hath chosen to controll the great men of the world, that thinke it an honour to them to fight against God.
Things that Are of no name nor number among the Sons of men, God hath chosen to control the great men of the world, that think it an honour to them to fight against God.
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You see how contemptuously and scornfully Goliah looks on David, Come, and I will give thy flesh unto the fowles of the aire,
You see how contemptuously and scornfully Goliath looks on David, Come, and I will give thy Flesh unto the fowls of the air,
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and unto the beasts of the field. Yet God ordained that poore stripling to strike downe that great monster;and unto the beasts of the field. Yet God ordained that poor stripling to strike down that great monster;
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and so he did to the honour of God, and to the rescuing of the glory and Israel of God.
and so he did to the honour of God, and to the rescuing of the glory and Israel of God.
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Therefore whensoever God laies shame and disgrace on us, and punisheth us by creatures that we contemne and scorne:
Therefore whensoever God lays shame and disgrace on us, and Punisheth us by creatures that we contemn and scorn:
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reflect on the pride of thy heart, that is the reason that God hath inflicted it to abate thy pride;
reflect on the pride of thy heart, that is the reason that God hath inflicted it to abate thy pride;
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the more base the punishment is, the more is thy pride that God useth that to bring thee downe.
the more base the punishment is, the more is thy pride that God uses that to bring thee down.
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The more lofty a mans thoughts be, the more base shall the meanes of his humiliation be.
The more lofty a men thoughts be, the more base shall the means of his humiliation be.
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Secondly, Calvin gives another reason, why God sent frogs, that Pharaoh, and his people might understand that all this while they led their lives,
Secondly, calvin gives Another reason, why God sent frogs, that Pharaoh, and his people might understand that all this while they led their lives,
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and enjoyed the latitude of their health and livelihood by Gods meer favour. That though they contemned him, or at least did not thinke of him;
and enjoyed the latitude of their health and livelihood by God's mere favour. That though they contemned him, or At least did not think of him;
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yet they should know that he was the God of all the world, and that it was he that preserved them all the while:
yet they should know that he was the God of all the world, and that it was he that preserved them all the while:
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for Egypt being a place of a puddle and a standing poole, and Nylus but a lake, it was apt to breed frogs. And there being so much water and innundations,
for Egypt being a place of a puddle and a standing pool, and Nylus but a lake, it was apt to breed frogs. And there being so much water and inundations,
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and such slime left, it might breed frogs in abundance; there might be abundance before:
and such slime left, it might breed frogs in abundance; there might be abundance before:
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But God restrained that fertile Country of frogs, so that all this while they were not chastised by this judgement;
But God restrained that fertile Country of frogs, so that all this while they were not chastised by this judgement;
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they might acknowledge that from God they received this immunity.
they might acknowledge that from God they received this immunity.
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And certainly, It is a great mercy for men to be free from the calamity of brute creatures.
And Certainly, It is a great mercy for men to be free from the calamity of brutus creatures.
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It is a great mercy of God, we must acknowledge it his worke and blessing, that we are kept free from them.
It is a great mercy of God, we must acknowledge it his work and blessing, that we Are kept free from them.
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For when man was fallen he did not only make God his enemy, but every creature;
For when man was fallen he did not only make God his enemy, but every creature;
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that every creature is ready to take the part of God against man for sinne,
that every creature is ready to take the part of God against man for sin,
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and would fall upon man to revenge the wrath of God, but only God restraines them.
and would fallen upon man to revenge the wrath of God, but only God restrains them.
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Therefore you shall sinde among the judgements that God threatneth against wicked men, Ezek. 14.21.
Therefore you shall sinde among the Judgments that God threatens against wicked men, Ezekiel 14.21.
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Hee threatneth them with be ests, wilde and noysome, that they should come and doe mischiefe to the people,
He threatens them with be ests, wild and noisome, that they should come and do mischief to the people,
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as well as the plague, and famine, and sword. So we finde it promised as a blessing, Iob 5.23. The man that feareth God shall be at peace with the beasts of the field. And Hos. 2.18.
as well as the plague, and famine, and sword. So we find it promised as a blessing, Job 5.23. The man that fears God shall be At peace with the beasts of the field. And Hos. 2.18.
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I will make for them a covenant with the beasts of the field, and with the fowles of the heaven, I will make for them a Covenant with the beasts of the field, and with the fowls of the heaven,
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and with the very creeping things of the earth. and with the very creeping things of the earth.
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As if he should say, they will not be at peace with those that are sinfull,
As if he should say, they will not be At peace with those that Are sinful,
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except I restraine them, and keep them in, or else they will be sure to shew their wrath against man for his disobedience against God.
except I restrain them, and keep them in, or Else they will be sure to show their wrath against man for his disobedience against God.
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It is Gods restraining that keeps them in, that else would flye upon man for sinne.
It is God's restraining that keeps them in, that Else would fly upon man for sin.
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The Lion devoured not the Asse that devoured the Prophet;
The lion devoured not the Ass that devoured the Prophet;
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God would have him goe no further but restrained him from killing him, that he was as apt to fall on as the man.
God would have him go no further but restrained him from killing him, that he was as apt to fallen on as the man.
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Therefore, in the dangers that we escape from beasts, and brute creatures, let us give praise to God.
Therefore, in the dangers that we escape from beasts, and brutus creatures, let us give praise to God.
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For as St. Austen said, He thanked God not only for the sinnes that he had remitted,
For as Saint Austen said, He thanked God not only for the Sins that he had remitted,
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but those sinnes that he had kept him from.
but those Sins that he had kept him from.
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So I tell thee we are bound to thanke God for privative favours, I meane not only for those afflictions that we are delivered out of;
So I tell thee we Are bound to thank God for privative favours, I mean not only for those afflictions that we Are Delivered out of;
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but those crosses and calamities that we are kept from that come not into the conceit of a great number of you,
but those Crosses and calamities that we Are kept from that come not into the conceit of a great number of you,
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when you have armed all the creatures against you by your sinnes;
when you have armed all the creatures against you by your Sins;
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and yet you go on free, and they doe not that that they would, but God restraines them.
and yet you go on free, and they do not that that they would, but God restrains them.
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You thinke it is no mercy.
You think it is no mercy.
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But we must acknowledge Gods goodnesse and favour that he keeps in the creature that else would revenge him, give the glory to God.
But we must acknowledge God's Goodness and favour that he keeps in the creature that Else would revenge him, give the glory to God.
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How oft have you knowne people, some goared with Oxen, some killed with Horses, some stung with Serpents, some torne by Dogs.
How oft have you known people, Some gored with Oxen, Some killed with Horses, Some stung with Serpents, Some torn by Dogs.
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Why hath not all this fallen upon you or me? Is it not Gods mercy?
Why hath not all this fallen upon you or me? Is it not God's mercy?
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That the frogs did not doe this to Egypt before, was it not Gods mercy? And that these creatures are kept from us, is it not Gods favour? Therefore,
That the frogs did not do this to Egypt before, was it not God's mercy? And that these creatures Are kept from us, is it not God's favour? Therefore,
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if others be slaine, and touched, and smitten, let us keep a Passeover; let us give glory to God, in whom we live, move, and have our being:
if Others be slain, and touched, and smitten, let us keep a Passover; let us give glory to God, in whom we live, move, and have our being:
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and let us live to his glory, and according to his commandements, without whom we cannot live one moment.
and let us live to his glory, and according to his Commandments, without whom we cannot live one moment.
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THE SECOND SERMON Vpon EXOD. CHAP. 8. VERS. 2.3. I will smite all thy borders with frogs.
THE SECOND SERMON Upon EXOD. CHAP. 8. VERS. 2.3. I will smite all thy borders with frogs.
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And the river shall bring forth frogs abundantly, which shall come up into thine house, and into thy bedchamber, and upon thy bed &c. NOw we come to the amplification of this judgement.
And the river shall bring forth frogs abundantly, which shall come up into thine house, and into thy bedchamber, and upon thy Bed etc. NOw we come to the amplification of this judgement.
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First, from the generality of it, in regard both of the persons, and the place: the King and the Subjects:
First, from the generality of it, in regard both of the Persons, and the place: the King and the Subject's:
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The bedchamber, as well as the common roomes; the pastrie and kneading trough, as well as other utinsells.
The bedchamber, as well as the Common rooms; the pastry and kneading trough, as well as other utinsells.
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Secondly, from the place from which this mischiefe should come, from the River. Thirdly, from the manner, the noysomnesse and irksomnesse of it;
Secondly, from the place from which this mischief should come, from the River. Thirdly, from the manner, the noysomnesse and irksomnesse of it;
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they should crawle and creep upon them in that manner as was fearfull to behold.
they should crawl and creep upon them in that manner as was fearful to behold.
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These things being woven one within another, I will not tye my selfe to this strict method I have laid downe;
These things being woven one within Another, I will not tie my self to this strict method I have laid down;
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but I will gather observations as I goe along, and as the clauses present themselves; and I will begin where I left.
but I will gather observations as I go along, and as the clauses present themselves; and I will begin where I left.
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It is said here, I will smite all thy borders with frogs. It is well knowne that Egypt is a large place, and full of inhabitants.
It is said Here, I will smite all thy borders with frogs. It is well known that Egypt is a large place, and full of inhabitants.
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All places and persons that were in Egypt God threatned to smite with this judgement, yet you shall finde that Pharaoh was the maine offender;
All places and Persons that were in Egypt God threatened to smite with this judgement, yet you shall find that Pharaoh was the main offender;
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it was he that used his power to mischiefe, to plague Gods people, so as he provoked God to plague all Egypt: And my observation shall be this, Multitudes are punished oft-times for one mans sinne.
it was he that used his power to mischief, to plague God's people, so as he provoked God to plague all Egypt: And my observation shall be this, Multitudes Are punished ofttimes for one men sin.
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The borders of Egypt all of them, all the places and inhabitants were plagued for Pharaohs offence.
The borders of Egypt all of them, all the places and inhabitants were plagued for Pharaohs offence.
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Examples in Scripture are frequent to prove this.
Examples in Scripture Are frequent to prove this.
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Abimelech was the faulter, the party that faulted, and behold all the wombes in Abimelechs family were shut up, Gen. 20. So in Ios. 7. Ay was besieged,Abimelech was the falter, the party that faulted, and behold all the wombs in Abimelechs family were shut up, Gen. 20. So in Ios. 7. Ay was besieged,
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and some were to goe up against it: but some of the men come out of Ay and slay 36 of the Isralites:
and Some were to go up against it: but Some of the men come out of Ay and slay 36 of the Israelites:
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It troubled Ioshua, and the Elders, and they fall downe before the Lord, and he satisfies them presently, There is an accursed thing among you, seeke it out or else you shall not prevaile:
It troubled Ioshua, and the Elders, and they fallen down before the Lord, and he Satisfies them presently, There is an accursed thing among you, seek it out or Else you shall not prevail:
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So there was one Athan that had stollen a Babylonish garment, and a wedge of gold.
So there was one Athan that had stolen a Babylonish garment, and a wedge of gold.
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Saith Salvianus, One mans sinne, was many mens misery.
Says Salvianus, One men sin, was many men's misery.
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Saul was the man that sinned against the poore Gibionites, you see how all Israel was plagued with three yeares famine, 2 Sam. 21. So we finde David, whether out of curiosity,Saul was the man that sinned against the poor Gibeonites, you see how all Israel was plagued with three Years famine, 2 Sam. 21. So we find David, whither out of curiosity,
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or vain-glory, he would needs number the people, yet seventy thousand were slaine by the pestilence, 2 Sam. 24. Ionah was the man that faulted,
or vainglory, he would needs number the people, yet seventy thousand were slain by the pestilence, 2 Sam. 24. Jonah was the man that faulted,
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and all the ship, and the people in the ship were in danger; and he himselfe ingeniously confessed that it was for his sake that the storme came,
and all the ship, and the people in the ship were in danger; and he himself ingeniously confessed that it was for his sake that the storm Come,
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and that they should prosper and doe well, if they were disburthened of him. Therefore the heathen could say, the whole City must suffer for one mans ill.
and that they should prosper and do well, if they were disburdened of him. Therefore the heathen could say, the Whole city must suffer for one men ill.
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And another of them observed of the Greeks unius obnoxa & furia &c. one mans wickednesse, is all mens trouble.
And Another of them observed of the Greeks unius obnoxa & Furia etc. one men wickedness, is all men's trouble.
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Now will some man say (if it may be lawfull to aske the question) what justice is there in this, that one man should sinne,
Now will Some man say (if it may be lawful to ask the question) what Justice is there in this, that one man should sin,
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and other folke be punished? will not this justifie the cavill of the old Atheists, That one man was sicke,
and other folk be punished? will not this justify the cavil of the old Atheists, That one man was sick,
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and another tooke the physicke? Doth not God say in Ezekiel, The soule that sinneth shall dye? and would he not have that cursed proverb suppressed, The fathers have eaten soure grapes,
and Another took the physic? Does not God say in Ezekielem, The soul that Sinneth shall die? and would he not have that cursed proverb suppressed, The Father's have eaten sour grapes,
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and the childrens teeth are set on edge? And doth not St. Paul say, Gal. 6, Every man shall beare his owne burthen. and the Children's teeth Are Set on edge? And does not Saint Paul say, Gal. 6, Every man shall bear his own burden.
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Why then if Pharaoh sinne, let Pharaoh alone be punished;
Why then if Pharaoh sin, let Pharaoh alone be punished;
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why should God smite all the borders of Egypt? David said, when he saw the Angell forrage the whole Army,
why should God smite all the borders of Egypt? David said, when he saw the Angel forage the Whole Army,
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and the people, What have these sheep done, 2 Sam. 24.
and the people, What have these sheep done, 2 Sam. 24.
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Now for the answer to this, there must be one ground necessarily laid in the first place,
Now for the answer to this, there must be one ground necessarily laid in the First place,
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and that is this, That however things appeare to us, God neither is, nor can be unjust,
and that is this, That however things appear to us, God neither is, nor can be unjust,
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as in nothing else, so not in punishing: God forbid, that the judge of all the world should be unjust, Gen 18.25. Is God unrighteous, Rom. 3.5. when he executes vengeance? It is true the wayes of God are far beyond out apprehension, beyond the possibility of our attaining, we may as well empty the Ocean into a cockle shell.
as in nothing Else, so not in punishing: God forbid, that the judge of all the world should be unjust, Gen 18.25. Is God unrighteous, Rom. 3.5. when he executes vengeance? It is true the ways of God Are Far beyond out apprehension, beyond the possibility of our attaining, we may as well empty the Ocean into a cockle shell.
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The righteousnesse of God is a high mountaine; The righteousness of God is a high mountain;
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the judgements of God is a great deep, Psal. 36. The well is deepe, and wee have not wherewith to draw, Ioh. 4. But this is ever certaine,the Judgments of God is a great deep, Psalm 36. The well is deep, and we have not wherewith to draw, John 4. But this is ever certain,
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though we doe not alway see the reason, there is a reason that we cannot see, That God is righteous in all his wayes,
though we do not always see the reason, there is a reason that we cannot see, That God is righteous in all his ways,
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and holy in all his works, Psal. 145.17. That is the ground that I lay in generall.and holy in all his works, Psalm 145.17. That is the ground that I lay in general.
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More particularly now for the answer;
More particularly now for the answer;
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some will say, That a King and his People make but one person, or one body;
Some will say, That a King and his People make but one person, or one body;
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therefore it is free for God since Pharaoh sinned, to plague all Egypt, since they were his dominion and people;
Therefore it is free for God since Pharaoh sinned, to plague all Egypt, since they were his dominion and people;
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it was free for him for a paine in the head to open a veine in the arme.
it was free for him for a pain in the head to open a vein in the arm.
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As men take liberty when the hand is faulty, to put the feet in the stockes.
As men take liberty when the hand is faulty, to put the feet in the stocks.
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But this comes not home sufficiently;
But this comes not home sufficiently;
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though it may hold in regard of Pharaoh, and his people making one body, or in regard of a Master and his family that make but one body,
though it may hold in regard of Pharaoh, and his people making one body, or in regard of a Master and his family that make but one body,
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or of a Father and his childe; because as Aquinas saith, The childe is part of the parent.
or of a Father and his child; Because as Aquinas Says, The child is part of the parent.
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But how doth it hold when men are in the same ranke and condition, and multitudes of them are punished for one mans sin? Therefore to salve it fully;
But how does it hold when men Are in the same rank and condition, and Multitudes of them Are punished for one men since? Therefore to salve it Fully;
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know that there is a double impulsive cause of punishment. First, that that is called pro NONLATINALPHABET. Secondly, pro NONLATINALPHABET.
know that there is a double impulsive cause of punishment. First, that that is called Pro. Secondly, Pro.
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Not to perplex you with the nycities of the Schooles, thesetwo causes differ thus, as the cause and the occasion. To put an instance.
Not to perplex you with the nycities of the Schools, thesetwo Causes differ thus, as the cause and the occasion. To put an instance.
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A man that hath fed full a long time, comes to have a pletory fulnesse of crude,
A man that hath fed full a long time, comes to have a pletory fullness of crude,
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and raw humours in his stomach.
and raw humours in his stomach.
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It falls out that this party riding after in the wet, taking cold, he begins to shiver and shake;
It falls out that this party riding After in the wet, taking cold, he begins to shiver and shake;
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and after he falls into a durable lasting Feaver.
and After he falls into a durable lasting Fever.
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If the Physitian be a wise and understanding man, aske him what was the proper cause of this sicknesse? and he will tell you the inward ill humours of the body, and the abounding of them:
If the physician be a wise and understanding man, ask him what was the proper cause of this sickness? and he will tell you the inward ill humours of the body, and the abounding of them:
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yet it is like enough, that it had not turned to a Feaver so soone,
yet it is like enough, that it had not turned to a Fever so soon,
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if he had not tooke cold of his feet, or beene some way troubled in his journey.
if he had not took cold of his feet, or been Some Way troubled in his journey.
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So when God brings punishment upon people, the proper cause is in every mans selfe. There are personall sins inevery man to make him obnoxious to the curse of God;
So when God brings punishment upon people, the proper cause is in every men self. There Are personal Sins In every man to make him obnoxious to the curse of God;
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yet may the sinnes of the father, or parent, or neighbour be the occasion that God will punish sin.
yet may the Sins of the father, or parent, or neighbour be the occasion that God will Punish since.
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So that we say, the personall sinnes of men, are the primary, internall, antecedent dispositive cause of Gods judgements;
So that we say, the personal Sins of men, Are the primary, internal, antecedent dispositive cause of God's Judgments;
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but the sinnes of other men, they may bee the externall irritating, exitating cause of Gods judgements;
but the Sins of other men, they may be the external irritating, exitating cause of God's Judgments;
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for these are the tearmes of the Schoole-men.
for these Are the terms of the Schoolmen.
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And this helpes to salve that great question, Why the children are punished for the fathers sinnes? For God in just judgement oft-times gives up the chile to follow the steps of the father. There is something in nature:
And this helps to salve that great question, Why the children Are punished for the Father's Sins? For God in just judgement ofttimes gives up the chile to follow the steps of the father. There is something in nature:
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for especially those sinnes that are sensuall, that symbolize with the predominant humour in the body, may prove oft as diseases in the body, hereditary.
for especially those Sins that Are sensual, that symbolise with the predominant humour in the body, may prove oft as diseases in the body, hereditary.
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Secondly, sometimes example, that workes much vitius corrumpunt vitia &c. examples that are so neare us often corrupt sooner, and taint deeper. Sometime education may helpe;
Secondly, sometime Exampl, that works much vitius Corrupt Vices etc. Examples that Are so near us often corrupt sooner, and taint Deeper. Sometime education may help;
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the father may instruct his childe in Idolatry, in the rudiments of covetousnesse, and the like.
the father may instruct his child in Idolatry, in the rudiments of covetousness, and the like.
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So, many beggars bring up their children to idlenesse, and theeving. But suppose the childe be free from the fathers iniquity which hee hath committed;
So, many beggars bring up their children to idleness, and thieving. But suppose the child be free from the Father's iniquity which he hath committed;
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yet he hath sinnes enow of his owne that may justly cause the wrath of God towards him;
yet he hath Sins enough of his own that may justly cause the wrath of God towards him;
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yet it may be when he shall be punished in such a time, in such a measure,
yet it may be when he shall be punished in such a time, in such a measure,
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and manner, and other circumstances, the sinnes of the father may be the occasion of the childs punishment;
and manner, and other Circumstances, the Sins of the father may be the occasion of the child's punishment;
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the remembrance of that may cause God to punish him at that time, and with those circumstances.
the remembrance of that may cause God to Punish him At that time, and with those Circumstances.
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Now for the use of this to our selves;
Now for the use of this to our selves;
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it lets us see, Beloved, (if a multitude may be punished for one mans sinne) what a mischiefe a wicked man is to the place he lives in.
it lets us see, beloved, (if a multitude may be punished for one men sin) what a mischief a wicked man is to the place he lives in.
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For as it is with the childe of God, he is a great blessing wheresoever he comes,
For as it is with the child of God, he is a great blessing wheresoever he comes,
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as God said of Abraham, Thou shalt be a blessing, Gen. 12. So was Lot, he was the party that bare the Sodomites all the time that he was among them, Gen. 19. So you shall finde that had there beene tenne good persons in all those Cities they had beene spared.
as God said of Abraham, Thou shalt be a blessing, Gen. 12. So was Lot, he was the party that bore the Sodomites all the time that he was among them, Gen. 19. So you shall find that had there been tenne good Persons in all those Cities they had been spared.
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The innocent man delivers the Island, Iob 22.30. and reprieves it from the sentence that is gone out against it.The innocent man delivers the Island, Job 22.30. and reprieves it from the sentence that is gone out against it.
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Abab hath so much sense that he thinkes he shall be the better by Ieboshaphats accompanying him to the battell.Abab hath so much sense that he thinks he shall be the better by Ieboshaphats accompanying him to the battle.
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And all the people fared the better for St. Pauls going in the ship, Act. 27. Saith St. Ambrose, Good men are the wall of the Country,
And all the people fared the better for Saint Paul's going in the ship, Act. 27. Says Saint Ambrose, Good men Are the wall of the Country,
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and St. Chrysostome saith, They are the marrow of the Country.
and Saint Chrysostom Says, They Are the marrow of the Country.
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On the other side, a wicked man is a plague, and a curse to the place he lives in;
On the other side, a wicked man is a plague, and a curse to the place he lives in;
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let him be never so noble, never so honourable, or potent, or wealthy;
let him be never so noble, never so honourable, or potent, or wealthy;
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if he bee a prophase man hee labours to hasten Gods judgements on the place he is in.
if he be a prophase man he labours to hasten God's Judgments on the place he is in.
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We read of one Byas the Philosopher that travelling in a ship in a tempest, with a great number of odd fellowes;
We read of one Bias the Philosopher that traveling in a ship in a tempest, with a great number of odd Fellows;
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some of them very rakeshames and naught;
Some of them very rakeshames and nought;
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they began in the tempest, in that extremity (as men will doe) to call upon the gods:
they began in the tempest, in that extremity (as men will do) to call upon the God's:
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he comes to them, and saith unto them with some jest, not in earnest, saith he, Hold your peace,
he comes to them, and Says unto them with Some jest, not in earnest, Says he, Hold your peace,
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lest the Gods take knowledge that you are here, and not only you, but we suffer for your sakes.
lest the God's take knowledge that you Are Here, and not only you, but we suffer for your sakes.
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And the History saith, That Iohn the Evangelist when he came into the Bath where Cerinthus was, he got out presently;
And the History Says, That John the Evangelist when he Come into the Bath where Cerinthus was, he god out presently;
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his reason was lest the Bath should fall for that mans sake.
his reason was lest the Bath should fallen for that men sake.
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Many a wicked man, being challenged for his impiety, and not able to excuse or justifie it any way;
Many a wicked man, being challenged for his impiety, and not able to excuse or justify it any Way;
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yet he hath thus much to say; What need you trouble your selfe about me, I hurt none but my selfe?
yet he hath thus much to say; What need you trouble your self about me, I hurt none but my self?
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Alas, God knowes, if it were no more, it were too much that a man with Saul, should fall upon his owne sword.
Alas, God knows, if it were no more, it were too much that a man with Saul, should fallen upon his own sword.
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Vtinam vel sic &c. as St. Austen saith, I would to God it were no more;Vtinam vel sic etc. as Saint Austen Says, I would to God it were no more;
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but if thou be a wicked man, thou hurtest not only thy selfe, but more; (I speake not of thy example so much) thou ingagest the place thou livest in to the wrath of God, thou pullest it down.
but if thou be a wicked man, thou hurtest not only thy self, but more; (I speak not of thy Exampl so much) thou ingagest the place thou Livest in to the wrath of God, thou pullest it down.
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The City of Abell entertained Sheba, 2 Sam. 20. It had like to cost them all their blood:
The city of Abel entertained Sheba, 2 Sam. 20. It had like to cost them all their blood:
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for if the head of that Traitor had not beene throwne over the wall, the edge of Ioabs sword had fallen upon the whole City.
for if the head of that Traitor had not been thrown over the wall, the edge of Ioabs sword had fallen upon the Whole city.
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And if the people had not separated themselves from the Tents of Corah, Dathan and Abiram, they had been involved in the same judgement, Num. 16.
And if the people had not separated themselves from the Tents of Corah, Dathan and Abiram, they had been involved in the same judgement, Num. 16.
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Therefore it behoves the children of God nearly to take heed what company they consort with;
Therefore it behoves the children of God nearly to take heed what company they consort with;
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not only in regard of suspition, that they may not be suspected to be such as they converse with; but in regard of infection:
not only in regard of suspicion, that they may not be suspected to be such as they converse with; but in regard of infection:
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for sinne is as taking as the plague. Thirdly, in regard of the malediction.
for sin is as taking as the plague. Thirdly, in regard of the malediction.
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Therefore in Revel. 18. God saith, Come out of her my people, that yee be not partakers of her sinnes,
Therefore in Revel. 18. God Says, Come out of her my people, that ye be not partakers of her Sins,
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and that ye receive not of her plagues. There is a humour in some people in the world;and that you receive not of her plagues. There is a humour in Some people in the world;
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if the seat be pleasant, or extraordinary commodious and profitable, they will cast themselves into the place though the inhabitants be as full of sinne as may be.
if the seat be pleasant, or extraordinary commodious and profitable, they will cast themselves into the place though the inhabitants be as full of sin as may be.
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It was the humour of Lot, he liked the plaine of Iordan well, and thought Sodome as the garden of Eden; thought he, My lot is fallen in a good ground, he looked not to the inhabitants: but hee rued it after.
It was the humour of Lot, he liked the plain of Iordan well, and Thought Sodom as the garden of Eden; Thought he, My lot is fallen in a good ground, he looked not to the inhabitants: but he rued it After.
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So, all those that for pleasure, or profit cast themselves among the wicked, certainly they shall be scorched with those flames that the wicked are apt to kindle where they dwell.
So, all those that for pleasure, or profit cast themselves among the wicked, Certainly they shall be scorched with those flames that the wicked Are apt to kindle where they dwell.
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The second Use, since God takes occasion by one mans sinne to punish many, and yet those not without fault;
The second Use, since God Takes occasion by one men sin to Punish many, and yet those not without fault;
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It should teach us to acknowledge when God punisheth us that it is just, and that we our selves deserve it what ever the occasion be.
It should teach us to acknowledge when God Punisheth us that it is just, and that we our selves deserve it what ever the occasion be.
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Seneca tells a story of Pison a Roman Generall, he commanded a Souldier to be put to death;Senecca tells a story of Pison a Roman General, he commanded a Soldier to be put to death;
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because he returned without his fellow that went out with him to the Campe, and said he killed him because hee mist him.
Because he returned without his fellow that went out with him to the Camp, and said he killed him Because he missed him.
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The Captaine that had order to put the fellow to death, espying the man comming that was missing stayed the execution:
The Captain that had order to put the fellow to death, espying the man coming that was missing stayed the execution:
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Therefore Pison put all three to death.
Therefore Pison put all three to death.
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What was his reason? Saith hee to the first, I have condemned you already, I will nor reverse my judgement.
What was his reason? Says he to the First, I have condemned you already, I will nor reverse my judgement.
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Saith he to the second man you shall dye, because of your going away, and exposing your fellow to death.
Says he to the second man you shall die, Because of your going away, and exposing your fellow to death.
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And to the Centurion, you shall dye, because you know not what it is to obey a Generall.
And to the Centurion, you shall die, Because you know not what it is to obey a General.
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So saith Seneca, he busied his head to finde some cause, because there was none.
So Says Senecca, he busied his head to find Some cause, Because there was none.
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But it need not be so with God, he need not busie his braine to finde cause to punish any of us that can pretend the greatest innocency:
But it need not be so with God, he need not busy his brain to find cause to Punish any of us that can pretend the greatest innocency:
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for our owne thoughts, words, and deeds (God knowes) minister hourely occasion and knowledge.
for our own thoughts, words, and Deeds (God knows) minister hourly occasion and knowledge.
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Therefore I say, whensoever it pleaseth God to lay his hand on us, though another may be the occasion,
Therefore I say, whensoever it Pleases God to lay his hand on us, though Another may be the occasion,
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yet justifie God in his sayings, and cleare him when he is judged.
yet justify God in his sayings, and clear him when he is judged.
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All the difference is but this, as you see it is with a company of fellons, that have committed robberies in several places of the County, they are all brought to the same Gaol;
All the difference is but this, as you see it is with a company of felons, that have committed robberies in several places of the County, they Are all brought to the same Gaol;
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they are all arraigned at the same bar, they all perish at the same tree:
they Are all arraigned At the same bar, they all perish At the same tree:
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so God gathers the sins of men, it may be upon some occasion, and punisheth them all together;
so God gathers the Sins of men, it may be upon Some occasion, and Punisheth them all together;
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but they have sins enow of their owne in particular that expose them to wrath; therefore let us ever acknowledge that God is just.
but they have Sins enough of their own in particular that expose them to wrath; Therefore let us ever acknowledge that God is just.
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I have heard and read of that saying of Prince Henry in the time of his sicknesse, that same delitiae humanae, as it is said of Titus (whose death was to this Kingdome as so much of the best blood let out of the veines of Israel ) when it was told him that the sinnes of the people caused that affliction on him.
I have herd and read of that saying of Prince Henry in the time of his sickness, that same Delitiae humanae, as it is said of Titus (whose death was to this Kingdom as so much of the best blood let out of the Veins of Israel) when it was told him that the Sins of the people caused that affliction on him.
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O no, saith he, I have sins enow of mine owne.
O no, Says he, I have Sins enough of mine own.
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So should we all confesse, though God take occasion by another mans sinne, and by the neglect of another person to fire my house,
So should we all confess, though God take occasion by Another men sin, and by the neglect of Another person to fire my house,
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yet God hath just cause to bring it on me.
yet God hath just cause to bring it on me.
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God had cause against the seventy thousand that dyed of the plague, though Davids sin were the occasion;
God had cause against the seventy thousand that died of the plague, though Davids since were the occasion;
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yet there was a meritorious cause in them. So, though Pharaoh sinned, yet all these Egyptians were not without faust;
yet there was a meritorious cause in them. So, though Pharaoh sinned, yet all these egyptians were not without faust;
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for they hated the Isralites, and without doubt were glad of the hard measure of the people of God; therefore they justly suffered.
for they hated the Israelites, and without doubt were glad of the hard measure of the people of God; Therefore they justly suffered.
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Though the hardnese of Pharaohs heart were the occasion, yet there was cause in the people.
Though the hardnese of Pharaohs heart were the occasion, yet there was cause in the people.
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All the borders and confines of Egypt were smitten. So much for that. The next clause is, The river shall bring forth frogs. Marke it well:
All the borders and confines of Egypt were smitten. So much for that. The next clause is, The river shall bring forth frogs. Mark it well:
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The river, why must this abundance of noysome creatures come out of the river rather then other places? God by his word, could have brought infinite thousands more then here were;The river, why must this abundance of noisome creatures come out of the river rather then other places? God by his word, could have brought infinite thousands more then Here were;
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yet God will make the river the instrument of the vengeance;
yet God will make the river the Instrument of the vengeance;
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for two causes, saith Theodoret upon my Text. First, for the confidence that the Egyptians had in their river. Secondly,
for two Causes, Says Theodoret upon my Text. First, for the confidence that the egyptians had in their river. Secondly,
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for the cruelty that they exercised in the river. I will touch both these briefly.
for the cruelty that they exercised in the river. I will touch both these briefly.
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First, for the confidence they had in the river: for my Authour saith, That Nylum pro Deo &c. they accounted the river Nylus as a God.
First, for the confidence they had in the river: for my Author Says, That Nylum Pro God etc. they accounted the river Nylus as a God.
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And indeed Solynus in Plinie, and others say, they afforded divine honour to this River, and worshipped the Crocodiles that were found in it.
And indeed Solynus in Pliny, and Others say, they afforded divine honour to this River, and worshipped the Crocodiles that were found in it.
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Certainly they were very proud of it: for in Ezek. 29.3. the Prophet brings Pharaoh in thus;
Certainly they were very proud of it: for in Ezekiel 29.3. the Prophet brings Pharaoh in thus;
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he compares him to a Dragon lying in the midst of the river; and saying, The river is mine, I have made it for my selfe: proudly and insolently.
he compares him to a Dragon lying in the midst of the river; and saying, The river is mine, I have made it for my self: proudly and insolently.
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So Lucan speakes of it, Egypt, saith he, non indigam, mercis &c. Egypt needs no commerce with other Nations;
So Lucan speaks of it, Egypt, Says he, non indigam, mercis etc. Egypt needs no commerce with other nations;
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it needs not the heavens, they have such confidence in Nylus that river.
it needs not the heavens, they have such confidence in Nylus that river.
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I, in the time of the Romans, they were so proud of their river, and the benefit by the same, that they stood not to say that the plenty and famine of the world, depended on them.
I, in the time of the Roman, they were so proud of their river, and the benefit by the same, that they stood not to say that the plenty and famine of the world, depended on them.
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And Herodotus saith of one of the Kings of Egypt, that he said he thought that neither God nor man could take away his Kingdome.
And Herodotus Says of one of the Kings of Egypt, that he said he Thought that neither God nor man could take away his Kingdom.
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Therefore it was just with God to punish them in the staffe of their confidence. My observation is this;
Therefore it was just with God to Punish them in the staff of their confidence. My observation is this;
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That In that that a man is most troud of, and beares himselfe most on, and is confident in, in that usually, God sends his judgement.
That In that that a man is most troud of, and bears himself most on, and is confident in, in that usually, God sends his judgement.
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I will prove it to you.
I will prove it to you.
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What confidence had the Philistins in Dagon, especially after they had surprised the Arke? they attributed the conquest to that Idoll:
What confidence had the philistines in Dagon, especially After they had surprised the Ark? they attributed the conquest to that Idol:
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what said they, Shall any Nation stand out now the God of Israel is conquered? No:
what said they, Shall any nation stand out now the God of Israel is conquered? No:
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God let them sleepe in their confidence, but the next morning they may read their folly in the floore.
God let them sleep in their confidence, but the next morning they may read their folly in the floor.
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How confident were the Philistins of Goliah; they outbraved all the hoast of Israel for that monster? you see what became of them;
How confident were the philistines of Goliath; they outbraved all the host of Israel for that monster? you see what became of them;
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how God punished them in him.
how God punished them in him.
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How proud and confident was Sennacherib of his Army, as we see in the Kings and in Isaiah; see how God met with him,
How proud and confident was Sennacherib of his Army, as we see in the Kings and in Isaiah; see how God met with him,
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and debased and disabled him, he ruined 185000. in one night, that in the morning he found he reckoned without his host.
and debased and disabled him, he ruined 185000. in one night, that in the morning he found he reckoned without his host.
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In experience is it not found that many a man hath been proud of his wealth? David speakes of the scornfull of their wealth,
In experience is it not found that many a man hath been proud of his wealth? David speaks of the scornful of their wealth,
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and the spite of the proud; so hard it is for a man to digest his felicity.
and the spite of the proud; so hard it is for a man to digest his felicity.
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God hath plagued him in that he hath been proud of; either he hath taken his wealth from him, or him from his wealth.
God hath plagued him in that he hath been proud of; either he hath taken his wealth from him, or him from his wealth.
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Nay, it may be his eyes have seen theeves and robbers take them by violence.
Nay, it may be his eyes have seen thieves and robbers take them by violence.
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Another hath beene proud of his dwelling as the Philistins were of their rocke, God punished them in that,
another hath been proud of his Dwelling as the philistines were of their rock, God punished them in that,
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and made their pallace, and habitation a flame over their eares. Many men have been proud of their honour, and outbraved the world for their greatnesse,
and made their palace, and habitation a flame over their ears. Many men have been proud of their honour, and outbraved the world for their greatness,
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as we have seen of late:
as we have seen of late:
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God hath made that to sinke them, God hath so caused the people to envy them that their honour hath been laid in the dust, and they have not had common pity.
God hath made that to sink them, God hath so caused the people to envy them that their honour hath been laid in the dust, and they have not had Common pity.
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Many have been proud of their wit: God hath made it as Vriahs letter the instrument of their destruction;
Many have been proud of their wit: God hath made it as Uriah's Letter the Instrument of their destruction;
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and their plots have beene their ruine. Many have beene proud of their memory, God hath smitten them in that.
and their plots have been their ruin. Many have been proud of their memory, God hath smitten them in that.
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Many have beene proud of their legges, God hath made them bedred. Many have been proud of their eye-sight, God hath punished them in that with blindnesse.
Many have been proud of their legs, God hath made them bedrid. Many have been proud of their eyesight, God hath punished them in that with blindness.
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Many have beene proud of their beauty; see how God hath dealt with them: it may be he hath made them exposed to spirituall temptations;
Many have been proud of their beauty; see how God hath dealt with them: it may be he hath made them exposed to spiritual temptations;
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and they have confessed, if they had beene lesse faire, they had beene more safe.
and they have confessed, if they had been less fair, they had been more safe.
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It may be he hath brought some foule disease on them that hath taken away their feature.
It may be he hath brought Some foul disease on them that hath taken away their feature.
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Some people have been proud of their children, and doated on them in an extraordinary manner;
some people have been proud of their children, and doted on them in an extraordinary manner;
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and that childe that they have most loved hath proved the greatest crosse.
and that child that they have most loved hath proved the greatest cross.
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There was the sootsteps of this in Iacob (no doubt but he rued it after.) No man can deny,
There was the sootsteps of this in Iacob (no doubt but he rued it After.) No man can deny,
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but that it is lawfull to love him in whom he seeth, as Ambrose saith, the greatest tokens of vertue;
but that it is lawful to love him in whom he sees, as Ambrose Says, the greatest tokens of virtue;
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yet the expression of it to excite emulation in the other brethren was not justifiable. So David doated upon Adoniah, he was the childe that rebelled in his old age.
yet the expression of it to excite emulation in the other brothers was not justifiable. So David doted upon Adoniah, he was the child that rebelled in his old age.
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There is great reason for this: for when the Lord sees men powre out themselves upon these things of the world;
There is great reason for this: for when the Lord sees men pour out themselves upon these things of the world;
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it cannot bee without diminution of the respect that we owe to him;
it cannot be without diminution of the respect that we owe to him;
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and he being jealous of his honour, who can wonder if he smite them in that thing that riseth as a rivall 〈 ◊ 〉 him? If a man bee smitten as Absolom was in his haire, who will wonder if hee were proud of it? If a poore bird come to a bough,
and he being jealous of his honour, who can wonder if he smite them in that thing that Riseth as a rival 〈 ◊ 〉 him? If a man be smitten as Absalom was in his hair, who will wonder if he were proud of it? If a poor bird come to a bough,
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and hope for rest, and finde it selfe limed to its undoing; who will wonder at it when things prised, and loved, and overloved, and God neglected,
and hope for rest, and find it self limed to its undoing; who will wonder At it when things prised, and loved, and overlove, and God neglected,
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if they prove our ruine? Therefore take heed of setting your heart and confidence on the things of the world; and being proud of them:
if they prove our ruin? Therefore take heed of setting your heart and confidence on the things of the world; and being proud of them:
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for God will make them so farre unserviceable;
for God will make them so Far unserviceable;
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he will make them as the reed of Egypt, not only to faile, but to runne into your hands and hearts.
he will make them as the reed of Egypt, not only to fail, but to run into your hands and hearts.
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Whatsoever in the world if thou pride thy selfe in it, and prize it too high, looke for a crosse in it.
Whatsoever in the world if thou pride thy self in it, and prize it too high, look for a cross in it.
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Nay, let me goe further, if it be grace it selfe, I would not have thee proud of it, and presume on it:
Nay, let me go further, if it be grace it self, I would not have thee proud of it, and presume on it:
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for certainly, God can bring a cloud quickly between thee and thy sunne, and bring thee to those distractions,
for Certainly, God can bring a cloud quickly between thee and thy sun, and bring thee to those distractions,
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and dissertions, that thou shalt be punished for thy pride. On the other side; if a man love God first, and trust things in, and for him.
and Dissertations, that thou shalt be punished for thy pride. On the other side; if a man love God First, and trust things in, and for him.
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First, he will be pleased with it. Secondly, it will be a meanes to keepe these things to us.
First, he will be pleased with it. Secondly, it will be a means to keep these things to us.
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Thirdly, if God take them we shall digest the misse of them easily: For when God removes them, we are infinitely distracted:
Thirdly, if God take them we shall digest the miss of them Easily: For when God removes them, we Are infinitely distracted:
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Why? because we were fond in the use of them; nay, we make Idols of them.
Why? Because we were found in the use of them; nay, we make Idols of them.
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If we would afford God the first place, and not pride our selves in these things, we might have had more comfort, I am sure lesse sorrow.
If we would afford God the First place, and not pride our selves in these things, we might have had more Comfort, I am sure less sorrow.
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The second reason why this river must bring forth these frogs, because of the cruelty they exercised in it:
The second reason why this river must bring forth these frogs, Because of the cruelty they exercised in it:
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So saith Theodoret: Ebulierunt &c. It abounded with frogs even for the poore children that were cast into it.
So Says Theodoret: Ebulierunt etc. It abounded with frogs even for the poor children that were cast into it.
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And the same Author saith, There was some sutablenesse betweene the sinne and the punishment:
And the same Author Says, There was Some suitableness between the sin and the punishment:
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for saith he, The poore children that were cast into it, they were like frogs; for the children were not able to stand alone,
for Says he, The poor children that were cast into it, they were like frogs; for the children were not able to stand alone,
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therefore they were faine to goe upon all foure. I follow him not upon that. My observation shall be this;
Therefore they were feign to go upon all foure. I follow him not upon that. My observation shall be this;
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That In that way, and in these things, wherein men have shewed cruelty, God punisheth them usually.
That In that Way, and in these things, wherein men have showed cruelty, God Punisheth them usually.
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Adonibezek cut off the thumbs both of the hands and feet of seventy Kings, himselfe was so punished (and hee confesseth) justly,Adonibezek Cut off the thumbs both of the hands and feet of seventy Kings, himself was so punished (and he Confesses) justly,
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for he had served others so, Iudg. 1. Agags sword had made many a mother childlesse,
for he had served Others so, Judges 1. Agag's sword had made many a mother childless,
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and he was punished by the sword, 1 Sam. 5. you may think that Goliahs sword had been bathed in blood, his owne sword cut off his owne head, 1 Sam. 17. In the same place where Naboth was stoned to death, the dogges licked the bloud of Ahab. So you find that Haman upon the same Gibbet was executed that was intended for Mordecai. The same Lions that Daniel was thrown unto, consumed his accusers.
and he was punished by the sword, 1 Sam. 5. you may think that Goliath's sword had been bathed in blood, his own sword Cut off his own head, 1 Sam. 17. In the same place where Naboth was stoned to death, the Dogs licked the blood of Ahab. So you find that Haman upon the same Gibbet was executed that was intended for Mordecai. The same Lions that daniel was thrown unto, consumed his accusers.
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Eusebius tells us, That the river, and that false bridge that Maxentius thought to have trapped Constantine by, was that upon which his Army suncke to the bottome.Eusebius tells us, That the river, and that false bridge that Maxentius Thought to have trapped Constantine by, was that upon which his Army sunk to the bottom.
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And the Tripartite history tells us of one Eutropius, under Arcadia the Emperour, that because he had a minde to punish those people that did flye to the Temples;
And the Tripartite history tells us of one Eutropius, under Arcadia the Emperor, that Because he had a mind to Punish those people that did fly to the Temples;
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he desired the King to make a law that none might be priviledged by flying to the Sanctuary;
he desired the King to make a law that none might be privileged by flying to the Sanctuary;
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and he being obnoxious to the Kings displeasure was slaine, though he did flye to the Temple.
and he being obnoxious to the Kings displeasure was slain, though he did fly to the Temple.
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Optatut saith of the Donatists, they gave the Eucharist to dogs, and they tore them.Optatut Says of the Donatists, they gave the Eucharist to Dogs, and they tore them.
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Plutarch saith of Cassius, hee stabbed himselfe with the dagger with which he had stabbed another.Plutarch Says of Cassius, he stabbed himself with the dagger with which he had stabbed Another.
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And St. Austen observes, that in Ierusalem, and and at the Passeover, was the destruction of the Jewes by Titus the same time and place, where they crucified Christ.
And Saint Austen observes, that in Ierusalem, and and At the Passover, was the destruction of the Jews by Titus the same time and place, where they Crucified christ.
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The Use therefore is thus much: First, that we abstaine by this meanes from sinne;
The Use Therefore is thus much: First, that we abstain by this means from sin;
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let but a man thinke beforehand, would I be served in such a manner? let me not doe it to another,
let but a man think beforehand, would I be served in such a manner? let me not do it to Another,
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lest I look for the same sawce.
lest I look for the same sauce.
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Would I have another man to violate my bed? why should I be injurious to him? would I bee content to have my children disobedient hereafter? why should I being a childe, be disobedient to my parents? would I be content to have theeving servants,
Would I have Another man to violate my Bed? why should I be injurious to him? would I be content to have my children disobedient hereafter? why should I being a child, be disobedient to my Parents? would I be content to have thieving Servants,
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when I am for my selfe? why then should I for the present be unfaithfull to my Master? would I bee content to have dead flyes throwne into my oyntment? why should I slander other men in their reputation? would I be content to have my possession took from me,
when I am for my self? why then should I for the present be unfaithful to my Master? would I be content to have dead flies thrown into my ointment? why should I slander other men in their reputation? would I be content to have my possession took from me,
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or my children by violence? why should I doe so to others? we love our selves so well that we will not suffer these things:
or my children by violence? why should I do so to Others? we love our selves so well that we will not suffer these things:
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let us take heed of doing them:
let us take heed of doing them:
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for Gods word, and experience makes it good, that God usually payes men in their owne coyne. In the second place;
for God's word, and experience makes it good, that God usually pays men in their own coin. In the second place;
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let it be as an antidote against private revenge:
let it be as an antidote against private revenge:
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doth God punish the same way? then whensoever we suffer injuries, let us reflect upon our selves,
does God Punish the same Way? then whensoever we suffer injuries, let us reflect upon our selves,
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whether we have beene wrong doers in the like kinde or no.
whither we have been wrong doers in the like kind or no.
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And if it be so that God doth not only lay judgements on us, but makes them so fit,
And if it be so that God does not only lay Judgments on us, but makes them so fit,
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and so pat for our old offences; be content and submit to the will of God.
and so pat for our old offences; be content and submit to the will of God.
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Solomon saith, Thou shouldest not heare every word they servant speakes against thee; It may be thou also hast slandered others.Solomon Says, Thou Shouldst not hear every word they servant speaks against thee; It may be thou also hast slandered Others.
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As if he should say, Be satisfied if it be so.
As if he should say, Be satisfied if it be so.
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But if a man reflect on his former course and be not guilty, that hee have not done that to others, that hee would not have others doe to him;
But if a man reflect on his former course and be not guilty, that he have not done that to Others, that he would not have Others do to him;
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yet revenge not, usurpe not Gods right:
yet revenge not, usurp not God's right:
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for what saith the Spirit of God in Revel. 13. They that lead into captivity, shall be led into captivity:
for what Says the Spirit of God in Revel. 13. They that led into captivity, shall be led into captivity:
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this is the patience of the Saints. this is the patience of the Saints.
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That is, herein the patience of the Saints is exercised, that they wait on God till he right their quarrell, that he will doe in his time to his glory,
That is, herein the patience of the Saints is exercised, that they wait on God till he right their quarrel, that he will do in his time to his glory,
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and the confusion of their adversaries.
and the confusion of their Adversaries.
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These poore Israelites, all the time that their children were cast into the river, they resisted not, they freely remitted their cause to God;
These poor Israelites, all the time that their children were cast into the river, they resisted not, they freely remitted their cause to God;
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and you see now, though it were long after, God comes, and that very river that choaked these children, was made the matter of so many frogs to infest Egypt; not only to putrifie the river,
and you see now, though it were long After, God comes, and that very river that choked these children, was made the matter of so many frogs to infest Egypt; not only to putrify the river,
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but to annoy the Country, and all their borders. So much of that clause.
but to annoy the Country, and all their borders. So much of that clause.
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The next clause is, The river shall bring forth frogs abundantly that shall goe up or ascend.
The next clause is, The river shall bring forth frogs abundantly that shall go up or ascend.
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Plinie, in his Naturall history tells us of two sorts of frogs. There were those that were called Rubedi, that have their name,Pliny, in his Natural history tells us of two sorts of frogs. There were those that were called Rubedi, that have their name,
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because they live in bushes, and briers among the brambles.
Because they live in Bushes, and briers among the brambles.
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The other sort were called Calamits, because they live among reeds and such things, that usually have a watry foundation, that grow in the waters.
The other sort were called Calamits, Because they live among reeds and such things, that usually have a watery Foundation, that grow in the waters.
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These kinde of frogs here, were those that came out of Nylus, and such as had the water for their proper element.
These kind of frogs Here, were those that Come out of Nylus, and such as had the water for their proper element.
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Yet it is said here, They shall come up: They shall leave their place before that was proper,
Yet it is said Here, They shall come up: They shall leave their place before that was proper,
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and naturall to them, and against their kinde and nature, come out to dry land to annoy Gods enemies.
and natural to them, and against their kind and nature, come out to dry land to annoy God's enemies.
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Whence observe The overruling power that God hath over all creatures, to make them obey his will contrary to their owne naturall inclination, and common course.
Whence observe The overruling power that God hath over all creatures, to make them obey his will contrary to their own natural inclination, and Common course.
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It is the property of the fire to ascend; yet the fire descended upon Sodome to consume them.
It is the property of the fire to ascend; yet the fire descended upon Sodom to consume them.
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It is the property of the fire to burne, yet in obedience to God, hee commanded the fire not to burne;
It is the property of the fire to burn, yet in Obedience to God, he commanded the fire not to burn;
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but to the three children it was as a coole arbour to walke in, saith Basile. The water it selfe is so liquid a nature, that it was strange to see it contrary to nature to runne upon heapes, to make way for the Israelites to passe, Exod. 14 Iosephus may talke of the Pampillians sea dividing;
but to the three children it was as a cool arbour to walk in, Says Basil. The water it self is so liquid a nature, that it was strange to see it contrary to nature to run upon heaps, to make Way for the Israelites to pass, Exod 14 Iosephus may talk of the Pampillians sea dividing;
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he injures the worke of God to compare it with a fabulous discourse.
he injures the work of God to compare it with a fabulous discourse.
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It is contrary to the nature of the waters to runne on heaps, and to be a wall as it was then to them.
It is contrary to the nature of the waters to run on heaps, and to be a wall as it was then to them.
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And so Iordan when the people of God were to passe it ranne upon heaps;
And so Iordan when the people of God were to pass it ran upon heaps;
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What ayled thee, O Iordan, that thou rannest backe? The waters saw thee, O God, and fled. What ailed thee, Oh Iordan, that thou rannest back? The waters saw thee, Oh God, and fled.
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It was the overruling power of God.
It was the overruling power of God.
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So in Elias, what a thing above nature, and against it was it, that a Raven must feed Eliah? The Raven is such a creature,
So in Elias, what a thing above nature, and against it was it, that a Raven must feed Elijah? The Raven is such a creature,
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as is not indulgent to its owne:
as is not indulgent to its own:
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nay if God should not provide for them, Psal. 145. He feeds the young ravens, she would not regard them.
nay if God should not provide for them, Psalm 145. He feeds the young Ravens, she would not regard them.
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Aristotle and Plinie both, say of her, that she casts her young out of her nest, let them shift for themselves if they will;Aristotle and Pliny both, say of her, that she Cast her young out of her nest, let them shift for themselves if they will;
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yet this creature must bring Eliah meat. That whereas it is so ravenous, that it would rather snatch from men their meat, then bring them any;
yet this creature must bring Elijah meat. That whereas it is so ravenous, that it would rather snatch from men their meat, then bring them any;
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yet they must doe it, and so obey God. So, that Elias should be carried to heaven in a whirlewind.
yet they must do it, and so obey God. So, that Elias should be carried to heaven in a whirlwind.
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They that know the nature of a whirlewind know that it moves not regularly, much lesse upward;
They that know the nature of a whirlwind know that it moves not regularly, much less upward;
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it runnes round in a tumultuous manner. But against the nature of it, God makes it carry him up to heaven.
it runs round in a tumultuous manner. But against the nature of it, God makes it carry him up to heaven.
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So the viper that lighted upon Pauls hand, against the nature of it, it hurt him not.
So the viper that lighted upon Paul's hand, against the nature of it, it hurt him not.
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What is more naturall for a viper then to bite and sting? yet it did not hurt him,
What is more natural for a viper then to bite and sting? yet it did not hurt him,
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but he shakes it off free, Act. 28. So wicked men, what is more naturall then for them to play the beasts with the children of God? for those are the beasts that St. Paul fought with;
but he shakes it off free, Act. 28. So wicked men, what is more natural then for them to play the beasts with the children of God? for those Are the beasts that Saint Paul fought with;
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yet sometimes God, contrary to their corrupt nature, makes them doe good offices to Gods children.
yet sometime God, contrary to their corrupt nature, makes them doe good Offices to God's children.
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Nay, the Devill himselfe, that roaring Lion; all the world knowes that he desires to do nothing but mischiefe;
Nay, the devil himself, that roaring lion; all the world knows that he Desires to do nothing but mischief;
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for when he is doing good he findes no rest, Mat. 12. yet God overrules him,
for when he is doing good he finds no rest, Mathew 12. yet God overrules him,
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and makes him contrary to his nature to depart and dispossesseth him. For the Use of it:
and makes him contrary to his nature to depart and dispossesseth him. For the Use of it:
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Let us first tremble at the great power of God, and stand in awe, and not sinne.
Let us First tremble At the great power of God, and stand in awe, and not sin.
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God hath a wonderfull power, he can command all creatures;
God hath a wonderful power, he can command all creatures;
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and whatsoever their naturall inclination be, and we thinke them harmlesse, God can make them hurtfull, contrary to their common course.
and whatsoever their natural inclination be, and we think them harmless, God can make them hurtful, contrary to their Common course.
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God is able to bring creatures from the place where their proper element is, to those places where they never were before, to plague his enemies.
God is able to bring creatures from the place where their proper element is, to those places where they never were before, to plague his enemies.
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Secondly, I would we could learne obedience from the creatures: they contrary to their natures obey God.
Secondly, I would we could Learn Obedience from the creatures: they contrary to their nature's obey God.
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It is not so with men:
It is not so with men:
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for if things runne not in their owne straine, but are contrary to their inclinations, by no meanes they will doe it;
for if things run not in their own strain, but Are contrary to their inclinations, by no means they will do it;
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let God say what he will. Hence it is that the yoake of God is so heavy:
let God say what he will. Hence it is that the yoke of God is so heavy:
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hence it is that the Commandements of God, because they are against corrupt nature, are grievous.
hence it is that the commandments of God, Because they Are against corrupt nature, Are grievous.
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Hence it is that mortification is so severe a taske.
Hence it is that mortification is so severe a task.
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Hence it is that suffering of affliction in a good cause is so troublesome, that the flesh saith as Peter, Master be good to thy selfe:
Hence it is that suffering of affliction in a good cause is so troublesome, that the Flesh Says as Peter, Master be good to thy self:
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but we should remember who hath said, If you will be my disciples, you must deny your selves.
but we should Remember who hath said, If you will be my Disciples, you must deny your selves.
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Nature must be subdued, and suppressed, and all the fond reasons of the same, and a man must captivate himselfe in obedience to God Almighty.
Nature must be subdued, and suppressed, and all the found Reasons of the same, and a man must captivate himself in Obedience to God Almighty.
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This blinde obedience is lawfull, as Abraham followed God, not knowing whither be went.
This blind Obedience is lawful, as Abraham followed God, not knowing whither be went.
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Shall I leave my fatnesse, saith the Olive? Shall I leave my sweetnesse, saith the Fig-tree? Shall I leave all to obey God? Shall I leave my Country as Abraham did;Shall I leave my fatness, Says the Olive? Shall I leave my sweetness, Says the Fig tree? Shall I leave all to obey God? Shall I leave my Country as Abraham did;
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and sacrifice my Isaak? Shall I cut off my hand, and sacrifice my life,
and sacrifice my Isaac? Shall I Cut off my hand, and sacrifice my life,
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so I may be obedient to God? I know nature is strong, it is hard for a man to conquer it:
so I may be obedient to God? I know nature is strong, it is hard for a man to conquer it:
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but let me tell you the truth, Flesh and bloud cannot enter into heaven: Therefore all private respects must be neglected that God may bee obeyed. I hasten to an end.
but let me tell you the truth, Flesh and blood cannot enter into heaven: Therefore all private respects must be neglected that God may be obeyed. I hasten to an end.
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And they shall come up into thine house,
And they shall come up into thine house,
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In the former Chapter it is said, that when Pharaoh saw the waters turned into bloud, he returned to his house. Marke, how God followes him;
In the former Chapter it is said, that when Pharaoh saw the waters turned into blood, he returned to his house. Mark, how God follows him;
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God saith, The frogs shall come into his house.
God Says, The frogs shall come into his house.
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It is like enough for the judgement that was before inflicted, though it were seven dayes together;
It is like enough for the judgement that was before inflicted, though it were seven days together;
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hee might have wine and other juyces to quench his thirst, and he was not so sensible of the calamity as the common sort:
he might have wine and other juices to quench his thirst, and he was not so sensible of the calamity as the Common sort:
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but God comes close, hee followes him to his house, that would not be warned abroad.
but God comes close, he follows him to his house, that would not be warned abroad.
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How hard is it for a man to flye from the judgements of God.
How hard is it for a man to fly from the Judgments of God.
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It is so impossible for a man to flye from the judgements of God, that the Lord saith to Elia, 1 King. 17.19. He that flyeth from the sword of Hazael, shall Iehu slay, and he that flyeth from the sword of Iehu, shall Elisha slay.
It is so impossible for a man to fly from the Judgments of God, that the Lord Says to Elia, 1 King. 17.19. He that flies from the sword of hazael, shall Iehu slay, and he that flies from the sword of Iehu, shall Elisha slay.
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So a man cannot flye from judgement, if God have marked him for vengeance. In Isay 24.16, 17. saith the Lord, There shall be a feare, and a pit,
So a man cannot fly from judgement, if God have marked him for vengeance. In Saiah 24.16, 17. Says the Lord, There shall be a Fear, and a pit,
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and a snare unto you, O ye inhabitants of the earth. He that escapes the noyse of the feare, shall fall into the pit;
and a snare unto you, Oh you inhabitants of the earth. He that escapes the noise of the Fear, shall fallen into the pit;
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and when he is come out of the pit from the bottome, he shall fall into the snare. and when he is come out of the pit from the bottom, he shall fallen into the snare.
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So here is a succession of judgements; a man can never get out if God have marked him for vengeance. So in Amos 5.19.
So Here is a succession of Judgments; a man can never get out if God have marked him for vengeance. So in Amos 5.19.
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The Prophet describes a man hunted out by Gods vengeance thus, He shall be as if he did flye from a Lion, and a Beare met him;
The Prophet describes a man hunted out by God's vengeance thus, He shall be as if he did fly from a lion, and a Bear met him;
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and as if he escaped the Beare, and were got to his owne house, he should leane upon the wall,
and as if he escaped the Bear, and were god to his own house, he should lean upon the wall,
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and a Serpent should bite him. So there is no freedome wheresoever.and a Serpent should bite him. So there is no freedom wheresoever.
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If he get into his owne house, and shut the doore, a Serpent in the wall shall bite him.
If he get into his own house, and shut the door, a Serpent in the wall shall bite him.
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So he that flyes shall not escape, if he flye to the top of Carmel, and hide him there.
So he that flies shall not escape, if he fly to the top of Mount carmel, and hide him there.
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No, though a man goe to the bottome of the Sea and hide him, there is an eye of providence, a Serpent to bite him:
No, though a man go to the bottom of the Sea and hide him, there is an eye of providence, a Serpent to bite him:
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there is no flying from the judgements of God.
there is no flying from the Judgments of God.
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Adrm may flye among the bushes, but God will pull him out to his deserved punishment.Adrm may fly among the Bushes, but God will pull him out to his deserved punishment.
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Cain may flye from place to place, and build Cities, and thinke to keep himselfe from being a vagabond,Cain may fly from place to place, and built Cities, and think to keep himself from being a vagabond,
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but he must be a runnagate.
but he must be a runagate.
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So Ionah may flye from the presence of God, but God hath a messenger to dispatch after him, that was a tempest, with a shrewd message in its mouth.
So Jonah may fly from the presence of God, but God hath a Messenger to dispatch After him, that was a tempest, with a shrewd message in its Mouth.
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And mark what the Barbarians said of Paul, Act. 28. See, though God hath suffered him to escape the sea, vengeance hath followed him to the land.
And mark what the Barbarians said of Paul, Act. 28. See, though God hath suffered him to escape the sea, vengeance hath followed him to the land.
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Though a man may escape this, and that judgement; he shall one time or other be caught:
Though a man may escape this, and that judgement; he shall one time or other be caught:
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God will follow him to his owne home. God hath many hands, therefore a man cannot escape him;
God will follow him to his own home. God hath many hands, Therefore a man cannot escape him;
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it is not distance that can save him; he hath a long hand, and a heavy hand, there is no escaping from God;
it is not distance that can save him; he hath a long hand, and a heavy hand, there is no escaping from God;
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God can dispatch a message wheresoever a man goes. If Pharaoh bee in the field there is bloud;
God can dispatch a message wheresoever a man Goes. If Pharaoh be in the field there is blood;
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if in the house there are frogs. I told you of a Bishop that flouted the poore Christians,
if in the house there Are frogs. I told you of a Bishop that flouted the poor Christians,
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and called them rats; the rats followed him, and at last got into his Castle in the middest of the Sea,
and called them rats; the rats followed him, and At last god into his Castle in the midst of the Sea,
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and there they smote and consumed him.
and there they smote and consumed him.
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God will not suffer a man to be free, let him use all the meanes of safety he can.
God will not suffer a man to be free, let him use all the means of safety he can.
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Let us make our peace with God;
Let us make our peace with God;
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there is no security but in being reconciled to God Almighty, let us ever seeke to him.
there is no security but in being reconciled to God Almighty, let us ever seek to him.
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We have knowne those that have lived out of the favour of God, and in defiance to him in prophane courses;
We have known those that have lived out of the favour of God, and in defiance to him in profane courses;
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that have prospered in nothing, vengeance hath hunted them, they could be quiet no where.
that have prospered in nothing, vengeance hath hunted them, they could be quiet no where.
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They say there is one of the furies called Ichma that followes men step by step, and makes every thing unprosperous.
They say there is one of the furies called Ichma that follows men step by step, and makes every thing unprosperous.
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Other men have escaped from time to time, but God hath found them out at the last.
Other men have escaped from time to time, but God hath found them out At the last.
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As Moses saith, There is no flight from God Almighty. David tooke a good course, I would we could doe so, Psal. 143.9. I flye to thee, O God, to hide me.
As Moses Says, There is no flight from God Almighty. David took a good course, I would we could do so, Psalm 143.9. I fly to thee, Oh God, to hide me.
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Flye to God, not from God, make him thy protection, under his wings thou shalt be safe;
Fly to God, not from God, make him thy protection, under his wings thou shalt be safe;
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live in the feare, and obedience of his holy Name;
live in the Fear, and Obedience of his holy Name;
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and then the field, and the house, and the chamber, and the desart shall be all one;
and then the field, and the house, and the chamber, and the desert shall be all one;
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thou shalt not feare though thou walke in the shadow of death.
thou shalt not Fear though thou walk in the shadow of death.
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But if thou live in a contemptuous course against God, it will bee just with God that thou shouldest feare where no feare is.
But if thou live in a contemptuous course against God, it will be just with God that thou Shouldst Fear where no Fear is.
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And if the Lord suspend the execution of judgement for a time;
And if the Lord suspend the execution of judgement for a time;
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at last all thy feares shall be put together, when thou shalt be summoned to judgement,
At last all thy fears shall be put together, when thou shalt be summoned to judgement,
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and then it will be in vaine to say, O let the hills and mountaines fall upon me.
and then it will be in vain to say, Oh let the hills and Mountains fallen upon me.
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Saith the Father, It is impossible to hide, and intollerable to appeare;
Says the Father, It is impossible to hide, and intolerable to appear;
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For every man must be brought forth to give an account for what he hath done in the flesh whether it be good or evill.
For every man must be brought forth to give an account for what he hath done in the Flesh whither it be good or evil.
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THE THIRD SERMON Vpon EXOD. CHAP. 8. VERS. 3.
THE THIRD SERMON Upon EXOD. CHAP. 8. VERS. 3.
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And they shall come up into thine house, and into thy bed-chamber, and upon thy bed,
And they shall come up into thine house, and into thy bedchamber, and upon thy Bed,
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and into the house of thy servants, and upon thy people; and into thine ovens, and into thy kneading-troughs.
and into the house of thy Servants, and upon thy people; and into thine ovens, and into thy kneading-troughs.
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WEE go on now in the further amplification of the judgement. It is said here, They shall come into thy bed-chamber, and upon thy bed.
we go on now in the further amplification of the judgement. It is said Here, They shall come into thy bedchamber, and upon thy Bed.
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They shall not only come out of the river, and come into a strange soile;
They shall not only come out of the river, and come into a strange soil;
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but they shall come to annoy thee, not only into thy house, the lower parts of it,
but they shall come to annoy thee, not only into thy house, the lower parts of it,
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but into thy bed-chamber; and they shall not content themselves with the floore, but they shall climbe up to thy bed; that even then when thou shouldest rest, thou shalt bee annoyed with these base creatures.
but into thy bedchamber; and they shall not content themselves with the floor, but they shall climb up to thy Bed; that even then when thou Shouldst rest, thou shalt be annoyed with these base creatures.
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How ever some translate the word here bed, for such beds as they used to eat their meat upon;
How ever Some translate the word Here Bed, for such Beds as they used to eat their meat upon;
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yet this word signifies such beds as men rest on: and being joyned here with bed chamber; bed, and bed chamber I make no question,
yet this word signifies such Beds as men rest on: and being joined Here with Bed chamber; Bed, and Bed chamber I make no question,
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but it was such a bed as Pharaoh used take his rest on in the night.
but it was such a Bed as Pharaoh used take his rest on in the night.
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And this aggravates the judgement extreamly:
And this aggravates the judgement extremely:
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If he might have beene quiet in the night, which is the time that nature hath allotted to rest;
If he might have been quiet in the night, which is the time that nature hath allotted to rest;
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and the time where in a man hopes by rest, and sleep to forget the cares and sorrowes of the day,
and the time where in a man hope's by rest, and sleep to forget the Cares and sorrows of the day,
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and to be refreshed and comforted;
and to be refreshed and comforted;
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yet God tells him, that these creatures shall come in this place where he meanes to repose himselfe,
yet God tells him, that these creatures shall come in this place where he means to repose himself,
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and shall disturbe him where he would take rest. Doe you but judge what a kinde of judgement this was;
and shall disturb him where he would take rest. Do you but judge what a kind of judgement this was;
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if the chamber you lye in should be full of toads and frogs, that you were scarce able to step besides them;
if the chamber you lie in should be full of toads and frogs, that you were scarce able to step beside them;
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that they should continually leap upon your bodies, and upon your beds, as if they would enter into your bodies;
that they should continually leap upon your bodies, and upon your Beds, as if they would enter into your bodies;
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for so the Jewes thinke that the frogs entred into the mouthes of many of them as they slept:
for so the Jews think that the frogs entered into the mouths of many of them as they slept:
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but I stand not upon that.
but I stand not upon that.
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I note and observe that God threatneth this disturbance in the night to Pharaoh when he should rest.
I note and observe that God threatens this disturbance in the night to Pharaoh when he should rest.
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It may be observed not only that, Ged is able to punish in the night as well as in the day:
It may be observed not only that, Ged is able to Punish in the night as well as in the day:
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But that God makes his judgements so much the more terrible by bringing them in the night.But that God makes his Judgments so much the more terrible by bringing them in the night.
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For this circumstance of time addes wondrously to the weight of this judgement.
For this circumstance of time adds wondrously to the weight of this judgement.
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When God would bring that fearfull judgement upon Egypt, the last and greatest, that decimus fluctus, the tenth wave that was the mightiest of all other, The slaughter of the first bourne;
When God would bring that fearful judgement upon Egypt, the last and greatest, that Decimus Fluctus, the tenth wave that was the Mightiest of all other, The slaughter of the First bourn;
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God did it in the night, in the dead of the night. The text saith Exod. 12.31. Pharaoh, and all his servants arost, and there was acry through the land of Egypt:
God did it in the night, in the dead of the night. The text Says Exod 12.31. Pharaoh, and all his Servants arost, and there was acry through the land of Egypt:
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for there was not a house where there was not one slaine. O fearfull!
for there was not a house where there was not one slain. Oh fearful!
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a man to bee awaked out of his dead sleep with such a crie, and such a generall crie;
a man to be awaked out of his dead sleep with such a cry, and such a general cry;
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and such a crie for which there was such a cause, a generall lamentation of the land of Egypt; and Pharaoh himselfe was not free: this made the wound deep.
and such a cry for which there was such a cause, a general lamentation of the land of Egypt; and Pharaoh himself was not free: this made the wound deep.
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In 2 King. 7. the Assyrians were slaine in the night, for by breake of the day they were all gone;
In 2 King. 7. the Assyrians were slain in the night, for by break of the day they were all gone;
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they heard noyses in the night.
they herd noises in the night.
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You know if a man be awaked out of his sleepe with a noyse of fire,
You know if a man be awaked out of his sleep with a noise of fire,
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and heare a generall crie in the street, it amazeth him, and sends his bloud backe to his heart to nourish that, it makes his haire stand an end.
and hear a general cry in the street, it amazes him, and sends his blood back to his heart to nourish that, it makes his hair stand an end.
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So it was with them to heare a noyse of chariots.
So it was with them to hear a noise of chariots.
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So when God would aggravate his judgement against Sennacherib, though all his people went well to their rest;
So when God would aggravate his judgement against Sennacherib, though all his people went well to their rest;
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yet before morning there was so many slaine: They were all dead corpses in the morning. David in Psal. 91.5.
yet before morning there was so many slain: They were all dead corpses in the morning. David in Psalm 91.5.
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speaks of the terrours of the night. I will not tell you what they are, they are different and various,
speaks of the terrors of the night. I will not tell you what they Are, they Are different and various,
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as one reckons up a great many of them.
as one reckons up a great many of them.
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Terrours of the night there be, and fearfull affrightings, and therefore the greater, because they are in the night.
Terrors of the night there be, and fearful affrightings, and Therefore the greater, Because they Are in the night.
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It hath beene the opinion of no meane men of the Church that Christ shall come at the last judgement in the night.
It hath been the opinion of no mean men of the Church that christ shall come At the last judgement in the night.
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Lactantius saith so, more then once; that hee shall come in the darke night; and he cites a verse of the Sibills to that purpose, Amids the darke night. Ierome inclines to this opinion.Lactantius Says so, more then once; that he shall come in the dark night; and he cites a verse of the Sibills to that purpose, Amids the dark night. Jerome inclines to this opinion.
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And Casidor upon the 118. Psa. saith, That it was commonly received among the Christans that it should be so.
And Casidor upon the 118. Psa. Says, That it was commonly received among the Christians that it should be so.
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They build upon the time, because the first-borne in Egypt were slaine in the night.
They built upon the time, Because the firstborn in Egypt were slain in the night.
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And (it may be) because our Blessed Saviour was apprehended in the night to be brought to judgement,
And (it may be) Because our Blessed Saviour was apprehended in the night to be brought to judgement,
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therefore his last judgement shall seize upon men in the night, and they build it upon the Parable in the Gospell:
Therefore his last judgement shall seize upon men in the night, and they built it upon the Parable in the Gospel:
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Christ shall come as a thiefe in the night. And two being in a bed, one shall be taken, and the other left. christ shall come as a thief in the night. And two being in a Bed, one shall be taken, and the other left.
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And so of the Bridegroomes comming, There shall be a crie at midnight, Mat. 25. But this is no firme ground,
And so of the Bridegrooms coming, There shall be a cry At midnight, Mathew 25. But this is no firm ground,
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and therefore I dare not stand upon it.
and Therefore I Dare not stand upon it.
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Certainly Christ hath made that uncertaine, whether it shall be at evening or at midnight, or at Cock crowing, or at the dawning of the day, as himself saith.
Certainly christ hath made that uncertain, whither it shall be At evening or At midnight, or At Cock crowing, or At the dawning of the day, as himself Says.
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Againe, it is against the principles of Nature; for it is not midnight to all the world at one time:
Again, it is against the principles of Nature; for it is not midnight to all the world At one time:
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for when it is midnight to us, the Sunne to other people is in the verticle point, at noone day.
for when it is midnight to us, the Sun to other people is in the verticle point, At noon day.
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Therfore except the judgement shall be at severall times, this will not hold.
Therefore except the judgement shall be At several times, this will not hold.
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And if we goe by probability, as Scotus saith, why should we not thinke it shall be at that time when Christ rose, that is, in the morning? or when he ascended;
And if we go by probability, as Scotus Says, why should we not think it shall be At that time when christ rose, that is, in the morning? or when he ascended;
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or when hee expired and gave out his last breath on the crosse? But it may well be that Christ would shew us the uncertainty of his comming.
or when he expired and gave out his last breath on the cross? But it may well be that christ would show us the uncertainty of his coming.
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And I may adde withall (to come to the point I observed) to shew the terror of his comming to judgement in the night; it is more terrible.
And I may add withal (to come to the point I observed) to show the terror of his coming to judgement in the night; it is more terrible.
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I appeale to any of you that have had an accute Feaver, if the night hath not more troubled you? The day is comfortable, the night is unpleasing;
I appeal to any of you that have had an acute Fever, if the night hath not more troubled you? The day is comfortable, the night is unpleasing;
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and there are variety of objects, and intercourse of friends, and talking one with another, that mitigate the paine that a man is deprived of in the night.
and there Are variety of objects, and intercourse of Friends, and talking one with Another, that mitigate the pain that a man is deprived of in the night.
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I will not draw the threed of this loope further, but come to make use of it.
I will not draw the thread of this loop further, but come to make use of it.
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God makes his judgements fearfull to Pharaoh in his bed chamber, in the night. Let us night and day feare God.
God makes his Judgments fearful to Pharaoh in his Bed chamber, in the night. Let us night and day Fear God.
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Let us ever know that hee is able to afflict us, not only (as he did them) in our bodies: but as in Deat. 28.67.
Let us ever know that he is able to afflict us, not only (as he did them) in our bodies: but as in Deat. 28.67.
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They shall feare (saith the Holy Ghost) and in the evening shall say, would God it were morning, They shall Fear (Says the Holy Ghost) and in the evening shall say, would God it were morning,
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for the feare that shall be upon them. for the Fear that shall be upon them.
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God is able to bring frogs into a mans bed as he did to Pharaohs to disturbe him, faith Iob: When I said my bed shall comfort not,
God is able to bring frogs into a men Bed as he did to Pharaohs to disturb him, faith Job: When I said my Bed shall Comfort not,
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then thou didst terrifie me, Iob 7.13.then thou didst terrify me, Job 7.13.
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And in verse 3. he speaks of wearisome nights. And what saith David, Psal. 77. In the night season my sore ran and ceased not.
And in verse 3. he speaks of wearisome nights. And what Says David, Psalm 77. In the night season my soar ran and ceased not.
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The night was a trouble to him as well as the day, and more too, Sufficient to the day is the evill thereof, saith Christ, Mat. 6. I would God the day were sufficient for the evill,
The night was a trouble to him as well as the day, and more too, Sufficient to the day is the evil thereof, Says christ, Mathew 6. I would God the day were sufficient for the evil,
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but even in the night season griefes are continued and improved. The safe mantle of the night, that covers much wickednesse.
but even in the night season griefs Are continued and improved. The safe mantle of the night, that covers much wickedness.
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Those sonnes of flarknesse rush upon Christ at midnight. Theeves rise in the night and doe mischiefe:
Those Sons of flarknesse rush upon christ At midnight. Thieves rise in the night and do mischief:
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Aulus Gellius, saith, They doe their wickednesse in the darke. Licentiousnesse marcheth in the night. Solomon saw the young man goe to the whore in the darke.Aulus Gellius, Says, They do their wickedness in the dark. Licentiousness marches in the night. Solomon saw the young man go to the whore in the dark.
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Iob saith, The drunkards watch for the twilight. Paul saith, They that are drunke are drunke in the night. Job Says, The drunkards watch for the twilight. Paul Says, They that Are drunk Are drunk in the night.
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I confesse the times were more modest then they are now; for now that fin is become Daemon meridianus, a noon day Devill;
I confess the times were more modest then they Are now; for now that fin is become Daemon Meridian, a noon day devil;
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for men can make indentures in the streets, by the third hour of the day.
for men can make indentures in the streets, by the third hour of the day.
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But now if men would consider that as they take liberty to sinne in the night,
But now if men would Consider that as they take liberty to sin in the night,
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so God is able to punish them in the night as well as in the day, it would be a meanes to restraine them.
so God is able to Punish them in the night as well as in the day, it would be a means to restrain them.
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God is able to make the night more uncomfortable by farre then the day.
God is able to make the night more uncomfortable by Far then the day.
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Hee can take thy rest from thee that thou shalt tumble, and tosse upon thy bed,
He can take thy rest from thee that thou shalt tumble, and toss upon thy Bed,
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and that many nights together till thou grow wild, and speake as frantickly, and as distempered as a man in Bedlam.
and that many nights together till thou grow wild, and speak as frantically, and as distempered as a man in Bedlam.
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God can make thy bed thy racke;
God can make thy Bed thy rack;
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he is able to send thee such a disease as is able to be improved in the night, and thy torment shall increase.
he is able to send thee such a disease as is able to be improved in the night, and thy torment shall increase.
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When other men take their repose thy paine shall keepe thee waking. Therefore in the name of God, be fearfull of offending him:
When other men take their repose thy pain shall keep thee waking. Therefore in the name of God, be fearful of offending him:
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thinke upon God in the night; thinke thy selfe alway in his presence, and in his eye;
think upon God in the night; think thy self always in his presence, and in his eye;
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not only in the day, when civill honesty may keepe thee good; but in the night when none but the eye of God looks on thee.
not only in the day, when civil honesty may keep thee good; but in the night when none but the eye of God looks on thee.
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And that I may not make another point of it because it falls in with this;
And that I may not make Another point of it Because it falls in with this;
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As thou must thinke of God in the night, and stand in awe of him; let thy bed-chamber bee privy to it at all times.
As thou must think of God in the night, and stand in awe of him; let thy bedchamber be privy to it At all times.
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God plagued Pharaoh in his bed chamber: It may be because he would shew that his judgements can penetrate the greatest privacie;
God plagued Pharaoh in his Bed chamber: It may be Because he would show that his Judgments can penetrate the greatest privacy;
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for the field, and the hall, and the bed chamber, and the closet, are all one to God.
for the field, and the hall, and the Bed chamber, and the closet, Are all one to God.
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It may be also in some proportion to the sinne of Pharaoh. I will not speake of his lust in his bed-chamber, because I have no ground for it;
It may be also in Some proportion to the sin of Pharaoh. I will not speak of his lust in his bedchamber, Because I have no ground for it;
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but it is more then probable that in his bed-chamber he hammered those cruelties against the Israelites;
but it is more then probable that in his bedchamber he hammered those cruelties against the Israelites;
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therefore God might make this place uncomfortable to him. The bed-chamber hath been noted to have been guilty of foule finnes.
Therefore God might make this place uncomfortable to him. The bedchamber hath been noted to have been guilty of foul fins.
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It was guilty of evill counsell in the King of Assyria against Israel, 2 King. 6.12. Elisha discovered it. And in Mica 2.1. There are those that imagine mischiefe upon their beds.
It was guilty of evil counsel in the King of Assyria against Israel, 2 King. 6.12. Elisha discovered it. And in Mica 2.1. There Are those that imagine mischief upon their Beds.
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It hath been guilty of licentiousnesse, Reuben clymbed up to his fathers bed, and so alienated his affection.
It hath been guilty of licentiousness, Reuben climbed up to his Father's Bed, and so alienated his affection.
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And you know the tricke of Amnon, that counterfeited sicknesse, 2 Sam. 13. and perswaded his father to send his sister to make him cakes,
And you know the trick of Amnon, that counterfeited sickness, 2 Sam. 13. and persuaded his father to send his sister to make him cakes,
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and she comming to his bed side, he drew her and forced her.
and she coming to his Bed side, he drew her and forced her.
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Solomon Prov. 7. speakes of the harlot that had decked her bed, and saith to the wilde young man, Let us take our fill of love till the morning. Solomon Curae 7. speaks of the harlot that had decked her Bed, and Says to the wild young man, Let us take our fill of love till the morning.
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And St. Paul puts chambring and wantonnesse together, Rom. 13. Chambering: The Syriack translate it, uncleane sleeping places.
And Saint Paul puts chambering and wantonness together, Rom. 13. Chambering: The Syriac translate it, unclean sleeping places.
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Nay, let me goe further, in the state of matrimony and faire wedlocke, the bed chamber may be made a place of sinne.
Nay, let me go further, in the state of matrimony and fair wedlock, the Bed chamber may be made a place of sin.
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I may not, I dare not tell you how, lest when I reprove sinne I teach it.
I may not, I Dare not tell you how, lest when I reprove sin I teach it.
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As wee chalenge the Popish Casuists, that have brought sinne to an Art; by discovering iniquitie, they teach men that that they never minded.
As we challenge the Popish Casuists, that have brought sin to an Art; by discovering iniquity, they teach men that that they never minded.
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This I may be bold to say, That it is a shame to speak of the things that are done by some men in secret, Eph. 5. It is possible for a man to be drunke with the wine of his owne Cellar.
This I may be bold to say, That it is a shame to speak of the things that Are done by Some men in secret, Ephesians 5. It is possible for a man to be drunk with the wine of his own Cellar.
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The bed-chamber is guilty of much uncharitablenesse:
The bedchamber is guilty of much uncharitableness:
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for though they have so much civility as to draw themselves farre enough from the hearing of their family,
for though they have so much civility as to draw themselves Far enough from the hearing of their family,
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yet man and wife abuse one another upon their beds, by disgracefull speeches, and so sleep in uncharitablenesse ofttimes.
yet man and wife abuse one Another upon their Beds, by disgraceful Speeches, and so sleep in uncharitableness ofttimes.
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So also it hath been full of slandering of others; there is the place of censure.
So also it hath been full of slandering of Others; there is the place of censure.
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Therefore Solomon was cautious and wise, Eccles. 10.20. when God said, Curse not the King in thy bed-chamber.
Therefore Solomon was cautious and wise, Eccles. 10.20. when God said, Curse not the King in thy bedchamber.
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Well, let mee renew my Exhortation. The bed-chamber as private as it is, let it be a sanctified holy place;
Well, let me renew my Exhortation. The bedchamber as private as it is, let it be a sanctified holy place;
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and let a man thinke, God may smite him there as he did Pharaoh. Ishbosheth was wounded and slaine upon his bed, 2 Sam. 4. And God saith, The sword shall enter into the chamber, Ierem. 21.14. Let a man thinke, the bed hee goes up to, may be the altar he shall be offered on.
and let a man think, God may smite him there as he did Pharaoh. Ishbosheth was wounded and slain upon his Bed, 2 Sam. 4. And God Says, The sword shall enter into the chamber, Jeremiah 21.14. Let a man think, the Bed he Goes up to, may be the altar he shall be offered on.
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When he lyes downe to sleep, he commends himselfe to his elder brother death; and he may sleep and sleep his last:
When he lies down to sleep, he commends himself to his elder brother death; and he may sleep and sleep his last:
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let him recommend himselfe to God.
let him recommend himself to God.
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If he have vacancie from sleep that he cannot rest, let him reflect on his owne wayes,
If he have vacancy from sleep that he cannot rest, let him reflect on his own ways,
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and examin his heart, and be still;
and examine his heart, and be still;
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spend the time in prayer to God, that that is his dormitorie, may be his or atorie.
spend the time in prayer to God, that that is his dormitory, may be his or atorie.
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Surely David considered these good thoughts when he made his chamber his chappell, and so should every man;
Surely David considered these good thoughts when he made his chamber his chapel, and so should every man;
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Gods judgements seize on him there, as we see it besell Pharaoh, he visited him in his bed-chamber.
God's Judgments seize on him there, as we see it besell Pharaoh, he visited him in his bedchamber.
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It is like enough that it would not move Pharaoh much that his borders were filled with frogs; but they must come into his house, and into his bed-chamber.
It is like enough that it would not move Pharaoh much that his borders were filled with frogs; but they must come into his house, and into his bedchamber.
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My observation is, The greatest Princes in the world if they offend God, are not exempted from judgements.
My observation is, The greatest Princes in the world if they offend God, Are not exempted from Judgments.
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Thy bed chamber. It is not the greatest honour, nor potencie, nor power that can priviledge them from judgement, Psal. 76.12. Saith David there, God will be terrible to the Princes of the earth.
Thy Bed chamber. It is not the greatest honour, nor potency, nor power that can privilege them from judgement, Psalm 76.12. Says David there, God will be terrible to the Princes of the earth.
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And Psal. 82. Te shall dye as men, and fall as one of the Princes. We have instances enow of this in Scripture.
And Psalm 82. To shall die as men, and fallen as one of the Princes. We have instances enough of this in Scripture.
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Abimelech sinned, and was punished, a great Prince.Abimelech sinned, and was punished, a great Prince.
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So Adonnibezeck. So likewise another Abimelech was slaine by a piece of a milstone, Iudg. 9. So we read of Ahab, and Saul, and Iezebel, great Princes, mighty in their times.
So Adonnibezeck. So likewise Another Abimelech was slain by a piece of a millstone, Judges 9. So we read of Ahab, and Saul, and Iezebel, great Princes, mighty in their times.
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We finde it in Sennacherib that came against Ierusalem with such as hoast, a great Commander.
We find it in Sennacherib that Come against Ierusalem with such as host, a great Commander.
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And Nebuchadnezzar that walked upon his Babel, he had a great and large command; a great latitude of dominions.
And Nebuchadnezzar that walked upon his Babel, he had a great and large command; a great latitude of Dominions.
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So in the third Herod, and all those persecuters of the Church, that as wilde Bores of the Wood, laboured to roote out the Vineyard of God.
So in the third Herod, and all those persecuters of the Church, that as wild Boars of the Wood, laboured to root out the Vineyard of God.
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Beloved, if there were no more that we did meet with of God making them the objects of his judgements then that they sicken and dye, it were no great thing.
beloved, if there were no more that we did meet with of God making them the objects of his Judgments then that they sicken and die, it were no great thing.
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For surely they consist of the same principles that other inferiour persons doe. When Daniel said to Nebuchadnezzar, Live for ever, he meant another life;
For surely they consist of the same principles that other inferior Persons do. When daniel said to Nebuchadnezzar, Live for ever, he meant Another life;
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for in regard of his temporall life, he knew he was like his Image;
for in regard of his temporal life, he knew he was like his Image;
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though the head were of gold, the feet were of clay. Surely as they consist of soule and body, as well as others;
though the head were of gold, the feet were of clay. Surely as they consist of soul and body, as well as Others;
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they have no stronger tyes and ligaments to keepe soule and body together then meaner men;
they have no Stronger ties and ligaments to keep soul and body together then meaner men;
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they have no more power over their breath then other men; they are subject to sicknesse and casualties.
they have no more power over their breath then other men; they Are Subject to sickness and casualties.
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But wee speake of them as they are the objects of Gods displeasure.
But we speak of them as they Are the objects of God's displeasure.
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What may be the ground of this, that those who are so great in the world, that the Lord should get the conquest over them,
What may be the ground of this, that those who Are so great in the world, that the Lord should get the conquest over them,
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and make them instances of his wrath? There may be divers reasons given of it.
and make them instances of his wrath? There may be diverse Reasons given of it.
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First, their sinne, and not simply their sinne; but as their persons are advanced, so usually their sinnes are of the first magnitude.
First, their sin, and not simply their sin; but as their Persons Are advanced, so usually their Sins Are of the First magnitude.
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Those that are great sinne with a high hand, they thinke they may sinne with priviledge:
Those that Are great sin with a high hand, they think they may sin with privilege:
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And they are apt to heare parasiticall flatterers as Alexander had, that what likes them they may doe.
And they Are apt to hear parasitical Flatterers as Alexander had, that what likes them they may do.
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As Iulia told Bashiana, It was for them to give lawes, and not to take them.
As Iulia told Bashiana, It was for them to give laws, and not to take them.
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Therefore the Lord meets with them to humble the proud, to pull downe these arrogant ones,
Therefore the Lord meets with them to humble the proud, to pull down these arrogant ones,
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as in Iob 40. He pulls downe the mighty from their seat:
as in Job 40. He pulls down the mighty from their seat:
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As it was with Pharaoh here, that was in his ruffe before, Who is the Lord? But now hee findes a God higher then hee.
As it was with Pharaoh Here, that was in his ruff before, Who is the Lord? But now he finds a God higher then he.
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Secondly, Princes, and great persons, are usually exempted from the reproofe of men. As for the Lawes, oft-times they are as cobwebs, the great flyes breake through them:
Secondly, Princes, and great Persons, Are usually exempted from the reproof of men. As for the Laws, ofttimes they Are as cobwebs, the great flies break through them:
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who dares say to a Prince, Thou art wicked? Nay, one saith concerning the Pope, it is not lawfull to say, Why doth he so? Now when they are not within the compasse of humane reproofe, God strikes them.
who dares say to a Prince, Thou art wicked? Nay, one Says Concerning the Pope, it is not lawful to say, Why does he so? Now when they Are not within the compass of humane reproof, God strikes them.
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In Levit. 20. when the people winke at such offences, Then will I set my face against him,
In Levit. 20. when the people wink At such offences, Then will I Set my face against him,
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and cut him off, saith the Lord; he will take the matter into his owne hands.and Cut him off, Says the Lord; he will take the matter into his own hands.
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Thirdly, the punishment of great persons makes more for the glory of God:
Thirdly, the punishment of great Persons makes more for the glory of God:
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for the greater the instances of Gods judgements be, the more remarkable is his justice, the more legible characters are read in the world of his impartiality. Therefore in Rom. 9.17.
for the greater the instances of God's Judgments be, the more remarkable is his Justice, the more legible characters Are read in the world of his impartiality. Therefore in Rom. 9.17.
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it is said concerning Pharaoh, I have set thee up that I might magnifie my power,
it is said Concerning Pharaoh, I have Set thee up that I might magnify my power,
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and that my name might be knowne to the ends of the earth. He set him up;and that my name might be known to the ends of the earth. He Set him up;
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as he would sinne, so he made him an instance remarkable of his displeasure, that all the world might feare and tremble.
as he would sin, so he made him an instance remarkable of his displeasure, that all the world might Fear and tremble.
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And indeed it went farre and neare;
And indeed it went Far and near;
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for the Priests of the Philistines when they consulted about the Arke, saith, 1 Samuel 6. Harden not your hearts as Pharaoh, and the Egyptians did.
for the Priests of the philistines when they consulted about the Ark, Says, 1 Samuel 6. Harden not your hearts as Pharaoh, and the egyptians did.
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For the Use of it, it should teach all great ones in the world to be wise, to kisse the Sonne last he be angry,
For the Use of it, it should teach all great ones in the world to be wise, to kiss the Son last he be angry,
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and so they perish from the right way. I know they are apt to know their eminency:and so they perish from the right Way. I know they Are apt to know their eminency:
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Herod can easily entertaine the voyce of the people, The voyce of a God, and not of a man. Herod can Easily entertain the voice of the people, The voice of a God, and not of a man.
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And the stomach of the Pope is not so squemish; but he can digest that speech, Thou art another God on earth.
And the stomach of the Pope is not so squeamish; but he can digest that speech, Thou art Another God on earth.
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But they shall know that if they use their power to injustice, and doe that that is dishonourable to the Prince of Princes, the Lord of Lords;
But they shall know that if they use their power to injustice, and do that that is dishonourable to the Prince of Princes, the Lord of lords;
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the hand of God will be upon them, as well as upon the meanest subject. Nay, the more mighty they are, the more grievously they shall be afflicted;
the hand of God will be upon them, as well as upon the Meanest Subject. Nay, the more mighty they Are, the more grievously they shall be afflicted;
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and though they be Gods before men, yet they are but men before God.
and though they be God's before men, yet they Are but men before God.
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Let the Lord put them in the ballance, and sinde them too light, He will blow them away with the breath of his displeasure.
Let the Lord put them in the balance, and sinde them too Light, He will blow them away with the breath of his displeasure.
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Certainly, he will get him honour by the confusion of those that stand up in contumacy against him.
Certainly, he will get him honour by the confusion of those that stand up in contumacy against him.
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To the greatest of them all, it may be said, as it is Hest. 4.13.
To the greatest of them all, it may be said, as it is Hest. 4.13.
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Thinkest thou to escape, though thou be in the Kings house, more then the rest of the Iewes? So may I say,Thinkest thou to escape, though thou be in the Kings house, more then the rest of the Iewes? So may I say,
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If thou be a Monarch of the whole earth, if thou irritate Gods displeasure, thinkest thou to escape? I will build my nest in the mountaines, saith the Edomite, who shall pull me downe? He that sits in heaven shall laugh thee to scorne.
If thou be a Monarch of the Whole earth, if thou irritate God's displeasure, Thinkest thou to escape? I will built my nest in the Mountains, Says the Edomite, who shall pull me down? He that sits in heaven shall laugh thee to scorn.
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He bindeth Kings in chaines, and Robles in fetters of Iron. He binds Kings in chains, and Robles in fetters of Iron.
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He that threw downe Lucifer from being a Prince of light, so he shall serve thee.
He that threw down Lucifer from being a Prince of Light, so he shall serve thee.
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In the second place, it should teach men of inferiour condition, and yet have something to beare themselves out with in the world.
In the second place, it should teach men of inferior condition, and yet have something to bear themselves out with in the world.
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Be not proud, though thou have wealth, it may be honour above thy brethren; and art as Saul, higher by the head then thy fellowes, presume not too much;
Be not proud, though thou have wealth, it may be honour above thy brothers; and art as Saul, higher by the head then thy Fellows, presume not too much;
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thinke not to be free from judgements if thou offend: For if thou wouldest give ten thousand rams, and a thousand rivers of oyle;
think not to be free from Judgments if thou offend: For if thou Wouldst give ten thousand rams, and a thousand Rivers of oil;
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the fruit of thy body, for the sinne of thy soule, it will not doe. Riches availe not in the day of wrath, but righteousnesse delivereth from death, Prov. 11.14. Here an under officer, or Sheriffe may bee feed to forbeare the execution of his office;the fruit of thy body, for the sin of thy soul, it will not do. Riches avail not in the day of wrath, but righteousness Delivereth from death, Curae 11.14. Here an under officer, or Sheriff may be feed to forbear the execution of his office;
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but it is not so with the arrest of God. If God say to the rich foole, This night shall they take away thy soule:
but it is not so with the arrest of God. If God say to the rich fool, This night shall they take away thy soul:
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the Subpaena will not be answered but with his appearance, if hee would give all his full barnes to be released.
the Subpoena will not be answered but with his appearance, if he would give all his full Barns to be released.
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Thirdly, it is an item to all to admire Gods justice, and impartiality, and equity; that sinites the tall Cedars, as well as the low shrubs and thistles.
Thirdly, it is an item to all to admire God's Justice, and impartiality, and equity; that sinites the tall Cedars, as well as the low shrubs and thistles.
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Should God avenge himself upon the common people that are called, Cursed, and connive at the sinnes of Princes, there might bee some cause of wonder:
Should God avenge himself upon the Common people that Are called, Cursed, and connive At the Sins of Princes, there might be Some cause of wonder:
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but when God shall punish one as well as another, who shall dare to say, but his wayes are equall?
but when God shall Punish one as well as Another, who shall Dare to say, but his ways Are equal?
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Fourthly, stand in awe to please him, if hee punish Princes, he will pesants; if he smite the high Towers, he will the inferiour. Zeph. 1.8. I will visit the Princes, and in the same day, I will visit all that leap upon the threshold.
Fourthly, stand in awe to please him, if he Punish Princes, he will peasants; if he smite the high Towers, he will the inferior. Zephaniah 1.8. I will visit the Princes, and in the same day, I will visit all that leap upon the threshold.
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If I begin with the Princes, I will goe lower, I am no excepter of persons, I am impartiall;
If I begin with the Princes, I will go lower, I am no excepter of Persons, I am impartial;
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if they sinne they shall be punished.
if they sin they shall be punished.
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All before me are as the stubble from him that sitteth on the Throne, to her that grindeth in the mill; All before me Are as the stubble from him that Sitteth on the Throne, to her that grindeth in the mill;
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they shall taste of my wrath, they shall be sure to drinke of the cup of my displeasure according to their sinnes, that doe not repent.
they shall taste of my wrath, they shall be sure to drink of the cup of my displeasure according to their Sins, that do not Repent.
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So Samuel tells the people, If ye doe wickedly, ye and your King shall dye, 1 Sam. 13.25. So much if that.
So Samuel tells the people, If you do wickedly, you and your King shall die, 1 Sam. 13.25. So much if that.
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And into the houses, and on the beds of thy servants. And into the houses, and on the Beds of thy Servants.
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What were these servants? They were either such as attended upon the body of Pharaoh, that were neare to him;
What were these Servants? They were either such as attended upon the body of Pharaoh, that were near to him;
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or such as were officers of State, to whom the administration of publick businesse was committed.
or such as were Officers of State, to whom the administration of public business was committed.
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Whether the one or the other, it is more then probable they were such as applauded Pharaoh in his ill courses against the Hebrewes, out of an inbred hatred against the Hebrewes;
Whither the one or the other, it is more then probable they were such as applauded Pharaoh in his ill courses against the Hebrews, out of an inbred hatred against the Hebrews;
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for every Hebrew was an abomination to the Egyptians. And likewise they were subservient to the King in the execution of his wicked designes.for every Hebrew was an abomination to the egyptians. And likewise they were subservient to the King in the execution of his wicked designs.
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And now, beloved, you may justifie God in his proceedings; that as he punisheth the Master, so he punisheth the servants.
And now, Beloved, you may justify God in his proceedings; that as he Punisheth the Master, so he Punisheth the Servants.
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It is just with God when men serve others in wickednesse, to punish the instruments as well as the principall.
It is just with God when men serve Others in wickedness, to Punish the Instruments as well as the principal.
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The servants as well as Pharaoh.
The Servants as well as Pharaoh.
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In Gen. 12. Abraham comes to Pharaohs Court, (another Pharaoh of Egypt ) and it seemes his wife being beautifull, he was afraid that injury should be offered him for her,
In Gen. 12. Abraham comes to Pharaohs Court, (Another Pharaoh of Egypt) and it seems his wife being beautiful, he was afraid that injury should be offered him for her,
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and you know what he put into her mouth; and after it fell out that Pharaoh and all his house were plagued.
and you know what he put into her Mouth; and After it fell out that Pharaoh and all his house were plagued.
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Chrysostome makes the question, Pharaoh tooke the woman into his house, Why should his houshold be plagued? why should his servants suffer? The Father,Chrysostom makes the question, Pharaoh took the woman into his house, Why should his household be plagued? why should his Servants suffer? The Father,
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as he makes, so he answers the question: let men consider what went before; how the Princes of Pharaoh commended the woman to him;
as he makes, so he answers the question: let men Consider what went before; how the Princes of Pharaoh commended the woman to him;
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they looked and surveyed her excellencie, and commended her to the King.
they looked and surveyed her excellency, and commended her to the King.
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Hee that considers this, saith Chrysostome, shall finde them NONLATINALPHABET, that they played the tricke and part of Panders and procurers, base people that were servile and officious to the lust of their Prince.
He that considers this, Says Chrysostom, shall find them, that they played the trick and part of Panders and Procurers, base people that were servile and officious to the lust of their Prince.
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So he saith, they did further and give their hand to helpe forward the wickednesse to be committed;
So he Says, they did further and give their hand to help forward the wickedness to be committed;
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therefore saith he, they justly and deservedly suffered for that fact:
Therefore Says he, they justly and deservedly suffered for that fact:
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so being agents and instruments of satisfying the Kings lasciviousnesse, it was just with God to wrap and involve them in the same judgement.
so being agents and Instruments of satisfying the Kings lasciviousness, it was just with God to wrap and involve them in the same judgement.
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There is a lively instance in Iudg. 9. the men of Sechem did further the wicked designe of Abimelech, and lent him money to strengthen him in his usurpation.
There is a lively instance in Judges 9. the men of Shechem did further the wicked Design of Abimelech, and lent him money to strengthen him in his usurpation.
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Now because they were so officious in that wicked way that he was in, it was just with God that afterward they were punished,
Now Because they were so officious in that wicked Way that he was in, it was just with God that afterwards they were punished,
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and a fire did breake out of the house of Abimelech against Sechem, he slew them,
and a fire did break out of the house of Abimelech against Shechem, he slew them,
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and rased their City, and sowed it with sait. As himselfe afterward was punished, so were they that were instruments.
and rased their city, and sowed it with sait. As himself afterwards was punished, so were they that were Instruments.
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Those Captains with their fifty that attempted to apprehend Elija, 2 King. 1. A man would thinke they came upon a faire message;
Those Captains with their fifty that attempted to apprehend Elijah, 2 King. 1. A man would think they Come upon a fair message;
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when the King sent for them they must come. But saith Tostatus (for the justifying of God) they were Idolatrous;
when the King sent for them they must come. But Says Tostado (for the justifying of God) they were Idolatrous;
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and it is likely they were such people as were at the becke of the King, to serve him in base services,
and it is likely they were such people as were At the beck of the King, to serve him in base services,
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therefore it was just that they were consumed.
Therefore it was just that they were consumed.
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So Ioab, you know he served the turne of David in setting Vriah in the front, the time came that his owne blood was shed;
So Ioab, you know he served the turn of David in setting Uriah in the front, the time Come that his own blood was shed;
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and though the cause be made by David for the slaughter of Abner, yet without doubt God put in the murther of Vriah; for therein hee served the Kings lust:
and though the cause be made by David for the slaughter of Abner, yet without doubt God put in the murder of Uriah; for therein he served the Kings lust:
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for when the deed was done, and he was to give an account, saith he, If the King be angry, tell him that Vriah is slaine;
for when the deed was done, and he was to give an account, Says he, If the King be angry, tell him that Uriah is slain;
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as if he had said, that will salve up all;
as if he had said, that will salve up all;
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he thought the King will thinke he is true in the great matter, therefore I will passe by the lesser;
he Thought the King will think he is true in the great matter, Therefore I will pass by the lesser;
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that the King might see he was officious to him in that.
that the King might see he was officious to him in that.
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So in Zedechiah, that he might shew his officiousnesse to him that he knew hated Micaiah, he strikes him upon the face.
So in Zedekiah, that he might show his officiousness to him that he knew hated Micaiah, he strikes him upon the face.
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Was it not just with God according to the Prophesie of Micaiah, that he should runne into a chamber to hide himselfe, and finde no security?
Was it not just with God according to the Prophesy of Micaiah, that he should run into a chamber to hide himself, and find no security?
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So those that were so officious to Nebuchadnezzar to throw the three children into the fire, it was just with God that the flame should licke them in, and consume them.
So those that were so officious to Nebuchadnezzar to throw the three children into the fire, it was just with God that the flame should lick them in, and consume them.
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St. Austen in one of his Sermons de tempore, hath a conceit that those children that called Elisha Bald-pate, were set on by their parents;
Saint Austen in one of his Sermons de tempore, hath a conceit that those children that called Elisha Baldpate, were Set on by their Parents;
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and if it were so, it was just with God that those that were set on by their parents should be punished.
and if it were so, it was just with God that those that were Set on by their Parents should be punished.
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So if Nicephorus say true, it was just that Herodias daughter should dye as shee did;
So if Nicephorus say true, it was just that Herodias daughter should die as she did;
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hee saith that she slipped into the Ice, and the Ice closed and cut off her head:
he Says that she slipped into the Ice, and the Ice closed and Cut off her head:
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Being an instrument of so foule an act, it was just with God that she should suffer.
Being an Instrument of so foul an act, it was just with God that she should suffer.
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It is just indeed that the instruments should suffer as well as the principall upon this ground:
It is just indeed that the Instruments should suffer as well as the principal upon this ground:
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For many a wickednesse would finde its owne grave, if there were not some instruments officious for feare,
For many a wickedness would find its own grave, if there were not Some Instruments officious for Fear,
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or favour, or gaine, to execute those purposes.
or favour, or gain, to execute those Purposes.
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The lust of David might have easily beene swaged perhaps if his servants had not beene so ready to fetch Bathsheba. And those high Priests had not so soone wreaked their malice upon Christ,
The lust of David might have Easily been suaged perhaps if his Servants had not been so ready to fetch Bathsheba. And those high Priests had not so soon wreaked their malice upon christ,
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if Iudas had not been so ready to betray Christ. So that because instruments are so ready to being forth wickednesse, that else would perish, and come to nothing;
if Iudas had not been so ready to betray christ. So that Because Instruments Are so ready to being forth wickedness, that Else would perish, and come to nothing;
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it is just with God that the instruments should suffer. For the Use of it.
it is just with God that the Instruments should suffer. For the Use of it.
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896
In the name of God let us all fear to serve any other whosoever that hath power over us in regard of sinne, let them be what they will;
In the name of God let us all Fear to serve any other whosoever that hath power over us in regard of sin, let them be what they will;
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if conscience tell us it is unlawfull, take heed we serve them not in it:
if conscience tell us it is unlawful, take heed we serve them not in it:
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For it will not serve another day for Doeg to say, Saul bid me fall upon those that wore linnen Ephods.
For it will not serve Another day for Doeg to say, Saul bid me fallen upon those that wore linen Ephods.
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It will not serve the Task masters of Pharaoh to say, He enjoyned us to lay great burdens upon the Israelites.
It will not serve the Task Masters of Pharaoh to say, He enjoined us to lay great burdens upon the Israelites.
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It will not serve Absaloms servants to say, Our master commanded us to kill Amnon.
It will not serve Absaloms Servants to say, Our master commanded us to kill Amnon.
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901
It will not serve Herodias daughter to say, My mother bid me aske Iohn Baptists head in a platter.
It will not serve Herodias daughter to say, My mother bid me ask John Baptists head in a platter.
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O no, Beloved, father and mother, and master, and Prince, and all, must be obeyed in the Lord, as the Apostle saith, and no further.
Oh no, beloved, father and mother, and master, and Prince, and all, must be obeyed in the Lord, as the Apostle Says, and no further.
uh uh-dx, vvn, n1 cc n1, cc n1, cc n1, cc d, vmb vbi vvn p-acp dt n1, p-acp dt n1 vvz, cc dx av-jc.
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903
If therefore we shall wave God, and his Commandements to serve them in ill, we draw upon us judgements in this world,
If Therefore we shall wave God, and his commandments to serve them in ill, we draw upon us Judgments in this world,
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and in the world to come.
and in the world to come.
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And how many can you remember, perhaps in your experience, that have cursed the time that ever they were instruments to others sinnes? Some that have beene base Panders and procurers in furthering others lusts.
And how many can you Remember, perhaps in your experience, that have cursed the time that ever they were Instruments to Others Sins? some that have been base Panders and Procurers in furthering Others Lustiest.
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906
Some that have made a trade of wicked wayes, but many times have beene ingenious, in whom there have beene some seeds of good left, that have cursed the time that ever they officiated for other people in wickednesse.
some that have made a trade of wicked ways, but many times have been ingenious, in whom there have been Some seeds of good left, that have cursed the time that ever they officiated for other people in wickedness.
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Not only out of sense of neglect of those that have imployed them (though that have been just with God,
Not only out of sense of neglect of those that have employed them (though that have been just with God,
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and it hath often fallen out that they have beene shaken off that have been instruments to others;
and it hath often fallen out that they have been shaken off that have been Instruments to Others;
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and when they have been troubled in conscience, they have been shaken off as Iudas was by the Pharisees, not only thus) but in the apprehension of the judgements of God, before whom all must appeare;
and when they have been troubled in conscience, they have been shaken off as Iudas was by the Pharisees, not only thus) but in the apprehension of the Judgments of God, before whom all must appear;
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they know that every man must stand upon his owne bottome;
they know that every man must stand upon his own bottom;
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and the master shall not then answer for the servant, or the servant for the master.
and the master shall not then answer for the servant, or the servant for the master.
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The servant shall then looke on his master, and behold him that is ingaged in the same wickednesse;
The servant shall then look on his master, and behold him that is engaged in the same wickedness;
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saith Austen not as a patron for his cause, but as a companion in his punishment:
Says Austen not as a patron for his cause, but as a Companion in his punishment:
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for it is the speech of old Ely, that is truth it selfe, If a man sin against his brother the judge shall judge it:
for it is the speech of old Ely, that is truth it self, If a man since against his brother the judge shall judge it:
c-acp pn31 vbz dt n1 pp-f j np1, cst vbz n1 pn31 n1, cs dt n1 n1 p-acp po31 n1 dt n1 vmb vvi pn31:
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but if he sinne against God who shall plead for him? Master, and father,but if he sin against God who shall plead for him? Master, and father,
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and mother, and all to whom thou art tyed by strict relation, that have used their power to command thee to sinne, they cannot keepe thee from judgement then;
and mother, and all to whom thou art tied by strict Relation, that have used their power to command thee to sin, they cannot keep thee from judgement then;
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thou must answer for thy selfe, and receive according to that thou hast done, whether it be good or evill.
thou must answer for thy self, and receive according to that thou hast done, whither it be good or evil.
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Therefore I commend to you the resolution of Ioseph, that when his mistris solicited him to evill, he said, How shall I doe this great wickednesse and sinne against God? As if he had said, I may content thee,
Therefore I commend to you the resolution of Ioseph, that when his mistress solicited him to evil, he said, How shall I do this great wickedness and sin against God? As if he had said, I may content thee,
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and thou maiest thinke that I doe the part of a good servant to give thee satisfaction in this;
and thou Mayest think that I do the part of a good servant to give thee satisfaction in this;
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but how shall I answer God, and my conscience? I may not doe that that I may not doe with the preservation of my peace,
but how shall I answer God, and my conscience? I may not do that that I may not do with the preservation of my peace,
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and the salvation of my soule. So much for that, Pharaohs servants were punished. I goe on.
and the salvation of my soul. So much for that, Pharaohs Servants were punished. I go on.
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And they shall come into thine ovens, and into thy kneading troughs; or into thy lump of dough:
And they shall come into thine ovens, and into thy kneading troughs; or into thy lump of dough:
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For so the word signifieth, and so it is used, Exod. 12. The Septuagint hath it, into thy pastrie. And here there is another aggravation of the judgement, a fearfull one.
For so the word signifies, and so it is used, Exod 12. The septuagint hath it, into thy pastry. And Here there is Another aggravation of the judgement, a fearful one.
c-acp av dt n1 vvz, cc av pn31 vbz vvn, np1 crd dt n1 vhz pn31, p-acp po21 n1. cc av pc-acp vbz j-jn n1 pp-f dt n1, dt j pi.
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924
Before God disabled this people in regard of their drinke, for he turned their water into blood, that they could not drinke of the river without noy somnesse and danger too;
Before God disabled this people in regard of their drink, for he turned their water into blood, that they could not drink of the river without noy somnesse and danger too;
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for blood is no congruous drink for mans body. Before he deprived them of their rest:
for blood is no congruous drink for men body. Before he deprived them of their rest:
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for how could they rest when the frogs skipped upon them in their beds, and filled their chambers,
for how could they rest when the frogs skipped upon them in their Beds, and filled their chambers,
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and crept there? So now he disables them in regard of their diet;
and crept there? So now he disables them in regard of their diet;
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that though they had provided food, and made it into dough, yet there should be frogs in it,
that though they had provided food, and made it into dough, yet there should be frogs in it,
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929
and in their pastrie, and in their troughs; nay they should goe into their ovens, to consume, at least to defile.
and in their pastry, and in their troughs; nay they should go into their ovens, to consume, At least to defile.
cc p-acp po32 n1, cc p-acp po32 n2; uh pns32 vmd vvi p-acp po32 n2, pc-acp vvi, p-acp ds pc-acp vvi.
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930
As Iosephus saith, every thing, bread and meat had frogs. Nay in their drinke too, they did not only eat,
As Iosephus Says, every thing, bred and meat had frogs. Nay in their drink too, they did not only eat,
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but drinke frogs. Nothing but filth, and noysomnes, there was nothing to invite them to eating but defilement.
but drink frogs. Nothing but filth, and noysomnes, there was nothing to invite them to eating but defilement.
cc-acp vvb n2. pi2 p-acp n1, cc n1, pc-acp vbds pix pc-acp vvi pno32 p-acp vvg p-acp n1.
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So now see here a fearfull aggravation.
So now see Here a fearful aggravation.
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Thirst before had like to have killed them, and want of rest, and now want of food;
Thirst before had like to have killed them, and want of rest, and now want of food;
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as if God meant to sterve them.
as if God meant to starve them.
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Observe, I beseech you, How able God is for the sinnes of men to disable those Pulchra natura, those common supports, and stayes of humane nature.
Observe, I beseech you, How able God is for the Sins of men to disable those Beautiful Nature, those Common supports, and stays of humane nature.
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He can prevent us in taking food, though it be ready;
He can prevent us in taking food, though it be ready;
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he can send such judgements in it that we shall not bee able to take it:
he can send such Judgments in it that we shall not be able to take it:
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if we provoke God there shall be frogs in our dough, and in our dish, that that shall make us justly distaste it, that we shall be afraid to eat it.
if we provoke God there shall be frogs in our dough, and in our dish, that that shall make us justly distaste it, that we shall be afraid to eat it.
cs pns12 vvb np1 a-acp vmb vbi n2 p-acp po12 n1, cc p-acp po12 n1, cst d vmb vvi pno12 av-j vvi pn31, cst pns12 vmb vbi j pc-acp vvi pn31.
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That the Lord threatneth in Deut. 28. You shall be plagued in your basket, and in your store, in your dough.
That the Lord threatens in Deuteronomy 28. You shall be plagued in your basket, and in your store, in your dough.
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In those things that are serviceable for sustentation.
In those things that Are serviceable for sustentation.
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Sometimes God makes things that they are not eatable, though of themselves they be provided for nourishment.
Sometime God makes things that they Are not eatable, though of themselves they be provided for nourishment.
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Sometimes, though of themselves they be eatable, yet there shall come a loathing and fastidiousnesse upon the sight of it.
Sometime, though of themselves they be eatable, yet there shall come a loathing and fastidiousness upon the sighed of it.
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943
And when it is taken into the body, God sometimes restrains the worke, and operation of it that it shall not nourish.
And when it is taken into the body, God sometime restrains the work, and operation of it that it shall not nourish.
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944
For as in the creation God infused a quality and faculty into the creature; so in the exercise of it, God is able to dispend them.
For as in the creation God infused a quality and faculty into the creature; so in the exercise of it, God is able to dispend them.
p-acp a-acp p-acp dt n1 np1 vvd dt n1 cc n1 p-acp dt n1; av p-acp dt n1 pp-f pn31, np1 vbz j pc-acp vvi pno32.
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If God inlarge not himself, and give a word of blessing, those creatures will not doe that that we would have them.
If God enlarge not himself, and give a word of blessing, those creatures will not do that that we would have them.
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It is admirable to thinke how many wayes the Lord can prevent the use of the creature that that should sustain us in the way of food.
It is admirable to think how many ways the Lord can prevent the use of the creature that that should sustain us in the Way of food.
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947
Sometimes he prevents men from having food by unseasonable weather that they cannot sow their seed.
Sometime he prevents men from having food by unseasonable weather that they cannot sow their seed.
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Sometimes if they sow their seed, God suffers it to rot under the clods that it comes not up.
Sometime if they sow their seed, God suffers it to rot under the clods that it comes not up.
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949
If it come up, and be in the blade, God smites it with mildew, and nips it with untimely frosts.
If it come up, and be in the blade, God smites it with mildew, and nips it with untimely frosts.
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If it be in the eare, God hath other judgements for it.
If it be in the ear, God hath other Judgments for it.
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If the time of reaping come, the weather may be so unseasonable that it cannot be got in.
If the time of reaping come, the weather may be so unseasonable that it cannot be god in.
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If it be carried into the barne, God can make it mould in the mow. If it be threshed in the floore, God hath judgements for it there.
If it be carried into the bairn, God can make it mould in the mow. If it be threshed in the floor, God hath Judgments for it there.
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If it be ground in the Mill, and brought to be bread (as it was here) the frogs shall be in the trough, that they cannot eat their bread unlesse they will eat frogs with their dough. Nay further,
If it be ground in the Mill, and brought to be bred (as it was Here) the frogs shall be in the trough, that they cannot eat their bred unless they will eat frogs with their dough. Nay further,
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if it be baked, and taken into the bodies of men, yet God reserves the power of making it nourishable to himselfe, It is he that gives the staffe of bread;
if it be baked, and taken into the bodies of men, yet God reserves the power of making it nourishable to himself, It is he that gives the staff of bred;
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bread is the staffe of our strength: but bread it hath a staffe, that is the word of Gods blessing;
bred is the staff of our strength: but bred it hath a staff, that is the word of God's blessing;
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as Christ saith to Satan, Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God.
as christ Says to Satan, Man lives not by bred alone, but by every word that Proceedeth out of the Mouth of God.
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That is it that gives it soule, and life, and makes it nourishable. If God restrain this, Pharaohs seven leane kine may eat up the seven fat ones, and not be the fatter.
That is it that gives it soul, and life, and makes it nourishable. If God restrain this, Pharaohs seven lean kine may eat up the seven fat ones, and not be the fatter.
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As a man that hath the Boulemia, a dog-like appetite, he may eat, and eat, and is not the fatter.
As a man that hath the Boulemia, a doglike appetite, he may eat, and eat, and is not the fatter.
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As one in the Poet, that the more he eat, the more he might. Gods blessing upon food, that must be taken in to make it beneficiall. To make use of this:
As one in the Poet, that the more he eat, the more he might. God's blessing upon food, that must be taken in to make it beneficial. To make use of this:
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you see God prevented them, though they had dough, and provision they cannot eat it.
you see God prevented them, though they had dough, and provision they cannot eat it.
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God hath this power over the creatures to prevent us altogether, or else in making use of it.
God hath this power over the creatures to prevent us altogether, or Else in making use of it.
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What is the reason that we first aske leave for the use of Gods creatures,
What is the reason that we First ask leave for the use of God's creatures,
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and beg a blessing? There is great reason that when we come to take the creatures of God we should call upon him,
and beg a blessing? There is great reason that when we come to take the creatures of God we should call upon him,
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and invocate his name for a blessing, that he would sanctifie them:
and invocate his name for a blessing, that he would sanctify them:
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for if it bee the provision of the King, such as was for the captive children, it will not nourish without Gods blessing.
for if it be the provision of the King, such as was for the captive children, it will not nourish without God's blessing.
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This hath beene the practice of holy people in all times. Samuel blessed for the people;
This hath been the practice of holy people in all times. Samuel blessed for the people;
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they did not eat till he had blessed, 1 Sam. 9.13. So it was with our Blessed Lord himselfe, he never eat before he gave thankes;
they did not eat till he had blessed, 1 Sam. 9.13. So it was with our Blessed Lord himself, he never eat before he gave thanks;
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and Paul in a great tempest at sea, Act. 27. hee brings them together, and defires them to take meat,
and Paul in a great tempest At sea, Act. 27. he brings them together, and Desires them to take meat,
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but they did not touch it before he gave thankes. Plutarch saith, that the Heathen did it.
but they did not touch it before he gave thanks. Plutarch Says, that the Heathen did it.
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And the Turkes now are observant of giving thanks.
And the Turkes now Are observant of giving thanks.
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Tertullian in his Apologie for the Christians, shewing the course that Christians used in their feasts, and ••ting of their meat;Tertullian in his Apology for the Christians, showing the course that Christians used in their feasts, and ••ting of their meat;
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they never sate downe to the table before prayer was made to God that he would sanctifie the creatures.
they never sat down to the table before prayer was made to God that he would sanctify the creatures.
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Secondly, as it is meet that we should aske Gods blessing;
Secondly, as it is meet that we should ask God's blessing;
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so when we have found that they nourish us, and our spirits are refreshed and enlivened,
so when we have found that they nourish us, and our spirits Are refreshed and enlivened,
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and quickned by them, and we are made more nimble, and agile for imployments; then we have reason to give God thankes, to returne thankes.
and quickened by them, and we Are made more nimble, and agile for employments; then we have reason to give God thanks, to return thanks.
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When thou hast eaten, and art full, remember (saith Moses ) the Lord thy God; thou shalt blesse him, Deut. 8.12.When thou hast eaten, and art full, Remember (Says Moses) the Lord thy God; thou shalt bless him, Deuteronomy 8.12.
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And as it is said of Christ, after they had eaten their supper, they sang a Psalme before they went out of the roome, Mat. 26. And Athanasius speakes of some people that were wont as soone as ever they had done supper or dinner, to turne themselves upon their knees to give God thankes.
And as it is said of christ, After they had eaten their supper, they sang a Psalm before they went out of the room, Mathew 26. And Athanasius speaks of Some people that were wont as soon as ever they had done supper or dinner, to turn themselves upon their knees to give God thanks.
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The Pharisees were so strict this way, when a Pharisee had forgot to give God thanks at table,
The Pharisees were so strict this Way, when a Pharisee had forgotten to give God thanks At table,
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though he were in the field, he must returne to the place where he had eaten to doe it.
though he were in the field, he must return to the place where he had eaten to do it.
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And he is no lesse then an Atheist that habitually omits the giving of thanks to God.
And he is no less then an Atheist that habitually omits the giving of thanks to God.
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I will not say, but a man may forget it, and against his purpose;
I will not say, but a man may forget it, and against his purpose;
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but if it be habituall to sit downe, and rise without giving thanks, he is a brute beast;
but if it be habitual to fit down, and rise without giving thanks, he is a brutus beast;
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and let him looke, and he may expect the next time he eats to have a frog in his dish, that is, to have some judgement.
and let him look, and he may expect the next time he eats to have a frog in his dish, that is, to have Some judgement.
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For the Lord will not indure such wretches.
For the Lord will not endure such wretches.
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Lastly, since sinne lets the judgements of God loose, especially in this particular of restraining a blessing upon the creatures. Take heed of grosse sinnes;
Lastly, since sin lets the Judgments of God lose, especially in this particular of restraining a blessing upon the creatures. Take heed of gross Sins;
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those that the Father calls fearfull pressures, such as waste conscience, and so provoke God not only to cut us short in that which is superfluous,
those that the Father calls fearful pressures, such as waste conscience, and so provoke God not only to Cut us short in that which is superfluous,
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but to maime us, and lame us in necessaries;
but to maim us, and lame us in necessaries;
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in food that is the support of this tabernacle, without which it cannot stand, more then the lampe can continue without the supply of oyle.
in food that is the support of this tabernacle, without which it cannot stand, more then the lamp can continue without the supply of oil.
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And because it may be the wickednesse of this people in gluttony of meat caused this judgement upon them;
And Because it may be the wickedness of this people in gluttony of meat caused this judgement upon them;
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for they were given to that; and because in experience God restraines men of their meat for that; take heed of gluttony.
for they were given to that; and Because in experience God restrains men of their meat for that; take heed of gluttony.
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I confesse at this day intemperance in drunkennesse is now more then that of eating, and the more generall sinne;
I confess At this day intemperance in Drunkenness is now more then that of eating, and the more general sin;
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but intemperance of eating is of too great a breadth, and as great a sin as the other.
but intemperance of eating is of too great a breadth, and as great a since as the other.
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And judge you now how many thousands there bee in the world, that eat above their meanes and ability.
And judge you now how many thousands there be in the world, that eat above their means and ability.
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Though they pinch their backs their dainty tooth must be satisfied. I read of old that they were wont to feast openly in the streets.
Though they pinch their backs their dainty tooth must be satisfied. I read of old that they were wont to feast openly in the streets.
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If it were so with us, there would be many observed to spend that that they had reason to spare.
If it were so with us, there would be many observed to spend that that they had reason to spare.
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Againe, how many thousands are there, that though they eat not above their ability, yet above their condition and calling? for nothing will please them but rarities, such as are congruous for Kings, meane men must have.
Again, how many thousands Are there, that though they eat not above their ability, yet above their condition and calling? for nothing will please them but rarities, such as Are congruous for Kings, mean men must have.
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All their pretence is, they are able to doe it, what of that? I tell thee,
All their pretence is, they Are able to do it, what of that? I tell thee,
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and I tell thee as a Minister of God, that the rule of our apparrell, and our meat, it is not our ability, but next to Gods word;
and I tell thee as a Minister of God, that the Rule of our apparel, and our meat, it is not our ability, but next to God's word;
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it must be thy calling, and estate thou art in: That is not lawfull for a meane man, that is for a noble man;
it must be thy calling, and estate thou art in: That is not lawful for a mean man, that is for a noble man;
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this would bring attaxie and confusion into the world, and blend those things that God hath digested so sweetly.
this would bring attaxie and confusion into the world, and blend those things that God hath digested so sweetly.
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Againe, for the manner, how many thousands eat unjustly? I meane are content to eat well,
Again, for the manner, how many thousands eat unjustly? I mean Are content to eat well,
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and to lye soft, and in the meane time never pay their debts? They are so far from that that the Apostle speakes of eating their owne bread, that other mens goods must furnish their tables.
and to lie soft, and in the mean time never pay their debts? They Are so Far from that that the Apostle speaks of eating their own bred, that other men's goods must furnish their tables.
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How many eat unseasonably? That is, when the Church is under persecution, and judgements are upon them,
How many eat unseasonably? That is, when the Church is under persecution, and Judgments Are upon them,
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and the places they are in, they are most prone to feast;
and the places they Are in, they Are most prove to feast;
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a fearfull sinne, God said it should not be purged from some till they dyed, Isay 22.
a fearful sin, God said it should not be purged from Some till they died, Saiah 22.
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How many eat uncharitably? without respect to the poore;
How many eat uncharitably? without respect to the poor;
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That stretch themselves upon their beds of Ivory, and are not touched with the afflictions of Ioseph. That stretch themselves upon their Beds of Ivory, and Are not touched with the afflictions of Ioseph.
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So the rich man in the Gospell, he fared deliciously every day, and did not respect the poor man at his gate,
So the rich man in the Gospel, he fared deliciously every day, and did not respect the poor man At his gate,
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though he asked but a crum.
though he asked but a crumb.
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How many eat immoderately? I may say as Austen saith of them, They eat not daily bread;
How many eat immoderately? I may say as Austen Says of them, They eat not daily bred;
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but as much at one time as is fit for them for three or foure meales, what a fearfull thing is this?
but as much At one time as is fit for them for three or foure meals, what a fearful thing is this?
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Nay, Beloved, how many are there in the world that eat impiously? that not only disable themselves from the workes of their ordinary calling;
Nay, beloved, how many Are there in the world that eat impiously? that not only disable themselves from the works of their ordinary calling;
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but from the performance of any act of Religion towards God; as if there were no God to serve but their bellies.
but from the performance of any act of Religion towards God; as if there were no God to serve but their bellies.
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They are farre from the practice of the Primitive Christians, as Tertullian saith in the former place, that did alway eat so as that they remembred that God was to be worshipped.
They Are Far from the practice of the Primitive Christians, as Tertullian Says in the former place, that did always eat so as that they remembered that God was to be worshipped.
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They would not for all the world indispose themselves in regard of those holy performances.
They would not for all the world indispose themselves in regard of those holy performances.
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Is there any of you that heare me, that can deny this to be a truth? I know you confesse it is a truth;
Is there any of you that hear me, that can deny this to be a truth? I know you confess it is a truth;
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I know your righteous soules grieve that there is such just cause of complaint; and I know you feare the harvest that this feed will bring out.
I know your righteous Souls grieve that there is such just cause of complaint; and I know you Fear the harvest that this feed will bring out.
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What was the sin of the old world? was not this one among the rest? Mat. 24. they ate and dranke as brute beasts;
What was the since of the old world? was not this one among the rest? Mathew 24. they ate and drank as brutus beasts;
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and did not God bring a deluge upon them? What was the sinne of Sodome? was not one of them fulnesse of bread? and did not God bring a fiery showre from heaven and burne them? What was the sinne of Esau? was it not gluttony,
and did not God bring a deluge upon them? What was the sin of Sodom? was not one of them fullness of bred? and did not God bring a fiery shower from heaven and burn them? What was the sin of Esau? was it not gluttony,
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when for a morsell of meat he sold his birthright;
when for a morsel of meat he sold his birthright;
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and so after was deprived of the blessing? he was prophane, as it is Heb. 12. And what was the sinne of the Israelites? among others this, they lusted, and were gluttons,
and so After was deprived of the blessing? he was profane, as it is Hebrew 12. And what was the sin of the Israelites? among Others this, they lusted, and were gluttons,
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therefore when the meat was in their month, wrath fell on them. And doth not wise Solomon threaten men that are gluttons in their diet,
Therefore when the meat was in their Monn, wrath fell on them. And does not wise Solomon threaten men that Are gluttons in their diet,
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as well as those that are drunkards, that they shall come to rags and poverty? All this is true.
as well as those that Are drunkards, that they shall come to rags and poverty? All this is true.
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And what, do we thinke to gather grapes from thorns, or figs from thistles? or are we conceited as some that Austen speaks of in his time, that God punished the murthers of Troy, but loved those of Rome? That God punished the distempers of former times,
And what, do we think to gather grapes from thorns, or figs from thistles? or Are we conceited as Some that Austen speaks of in his time, that God punished the murders of Troy, but loved those of Room? That God punished the distempers of former times,
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but will not now? That there shall be no fregs in our dishes, though Pharaoh had them? Is not he the same God? and our sinnes as foule as theirs? and doe they not provoke God to wrath? Wee have found it by some experience,
but will not now? That there shall be no fregs in our Dishes, though Pharaoh had them? Is not he the same God? and our Sins as foul as theirs? and do they not provoke God to wrath? we have found it by Some experience,
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if we goe backe a little way.
if we go back a little Way.
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What spued out those Abbeylubbers, but gluttony? What hath beene the ruine of many great families,
What spewed out those Abbeylubbers, but gluttony? What hath been the ruin of many great families,
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but this? What was the cause that God punished us the last yeare with famine? Many sins we have,
but this? What was the cause that God punished us the last year with famine? Many Sins we have,
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but I cannot ascribe it to any more properly, then to gluttony; God punisheth such licentiousnesse with penury, and scarcity.
but I cannot ascribe it to any more properly, then to gluttony; God Punisheth such licentiousness with penury, and scarcity.
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And if we goe on, and provoke God as we have hitherto;
And if we go on, and provoke God as we have hitherto;
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God will plague us in our basket, and in our store, and that that before was but a rod, he can whip us with scorpions.
God will plague us in our basket, and in our store, and that that before was but a rod, he can whip us with scorpions.
np1 vmb vvi pno12 p-acp po12 n1, cc p-acp po12 n1, cc cst d a-acp vbds p-acp dt n1, pns31 vmb vvi pno12 p-acp n2.
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God be thanked, though we had it deare, we had it for money;
God be thanked, though we had it deer, we had it for money;
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but God will cause the earth to denie her strength that it shall not be to be had;
but God will cause the earth to deny her strength that it shall not be to be had;
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& then we may eat our flesh for bread, and our bowells shall sound as a shalme.
& then we may eat our Flesh for bred, and our bowels shall found as a shawm.
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And this may be the cause of the plague, for famine and the plague goe together.
And this may be the cause of the plague, for famine and the plague go together.
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Thus the Lord can curse us in our basket and in our store, and send frogs into our kneading troughs, and into our chambers. Therefore in the fear of God, let us be ashamed of our former intemperance,
Thus the Lord can curse us in our basket and in our store, and send frogs into our kneading troughs, and into our chambers. Therefore in the Fear of God, let us be ashamed of our former intemperance,
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and let us now labour to honour God. I bridle not men up to necessity only;
and let us now labour to honour God. I bridle not men up to necessity only;
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Religion gives a faire way as any reasonable man in the world can desire: but take heed that we dishonour not God, abuse them not;
Religion gives a fair Way as any reasonable man in the world can desire: but take heed that we dishonour not God, abuse them not;
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if we doe, penury will be the reward of abused plenty.
if we do, penury will be the reward of abused plenty.
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THE FOVRTH SERMON Vpon EXOD. CHAP. 8. VERS. 4.
THE FOURTH SERMON Upon EXOD. CHAP. 8. VERS. 4.
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And the frogs shall come up, both on thee, and upon thy people, and upon all thy servants.
And the frogs shall come up, both on thee, and upon thy people, and upon all thy Servants.
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And the Lord spake unto Moses, say unto Aaron, stretch forth thine hand, &c. IN this fourth Verse, there is yet a further amplification of the judgement.
And the Lord spoke unto Moses, say unto Aaron, stretch forth thine hand, etc. IN this fourth Verse, there is yet a further amplification of the judgement.
cc dt n1 vvd p-acp np1, vvb p-acp np1, vvb av po21 n1, av p-acp d ord n1, pc-acp vbz av dt jc n1 pp-f dt n1.
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These frogs should not onely bee in the high waies, but in the houses; not only in the common roomes,
These frogs should not only be in the high ways, but in the houses; not only in the Common rooms,
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but in the bedchambers. And they should not stay here neither, but should crawle upon the bodies of men, they should get up upon them,
but in the bedchambers. And they should not stay Here neither, but should crawl upon the bodies of men, they should get up upon them,
cc-acp p-acp dt n2. cc pns32 vmd xx vvi av av-dx, cc-acp vmd vvi p-acp dt n2 pp-f n2, pns32 vmd vvi a-acp p-acp pno32,
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and there should be no possibility to brush them off.
and there should be no possibility to brush them off.
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Galerius upon this place, observes, That the Egyptians were punished in this plague upon all the five senses.Galerius upon this place, observes, That the egyptians were punished in this plague upon all the five Senses.
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The sight was punished, that was offended with the multitude, with the greatnesse, with the hideous forme and colour of these frogs. Their hearing was offended with the croaking of them;
The sighed was punished, that was offended with the multitude, with the greatness, with the hideous Form and colour of these frogs. Their hearing was offended with the croaking of them;
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for it was but harsh musicke to dainty eares. Their smell was offended with the stench of them.
for it was but harsh music to dainty ears. Their smell was offended with the stench of them.
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Their taste was offended that they came into their troughs, the places of their dough; and so hindred them of the food that was provided for their nourishment.
Their taste was offended that they Come into their troughs, the places of their dough; and so hindered them of the food that was provided for their nourishment.
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And for their feeling, that certainly was exercised, for not only he, but Tostatus upon the place, saith, That many of these frogs were poysonfull, such as we call toads, and they afflicted,
And for their feeling, that Certainly was exercised, for not only he, but Tostado upon the place, Says, That many of these frogs were poisonful, such as we call toads, and they afflicted,
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and oppressed the Egyptians when they lighted on them.
and oppressed the egyptians when they lighted on them.
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But I stand not upon this, but content my selfe with the words of the Text:
But I stand not upon this, but content my self with the words of the Text:
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They shall come up, and crawle upon thee, and upon thy servants. So that thou shalt not rid thy selfe of this annoyance, What! in their meat,
They shall come up, and crawl upon thee, and upon thy Servants. So that thou shalt not rid thy self of this annoyance, What! in their meat,
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and drinke, and upon their bodies! Then observe with me, Beloved:
and drink, and upon their bodies! Then observe with me, beloved:
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God can lay judgements upon people, that shall not be more painfull, and troublesome, then odious, loathsome, and noysome.
God can lay Judgments upon people, that shall not be more painful, and troublesome, then odious, loathsome, and noisome.
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This you shall see in sundry respects: That of Iob, Iob 7.5.
This you shall see in sundry respects: That of Job, Job 7.5.
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he complaines that his skin was broken, and he was become loathsome. I will not follow Pineds the Jesuit, that reckons up scores of diseases that this poore man was afflicted with,
he complains that his skin was broken, and he was become loathsome. I will not follow Pineds the Jesuit, that reckons up scores of diseases that this poor man was afflicted with,
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and all of them as the Physitian speakes, of the worst kinde and quality.
and all of them as the physician speaks, of the worst kind and quality.
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The Scripture saith enough, and tells us, that he was stricken with boyles from the top of the head, to the sole of the foot;
The Scripture Says enough, and tells us, that he was stricken with boils from the top of the head, to the sole of the foot;
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and was faine to retire himselfe from the company of men, and to sit upon a heap of ashes, that they might receive the corruption from his wounds,
and was feign to retire himself from the company of men, and to fit upon a heap of Ashes, that they might receive the corruption from his wounds,
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and to get a piece of a potsheard to scrape himselfe with, Iob 2.7.8. Such a noysome disease had David whatsoever it was as hee complaines, Psal. 38.7. Thou hast filled my loynes with a loathsome disease.
and to get a piece of a potsherd to scrape himself with, Job 2.7.8. Such a noisome disease had David whatsoever it was as he complains, Psalm 38.7. Thou hast filled my loins with a loathsome disease.
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The Septuagint and the Latine translation read it, Thou hast filled my loynes with delusion,
The septuagint and the Latin Translation read it, Thou hast filled my loins with delusion,
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and mocking; but the Chalde paraphrase renders it better, Thou hast filled me with burning paine, and noysome:
and mocking; but the Chaldea Paraphrase renders it better, Thou hast filled me with burning pain, and noisome:
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So the Hebrew word there used will beare it out, which comes from a word to roast a thing,
So the Hebrew word there used will bear it out, which comes from a word to roast a thing,
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and it signifies to be made vile.
and it signifies to be made vile.
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So that it seems it was a burning furious disease, and that also that made him odious,
So that it seems it was a burning furious disease, and that also that made him odious,
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and loathsome to the people, and to himselfe a burthen.
and loathsome to the people, and to himself a burden.
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What a loathsome judgement did the Lord send upon Iehoram, 2 Chron. 21. ult. by which he rotted as it were piece-meale!
What a loathsome judgement did the Lord send upon Jehoram, 2 Chronicles 21. ult. by which he rotted as it were piecemeal!
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he was wondrously afflicted, and troubled, and tormented; and the Text saith there, Ragelat bele Kemdar, he departed without being desired.
he was wondrously afflicted, and troubled, and tormented; and the Text Says there, Ragelat bele Kemdar, he departed without being desired.
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Some understand it, he was so wicked that every body desired his death, he went away,
some understand it, he was so wicked that every body desired his death, he went away,
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and was not missed, every one was glad:
and was not missed, every one was glad:
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But it may be understood also, he was so loathsome by his disease, that people were-glad he was gone, he was so troublesome,
But it may be understood also, he was so loathsome by his disease, that people were-glad he was gone, he was so troublesome,
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and he tooke no pleasure in himselfe by the noysomenesse of his disease. In 2 Macab. 9.9. we read of Antiochus, a great persecuter of Gods people;
and he took no pleasure in himself by the noisomeness of his disease. In 2 Maccab. 9.9. we read of Antiochus, a great Persecutor of God's people;
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God smote him with a loathsome, noysome judgement, having received a bruise by a fall from his chariot;
God smote him with a loathsome, noisome judgement, having received a bruise by a fallen from his chariot;
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for very torment and paine (saith the Text) his flesh fell piece meale from him;
for very torment and pain (Says the Text) his Flesh fell piece meal from him;
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and the stench of him was grievous to the whole Army; every one wished him gone, he was such a trouble to them.
and the stench of him was grievous to the Whole Army; every one wished him gone, he was such a trouble to them.
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And was it not a noysome, loathsome judgement that was sent upon Herod, to be eaten up of wormes? Act. 12.23. Iosephus saith, That the Great Herod the Askalonite, was eaten up of wormes also.
And was it not a noisome, loathsome judgement that was sent upon Herod, to be eaten up of worms? Act. 12.23. Iosephus Says, That the Great Herod the Askalonite, was eaten up of worms also.
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But after him it is certaine that Maximinus, as Eusebius tells us, had a fearfull, loathsome disease upon him,
But After him it is certain that Maximinus, as Eusebius tells us, had a fearful, loathsome disease upon him,
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and he sent out a filthy smell; he saith he was a fearfull spectacle to looke upon.
and he sent out a filthy smell; he Says he was a fearful spectacle to look upon.
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Nay, the very Physitians, saith the Story, that came neare him, were killed with the stench of his infirmity.
Nay, the very Physicians, Says the Story, that Come near him, were killed with the stench of his infirmity.
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1081
So we read of Scilla, that he had a loathsome fearfull judgement sent upon him.
So we read of Scilla, that he had a loathsome fearful judgement sent upon him.
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And Pliny in his Naturall history saith, that he died a more grievous death then ever he inflicted upon any other.
And pliny in his Natural history Says, that he died a more grievous death then ever he inflicted upon any other.
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And was it not an odious, loathsome judgement that was sent upon Arrius that scoured out his bowells upon the stoole.
And was it not an odious, loathsome judgement that was sent upon Arius that scoured out his bowels upon the stool.
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So Evagrius speakes of Montanus, that he had his tongue rotted in his mouth, and he dyed miserably.
So Evagrius speaks of Montanus, that he had his tongue rotted in his Mouth, and he died miserably.
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I could reckon more examples, but these are sufficient in the proofe of this.
I could reckon more Examples, but these Are sufficient in the proof of this.
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I would not be mistaken, because I gathered this from Gods judgement upon Pharaoh in sending the loathsome frogs. I would not have it thought that every one that hath a loathsome disease is like Pharach, that he must of necessity be prophane and wicked:
I would not be mistaken, Because I gathered this from God's judgement upon Pharaoh in sending the loathsome frogs. I would not have it Thought that every one that hath a loathsome disease is like Pharaoh, that he must of necessity be profane and wicked:
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For in the examples before recited, we may finde David had a loathsome disease, yet he was a man after Gods owne heart.
For in the Examples before recited, we may find David had a loathsome disease, yet he was a man After God's own heart.
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Iob had a fearfull disease, he was full of blaines, and sores, and boyles, yet God gave him a great testimony for his piety and justice, above all the men of the East.Job had a fearful disease, he was full of blains, and sores, and boils, yet God gave him a great testimony for his piety and Justice, above all the men of the East.
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I could adde Lazarus that was highly in the favour of God, yet he was full of sores.
I could add Lazarus that was highly in the favour of God, yet he was full of sores.
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1090
And certainly Solomen saith, Eccl. 9 All these shall fall alike to good, and badmen, we cannot determine of affection, or disaffection;
And Certainly Solomon Says, Ecclesiastes 9 All these shall fallen alike to good, and badmen, we cannot determine of affection, or disaffection;
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I meane of the speciall love or hatred of God by these outward things. Though the Church of Rome, and Bellarmine goe too farre;
I mean of the special love or hatred of God by these outward things. Though the Church of Rome, and Bellarmine go too Far;
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for he makes the end and calamities that light upon opposers of the truth, to be a necessary argument of the Church; a true note of it.
for he makes the end and calamities that Light upon opposers of the truth, to be a necessary argument of the Church; a true note of it.
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To that purpose, he reckons strange judgements to fall on Calvin and Luther, fearfull loathsome diseases.
To that purpose, he reckons strange Judgments to fallen on calvin and Luther, fearful loathsome diseases.
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So upon Zuinglius and Oecolampadius; that he hath from Balsicke and others, that have not more lines then lies, rayling Pharaoh like.
So upon Zwingli and Oecolampadius; that he hath from Balsicke and Others, that have not more lines then lies, railing Pharaoh like.
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We could answer them in their own weapons if we were disposed, and tell them of some Popes.
We could answer them in their own weapons if we were disposed, and tell them of Some Popes.
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One saith of Boniface the seventh, that he ended his life very filthily.
One Says of Boniface the seventh, that he ended his life very filthily.
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And Iohn Stella saith of Boniface the eight, he entred as a Fox, he reigned like a Lion, and dyed as a Dog.
And John Stella Says of Boniface the eight, he entered as a Fox, he reigned like a lion, and died as a Dog.
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We could tell them of Iohn thirteenth, and some say the fourteenth, that was slaine in the act of adultery by the immediate hand of God.
We could tell them of John thirteenth, and Some say the fourteenth, that was slain in the act of adultery by the immediate hand of God.
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1099
And of Alexius that dyed by the same potion of poyson he had provided for another.
And of Alexius that died by the same potion of poison he had provided for Another.
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1100
Of Dresentius, Leotomus, Nehotman, and other persecuters that had fearfull ends.
Of Dresentius, Leotomus, Nehotman, and other persecuters that had fearful ends.
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1101
We stand not upon this, because there is no argument convincing to be drawne from the calamity of a man to shew his goodnesse or badnesse.
We stand not upon this, Because there is no argument convincing to be drawn from the calamity of a man to show his Goodness or badness.
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But that that I intend is, that God oft-times sends not only troublesome, but noysome judgements;
But that that I intend is, that God ofttimes sends not only troublesome, but noisome Judgments;
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as we see here upon Pharaoh. The use of it, as David saith, Psal. 4. Standin awe and sinne not.
as we see Here upon Pharaoh. The use of it, as David Says, Psalm 4. Standing awe and sin not.
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1104
God is the same God, His hand is not shortned.
God is the same God, His hand is not shortened.
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1105
He can inflict a judgement upon thee whosoever thou art, that besides the paine of it, shall make thee abhorre thy sustenance.
He can inflict a judgement upon thee whosoever thou art, that beside the pain of it, shall make thee abhor thy sustenance.
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The very smell, nay the sight of it; nay the hearing and sound of it:
The very smell, nay the sighed of it; nay the hearing and found of it:
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1107
And not only so, but he can make thee so loathsome, that even people that should tender their attendance shall be afraid to come near thee.
And not only so, but he can make thee so loathsome, that even people that should tender their attendance shall be afraid to come near thee.
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How loathsome a disease is that, even that is ordinary, the small pox in the extremity? And for that other disease that carries the name, that a man should not mention without horror and loathing, what a loathsome disease it is,
How loathsome a disease is that, even that is ordinary, the small pox in the extremity? And for that other disease that carries the name, that a man should not mention without horror and loathing, what a loathsome disease it is,
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and how odious it makes people!
and how odious it makes people!
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those that are of honest and faire condition are afraid to eat or drinke with them.
those that Are of honest and fair condition Are afraid to eat or drink with them.
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So, I have knowne some that have been afflicted with sores, and boyles, and ruptures, that they have been a griefe to others, and a burthen to themselves.
So, I have known Some that have been afflicted with sores, and boils, and ruptures, that they have been a grief to Others, and a burden to themselves.
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Therefore I say, Stand in awe and feare; for the Lord can doe what he hath done:
Therefore I say, Stand in awe and Fear; for the Lord can do what he hath done:
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he can set ravenous beasts on us to teare us; he can make frogs and toads crawle on us;
he can Set ravenous beasts on us to tear us; he can make frogs and toads crawl on us;
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hee can make fiery diseases possesse us; he can bring it home to us in a fearfull way if we rebell.
he can make fiery diseases possess us; he can bring it home to us in a fearful Way if we rebel.
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Therefore let us labour to serve him, and to doe him honour, and evermore to praise him, not only in word but in worke for feare of an uncomfortable blow:
Therefore let us labour to serve him, and to do him honour, and evermore to praise him, not only in word but in work for Fear of an uncomfortable blow:
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For it is a fearfull thing to fall into the hands of God. So much for that.For it is a fearful thing to fallen into the hands of God. So much for that.
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They shall come upon thee, and upon thy servants, and upon all thy people. Now this judgement was denounced;
They shall come upon thee, and upon thy Servants, and upon all thy people. Now this judgement was denounced;
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Pharaoh might have conceived a thought, the frogs shall come upon me, but I have somewhat to helpe my selfe by;Pharaoh might have conceived a Thought, the frogs shall come upon me, but I have somewhat to help my self by;
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my people, and my servants about me, I hope will keepe my person free. The Lord takes away that poore hold, and disableth him in that he thought of;
my people, and my Servants about me, I hope will keep my person free. The Lord Takes away that poor hold, and disableth him in that he Thought of;
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they shall not only be upon himselfe, but upon his servants;
they shall not only be upon himself, but upon his Servants;
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that they should be so far from from helping him, that they should not helpe themselves. The observation is;
that they should be so Far from from helping him, that they should not help themselves. The observation is;
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that When God smites to some purpose he can make a man helplesse that all succour in the world shall faile.
that When God smites to Some purpose he can make a man helpless that all succour in the world shall fail.
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1123
Let him cast upon what hope he will, and nourish expectation of this, and that help;
Let him cast upon what hope he will, and nourish expectation of this, and that help;
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when adversity comes, the judgement of God shall have a full blow.
when adversity comes, the judgement of God shall have a full blow.
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1125
We have read of some famines wherein one neighbour hath not beene able to helpe another, all of them have beene so generally troubled by that fearfull calamity,
We have read of Some famines wherein one neighbour hath not been able to help Another, all of them have been so generally troubled by that fearful calamity,
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and vexed by it, that a man could not give his neighbour bread without being unnaturall to himselfe, and unmercifull to his family.
and vexed by it, that a man could not give his neighbour bred without being unnatural to himself, and unmerciful to his family.
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1127
When the Sword hath forradged a place, the party that should secure his wife and children hath beene wounded,
When the Sword hath forradged a place, the party that should secure his wife and children hath been wounded,
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and not able to helpe them.
and not able to help them.
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And so in regard of the plague, when it hath entred into some families, and allowed no quarter at all,
And so in regard of the plague, when it hath entered into Some families, and allowed no quarter At all,
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but hath stricken all downe that not one hath beene able to helpe another:
but hath stricken all down that not one hath been able to help Another:
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God hath stricken some men with such diseases that the whole Colledge of Physitians were never able to give them a minute of ease.
God hath stricken Some men with such diseases that the Whole College of Physicians were never able to give them a minute of ease.
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Nay, it may be the Physitian himselfe hath beene so smitten that he needed as much helpe as his patient. This is ordinary:
Nay, it may be the physician himself hath been so smitten that he needed as much help as his patient. This is ordinary:
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I will not stand further upon the proofe. The Use concernes us a little;
I will not stand further upon the proof. The Use concerns us a little;
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that is, that we never cast our selves upon any earthly helpes without God, let them seeme as firme as they will, and able to sustaine us;
that is, that we never cast our selves upon any earthly helps without God, let them seem as firm as they will, and able to sustain us;
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let us never cast our selves on them without God; they will prove as clouds without raine, as wells without water; they will prove miserable comforters.
let us never cast our selves on them without God; they will prove as Clouds without rain, as wells without water; they will prove miserable Comforters.
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They will be to us as the King of Israel was to the woman in the siege of Samaria, when she complayned of the fearfulnesse of the famine:
They will be to us as the King of Israel was to the woman in the siege of Samaria, when she complained of the fearfulness of the famine:
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O (saith he) if God doe not help, how shall I help? Let the Philistins trust in Goliah, when the time comes he shall not be able to save himselfe.Oh (Says he) if God do not help, how shall I help? Let the philistines trust in Goliath, when the time comes he shall not be able to save himself.
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Let them delight in Dagon, he shall be so far from secuting them, that he shall be broken in peeces by a fall before the Arke.
Let them delight in Dagon, he shall be so Far from secuting them, that he shall be broken in Pieces by a fallen before the Ark.
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The high Priests tell the Souldiers, if they will tell a lie for them, and officiate in that kinde for them, they will beare them harmlesse;
The high Priests tell the Soldiers, if they will tell a lie for them, and officiate in that kind for them, they will bear them harmless;
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the day of affliction will come, that they shall not be able to helpe themselves.
the day of affliction will come, that they shall not be able to help themselves.
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Nay, David disableth the very trust in Princes, Psal. 146. Trust not in Princes, or any son of man, for vaine is their helpe.
Nay, David disableth the very trust in Princes, Psalm 146. Trust not in Princes, or any son of man, for vain is their help.
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Isay 20. the three last verses.Saiah 20. the three last Verses.
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It seemes the people of Israel were confident, when they had an adversay came, and threatned them with the Babylonian forces, they sent to the Ethiopians for helpe;
It seems the people of Israel were confident, when they had an Adversary Come, and threatened them with the Babylonian forces, they sent to the Ethiopians for help;
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they did not greatly care what that great man could doe. Saith the Lord, Goe and tell them the King of Caldea shall take Egypt prisoner, and the Ethiopian captive;
they did not greatly care what that great man could do. Says the Lord, Go and tell them the King of Chaldea shall take Egypt prisoner, and the Ethiopian captive;
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so they shall be ashamed of Ethiopia their rejoycing, and Egypt their glory. so they shall be ashamed of Ethiopia their rejoicing, and Egypt their glory.
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And then they shall say, Loe this was our expectation, and how shall we escape? As if they had said, these people are not able to helpe themselves;
And then they shall say, Loe this was our expectation, and how shall we escape? As if they had said, these people Are not able to help themselves;
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they are made a prey to the devourer, and how shall they be able to secure us.
they Are made a prey to the devourer, and how shall they be able to secure us.
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Therefore I say againe, Take heed of trusting in the arme of flesh. We are but too apt to doe it.
Therefore I say again, Take heed of trusting in the arm of Flesh. We Are but too apt to do it.
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We think if such an adversary should come, we would doe this; and that this friend, and that money, and policie shall doe us good;
We think if such an adversary should come, we would do this; and that this friend, and that money, and policy shall do us good;
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and when the time of calamity comes, we are as men that put into a Bay in a tempest;
and when the time of calamity comes, we Are as men that put into a Bay in a tempest;
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we think we are safe, and before we are aware, we are upon a rocke; and they finde not a haven, and a faire station;
we think we Are safe, and before we Are aware, we Are upon a rock; and they find not a Haven, and a fair station;
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but matter of woe and lamentation.
but matter of woe and lamentation.
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There be certaine helpes in the world, saith a Father, by which we are more weakned then confirmed;
There be certain helps in the world, Says a Father, by which we Are more weakened then confirmed;
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that prove as the reed of Egypt. And to presse it on; then we must not cast our selves upon vaine hopes of another world.
that prove as the reed of Egypt. And to press it on; then we must not cast our selves upon vain hope's of Another world.
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If in judgements temporall, God can disable a mans friends and acquaintance;
If in Judgments temporal, God can disable a men Friends and acquaintance;
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and his owne thoughts perhaps shall not relieve him, but he shall have a disturbed conscience;
and his own thoughts perhaps shall not relieve him, but he shall have a disturbed conscience;
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what shall he doe when he appeares before the tribunall of God? Let him then call to father,
what shall he do when he appears before the tribunal of God? Let him then call to father,
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or mother, or friends, he shall stand naked before that judgement;
or mother, or Friends, he shall stand naked before that judgement;
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and whatsoever plea he hath before thought of to subterfuge the judgement, they shall be as fig leaves, they shall not cure or cover him.
and whatsoever plea he hath before Thought of to subterfuge the judgement, they shall be as fig leaves, they shall not cure or cover him.
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Therefore get Gods protection by well-doing, and get into his favour by a godly life;
Therefore get God's protection by welldoing, and get into his favour by a godly life;
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and then though father, and friends forsake thee, he will take thee up, and be a sure protection to his people in the time of adversity. So much for that.
and then though father, and Friends forsake thee, he will take thee up, and be a sure protection to his people in the time of adversity. So much for that.
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There is a further aggravation of this judgement; that is, from the newnesse and the strangenesse of it.
There is a further aggravation of this judgement; that is, from the newness and the strangeness of it.
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Though I finde in stories that this judgement of frogs was after inflicted upon the world.
Though I find in stories that this judgement of frogs was After inflicted upon the world.
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As Pliny tells us of a Towne that was unpeopled in France formerly by frogs: And Paulus Orosius saith, that the people of the City Abdera were so molested by frogs, that they were faine to intreat Cassander the King of Maceden to get them another place to inhabit.
As pliny tells us of a Town that was unpeopled in France formerly by frogs: And Paulus Orosius Says, that the people of the city Abdera were so molested by frogs, that they were feign to entreat Cassander the King of Maceden to get them Another place to inhabit.
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And Athenius tells us a strange story like this:
And Athenius tells us a strange story like this:
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he saith, in Onia, in Barbania, there fell a raine of frogs, and filled the high wayes so abundantly, that people could not step besides them;
he Says, in Onia, in Barbania, there fell a rain of frogs, and filled the high ways so abundantly, that people could not step beside them;
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and for a time they shut their doores that they might be quiet, but it would not doe, the frogs came into their baking troughs, into their meat and drinke,
and for a time they shut their doors that they might be quiet, but it would not do, the frogs Come into their baking troughs, into their meat and drink,
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and molested and infested every part. And not only so;
and molested and infested every part. And not only so;
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but they crawled upon their bodies, and were so noxious to them, that they determined to leave their Countrie.
but they crawled upon their bodies, and were so noxious to them, that they determined to leave their Country.
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Now I say though afterward God sent his judgement, yet for ought I know, this judgement of frogs was the first that ever was laid upon the world in that kinde.
Now I say though afterwards God sent his judgement, yet for ought I know, this judgement of frogs was the First that ever was laid upon the world in that kind.
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And this added to the terrour of it: For to suffer new terrours is a great aggravation of any judgement. Isay 64.4. When thou diddest terrible things that wee looked not for, then thou camest downe.
And this added to the terror of it: For to suffer new terrors is a great aggravation of any judgement. Saiah 64.4. When thou didst terrible things that we looked not for, then thou camest down.
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They were terrible things indeed, that they never looked for, or dreamed of, or heard of in former times, those terrible things. So in Micah 5.15. The Lord saith, he will execute judgement upon the heathen in such a manner as was never heard of. Dan. 12.1. He speaks of troubles, and such as there never was since there was a Nation to that time.
They were terrible things indeed, that they never looked for, or dreamed of, or herd of in former times, those terrible things. So in micah 5.15. The Lord Says, he will execute judgement upon the heathen in such a manner as was never herd of. Dan. 12.1. He speaks of Troubles, and such as there never was since there was a nation to that time.
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These strange unheard of judgements, uncouth punishments, adde much to the terrour of the plague.
These strange unheard of Judgments, uncouth punishments, add much to the terror of the plague.
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Doe you thinke it was not fearfull to those of the old world, to see it raine forty dayes together,
Do you think it was not fearful to those of the old world, to see it rain forty days together,
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and not to cease till the very Arke mounted? And to those of Sodome to see it raine fire, who had ever heard of it before? And marke that in Num. 16. when Moses would aggravate the judgement that God meant to send upon Corah, saith he, If these men dye the common death,
and not to cease till the very Ark mounted? And to those of Sodom to see it rain fire, who had ever herd of it before? And mark that in Num. 16. when Moses would aggravate the judgement that God meant to send upon Corah, Says he, If these men die the Common death,
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or if they be visited with the common visitation of all men, thinke as you will;or if they be visited with the Common Visitation of all men, think as you will;
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but if God make a new thing, and cause the earth to open, and swallow them quicke in the pit,
but if God make a new thing, and cause the earth to open, and swallow them quick in the pit,
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then say they have provoked God to some purpose. A new, strange, and not a common visitation, and death;
then say they have provoked God to Some purpose. A new, strange, and not a Common Visitation, and death;
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for that was never heard of before, that the earth should cleave and swallow them into hell.
for that was never herd of before, that the earth should cleave and swallow them into hell.
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These judgements that were laid upon Egypt, were made patternes for after times, I will punish you after the way of Egypt.
These Judgments that were laid upon Egypt, were made patterns for After times, I will Punish you After the Way of Egypt.
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So that it seems that the Egyptians were the first instances of those great calamities; God begun with them in this way, they were the first.
So that it seems that the egyptians were the First instances of those great calamities; God begun with them in this Way, they were the First.
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So, in this case it falls out, as in examples of good, so in the punishment of evill.
So, in this case it falls out, as in Examples of good, so in the punishment of evil.
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We say the way to heaven is short by example, though it be long by precept. The reason is this;
We say the Way to heaven is short by Exampl, though it be long by precept. The reason is this;
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because when a man is commanded to doe a thing, and is told that another doth it before him, he is comforted, he perswades himselfe it is in his factivity, because another hath done it:
Because when a man is commanded to do a thing, and is told that Another does it before him, he is comforted, he persuades himself it is in his factivity, Because Another hath done it:
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so in the punishment of sinne, if it be somewhat that another hath suffered before, it is some comfort.
so in the punishment of sin, if it be somewhat that Another hath suffered before, it is Some Comfort.
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If it be such a thing that never any suffered, that a man can say that truly that Iob spake passionately, that God had made him a Butt, for such remarkable judgements as never were before: This is a great aggravation.
If it be such a thing that never any suffered, that a man can say that truly that Job spoke passionately, that God had made him a Butt, for such remarkable Judgments as never were before: This is a great aggravation.
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Now you must know, that these strange, extraordinary judgements are for foule and extraordinary sinnes; for when men will exceed their scantling, and transcend in iniquity;
Now you must know, that these strange, extraordinary Judgments Are for foul and extraordinary Sins; for when men will exceed their scantling, and transcend in iniquity;
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the Lord will make his plagues wonderfull.
the Lord will make his plagues wonderful.
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In Deut. 28. And there are strange punishments to the workers of iniquity, Iob 31. Wondrous strange plagues to those that have new sins. For the Use of it;
In Deuteronomy 28. And there Are strange punishments to the workers of iniquity, Job 31. Wondrous strange plagues to those that have new Sins. For the Use of it;
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it may satisfie us to the full, for those judgements that God brings upon the world in these last times.
it may satisfy us to the full, for those Judgments that God brings upon the world in these last times.
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Wee still say that there are diseases growne among us that we have not heard of before;
we still say that there Are diseases grown among us that we have not herd of before;
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sure I am they put the Physitians past their bookes many times: let us not wonder at this;
sure I am they put the Physicians passed their books many times: let us not wonder At this;
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for Affrica is not more fertile of monsters, then these our times are fruitfull in iniquity; I, and in new sinnes.
for Africa is not more fertile of monsters, then these our times Are fruitful in iniquity; I, and in new Sins.
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I dare appeale to your owne observation what new strange oaths have beene minted of later times that our forefathers never heard of? the foulest blasphemies against heaven not to be mentioned.
I Dare appeal to your own observation what new strange Oaths have been minted of later times that our Forefathers never herd of? the Foulest Blasphemies against heaven not to be mentioned.
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What new strange wayes of epicurianisme and gluttony? how wity is that sinne in this age,
What new strange ways of epicurianisme and gluttony? how wity is that sin in this age,
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as if the spirit of Sardanapalus were in men;
as if the Spirit of Sardanapalus were in men;
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who when he was satiated with all that was in use, gave encouragement to any man by a crier to invent new? I dare be bold to say, that god, the belly, was never served with such uncouth service as now.
who when he was satiated with all that was in use, gave encouragement to any man by a crier to invent new? I Dare be bold to say, that god, the belly, was never served with such uncouth service as now.
r-crq c-crq pns31 vbds vvn p-acp d cst vbds p-acp n1, vvd n1 p-acp d n1 p-acp dt n1 pc-acp vvi j? pns11 vvb vbb j pc-acp vvi, cst n1, dt n1, vbds av-x vvn p-acp d j n1 c-acp av.
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What strange wayes of drinking, that were never heard of in the time of our forefathers? the dayes then were more modest,
What strange ways of drinking, that were never herd of in the time of our Forefathers? the days then were more modest,
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and free from that foule, abominable corruption. What strange unknown fashions in apparrell!
and free from that foul, abominable corruption. What strange unknown fashions in apparel!
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how prodigious is this last age growne in that? A man can as soone make the Moone a coat,
how prodigious is this last age grown in that? A man can as soon make the Moon a coat,
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as finde people a moneth in one dressing. It is fearfull to consider the abominable luxury.
as find people a Monn in one dressing. It is fearful to Consider the abominable luxury.
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And for fraud, and cheating, and tricks of legerdemaine, they are fresh and new, and frequent every day;
And for fraud, and cheating, and tricks of legerdemain, they Are fresh and new, and frequent every day;
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that the vigilancie of all authority, and the warinesse of all lawes are not able to prevent them.
that the vigilancy of all Authority, and the wariness of all laws Are not able to prevent them.
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He is accounted but a foole and a sot that hath not a trick more then ever yet was practised. O, Beloved!
He is accounted but a fool and a sot that hath not a trick more then ever yet was practised. Oh, beloved!
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hath not God then a just controversie with his people? If the Lord draw out judgements that were never heard of before,
hath not God then a just controversy with his people? If the Lord draw out Judgments that were never herd of before,
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and make us signes and wonders to the world, and an astonishment to all adjacent Nations, may we not justifie his proceedings? If wee exceed our forefathers sinnes, what wonder is it,
and make us Signs and wonders to the world, and an astonishment to all adjacent nations, may we not justify his proceedings? If we exceed our Forefathers Sins, what wonder is it,
cc vvb pno12 n2 cc n2 p-acp dt n1, cc dt n1 p-acp d j n2, vmb pns12 xx vvi po31 n2-vvg? cs pns12 vvb po12 n2 n2, r-crq n1 vbz pn31,
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if wee feele judgements that they were never sensible of? If we be inventers of the evill of sinne, Rom. 1. what wonder is it,
if we feel Judgments that they were never sensible of? If we be inventers of the evil of sin, Rom. 1. what wonder is it,
cs pns12 vvb n2 cst pns32 vbdr av-x j pp-f? cs pns12 vbb n2 pp-f dt n-jn pp-f n1, np1 crd r-crq n1 vbz pn31,
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if the Lord deale with us as he did with the Gentiles, to give us up to a reprobate sense, to desperate hardnesse, that after we have committed sinne with greedinesse, we may be made a by word to all Nations?
if the Lord deal with us as he did with the Gentiles, to give us up to a Reprobate sense, to desperate hardness, that After we have committed sin with greediness, we may be made a by word to all nations?
cs dt n1 vvb p-acp pno12 c-acp pns31 vdd p-acp dt n2-j, pc-acp vvi pno12 a-acp p-acp dt j-jn n1, p-acp j n1, cst c-acp pns12 vhb vvn n1 p-acp n1, pns12 vmb vbi vvn av p-acp n1 p-acp d n2?
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But before I leave this denunciation of the judgement, I cannot but acquaint you with the mysticall signification that divers of the Fathers have of this judgement of frogs.
But before I leave this denunciation of the judgement, I cannot but acquaint you with the mystical signification that diverse of the Father's have of this judgement of frogs.
p-acp a-acp pns11 vvb d n1 pp-f dt n1, pns11 vmbx p-acp vvi pn22 p-acp dt j n1 cst j pp-f dt n2 vhb pp-f d n1 pp-f n2.
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Origen saith, The frogs here, signifie lascivious vaine Poets:Origen Says, The frogs Here, signify lascivious vain Poets:
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saith he, a frog is of no profit, he gives offence with his croaking, and with his filth:
Says he, a frog is of no profit, he gives offence with his croaking, and with his filth:
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so saith he, It is with the Poets, they are as frogs, they have no goodnesse:
so Says he, It is with the Poets, they Are as frogs, they have no Goodness:
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the lascivious Poets in their libidinous discourses, and their fables, that tend to nothing but to corrupt unstable men:
the lascivious Poets in their libidinous discourses, and their fables, that tend to nothing but to corrupt unstable men:
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Yet to see how many people are taken with them (saith he) how they sucke this poyson,
Yet to see how many people Are taken with them (Says he) how they suck this poison,
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and drinke these puddles with the neglect of those living waters. And Rupertus goes further:
and drink these puddles with the neglect of those living waters. And Rupert Goes further:
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They be frogs that croke dishonour to God when they attribute a deity and divinity to Iupiter and Venus, and those that were mortall men,
They be frogs that croak dishonour to God when they attribute a deity and divinity to Iupiter and Venus, and those that were Mortal men,
pns32 vbb n2 cst vvb n1 p-acp np1 c-crq pns32 vvb dt n1 cc n1 p-acp np1 cc np1, cc d cst vbdr j-jn n2,
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and make as many as their owne fancie thinks fit, using the fecundity of their understandings this way:
and make as many as their own fancy thinks fit, using the fecundity of their understandings this Way:
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Yet these people (saith he) as frogs, creep into the favour of great persons,
Yet these people (Says he) as frogs, creep into the favour of great Persons,
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as appeares in the story, they are made much of by the great Emperours of the world:
as appears in the story, they Are made much of by the great emperors of the world:
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but saith he, though they delight in them for the present, they infuse a great deale of poyson, more then ever they could be cured of.
but Says he, though they delight in them for the present, they infuse a great deal of poison, more then ever they could be cured of.
cc-acp vvz pns31, cs pns32 vvb p-acp pno32 p-acp dt j, pns32 vvb dt j n1 pp-f n1, av-dc cs av pns32 vmd vbi vvn pp-f.
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St. Austen, and with him Prosper; they understand mystically by these frogs, Philosophers, that were wedded only to naturall knowledge.
Saint Austen, and with him Prosper; they understand mystically by these frogs, Philosophers, that were wedded only to natural knowledge.
n1 np1, cc p-acp pno31 vvi; pns32 vvb av-j p-acp d n2, n2, cst vbdr vvn av-j p-acp j n1.
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These are they, saith Austen, that have a sound of words, but not true wisdome: saith he, sometimes they croke out filthy blasphemy against God.
These Are they, Says Austen, that have a found of words, but not true Wisdom: Says he, sometime they croak out filthy blasphemy against God.
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He is not utterly against Philosopy, nor no wise man ever would:
He is not utterly against Philosophy, nor no wise man ever would:
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for as it may be as Hagar against Sara; if it grow petulent and sawcie as she did, out goes the handmaid.
for as it may be as Hagar against Sarah; if it grow petulent and saucy as she did, out Goes the handmaid.
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So this Heathen, having her nailes pared, and her haire cut, she may be a wife for an Israelite.
So this Heathen, having her nails pared, and her hair Cut, she may be a wife for an Israelite.
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He is against vaine Philosophy (as Paul speaks) those things that are contrary to truth;
He is against vain Philosophy (as Paul speaks) those things that Are contrary to truth;
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when they would make it impossible for any thing to be made of nothing, against the creation of the world:
when they would make it impossible for any thing to be made of nothing, against the creation of the world:
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when they deny that severall species can be united in one subject, against the incarnation of Christ:
when they deny that several species can be united in one Subject, against the incarnation of christ:
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when they deny that there can be any returne from a privation to a habit, against the resurrection:
when they deny that there can be any return from a privation to a habit, against the resurrection:
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These are crokings and distastefull to Christian eares. The same Father saith further: These croking frogs set forth Hereticks; and in Rev. 16.13.
These Are croakings and distasteful to Christian ears. The same Father Says further: These croaking frogs Set forth Heretics; and in Rev. 16.13.
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the Spirit of God calls them frogs that creep out of the mouth of the Beast, the false Prophet, and the Dragon.
the Spirit of God calls them frogs that creep out of the Mouth of the Beast, the false Prophet, and the Dragon.
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And these runne up and downe, and crawle upon people, and doe a great deale of prejudice.
And these run up and down, and crawl upon people, and do a great deal of prejudice.
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And he might well put them after Philosophers: for Tertullian saith, Philosophers are the Patriarchs of Hereticks.
And he might well put them After Philosophers: for Tertullian Says, Philosophers Are the Patriarchs of Heretics.
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And he saith elsewhere, when they cannot flye of themselves, then they take shelter among the bushes of Aristotle. These Hereticks are as frogs, filthy, creeping up and downe,
And he Says elsewhere, when they cannot fly of themselves, then they take shelter among the Bushes of Aristotle. These Heretics Are as frogs, filthy, creeping up and down,
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and creeping over places, even into the chambers of Princes:
and creeping over places, even into the chambers of Princes:
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as may appear to you in the Arrians that made themselves so firme in the Emperour Constantius. That is the tricke of them to make themselves great with great persons.
as may appear to you in the Arians that made themselves so firm in the Emperor Constantius. That is the trick of them to make themselves great with great Persons.
c-acp vmb vvi p-acp pn22 p-acp dt n2-jn cst vvd px32 av j p-acp dt n1 np1. cst vbz dt n1 pp-f pno32 pc-acp vvi px32 j p-acp j n2.
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It is said of Constantius sister Constantine, she commended one of them to him. They get into the chambers of Princes.
It is said of Constantius sister Constantine, she commended one of them to him. They get into the chambers of Princes.
pn31 vbz vvn pp-f np1 n1 np1, pns31 vvd crd pp-f pno32 p-acp pno31. pns32 vvb p-acp dt n2 pp-f n2.
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We need not have these croking frogs in these dayes, with their Jesuiticall spirits: If Princes would be more cautelous of them, it would be more for their peace.
We need not have these croaking frogs in these days, with their Jesuitical spirits: If Princes would be more cautelous of them, it would be more for their peace.
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Gregory Nycene, in the life of Moses, saith, That the frogs are voluptuous persons, that are given up to all wanton luxury that is carnall:Gregory Nicene, in the life of Moses, Says, That the frogs Are voluptuous Persons, that Are given up to all wanton luxury that is carnal:
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For, saith he, thinke of a libidinous licentious life, and then thinke of the frogs of Egypt; for that same licentiousnesse growes from a filthy heart;
For, Says he, think of a libidinous licentious life, and then think of the frogs of Egypt; for that same licentiousness grows from a filthy heart;
c-acp, vvz pns31, vvb pp-f dt j j n1, cc av vvb pp-f dt n2 pp-f np1; p-acp cst d n1 vvz p-acp dt j n1;
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so these frogs from the slime of Egypt. And as it was with those frogs, so it is with these; they possesse all places.
so these frogs from the slime of Egypt. And as it was with those frogs, so it is with these; they possess all places.
av d n2 p-acp dt n1 pp-f np1. cc c-acp pn31 vbds p-acp d n2, av pn31 vbz p-acp d; pns32 vvb d n2.
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In the street take a voluptuous man, and you shall discover him by his publicke carriage.
In the street take a voluptuous man, and you shall discover him by his public carriage.
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Follow him to his house, he is voluptuous in his meat;
Follow him to his house, he is voluptuous in his meat;
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as these frogs came into the baking-troughs. Follow him into his bedchamber, he is wicked there.
as these frogs Come into the baking-troughs. Follow him into his bedchamber, he is wicked there.
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Follow him to his closet, the greatest privacie, still there are signes of voluptuousnesse. And he begins to complaine, how full that time was of these frogs. His complaint fits our times: It is a fearfull thing;
Follow him to his closet, the greatest privacy, still there Are Signs of voluptuousness. And he begins to complain, how full that time was of these frogs. His complaint fits our times: It is a fearful thing;
vvb pno31 p-acp po31 n1, dt js n1, av a-acp vbr n2 pp-f n1. cc pns31 vvz pc-acp vvi, c-crq j d n1 vbds pp-f d n2. po31 n1 vvz po12 n2: pn31 vbz dt j n1;
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the filthy frogs of covetousnesse, base, sordid covetousnesse;
the filthy frogs of covetousness, base, sordid covetousness;
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of excesse, and of distemper, of lust, and licentiousnesse, that may be followed by their slime from the places they passe.
of excess, and of distemper, of lust, and licentiousness, that may be followed by their slime from the places they pass.
pp-f n1, cc pp-f n1, pp-f n1, cc n1, cst vmb vbi vvn p-acp po32 n1 p-acp dt n2 pns32 vvb.
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These are fearfull, and those that expose the land to the curse of God. Take heed of these;
These Are fearful, and those that expose the land to the curse of God. Take heed of these;
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separate your selves from this uncleannesse: in such impure hearts God will not dwell.
separate your selves from this uncleanness: in such impure hearts God will not dwell.
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They may taste of his vengeance, but shall never taste of his favour till they have purged out this filthy corruption.
They may taste of his vengeance, but shall never taste of his favour till they have purged out this filthy corruption.
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So I have done wholly with the denunciation of the judgement.
So I have done wholly with the denunciation of the judgement.
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Now I come to the execution of it, and in the transition to it (because I cannot enter on it at this time.) It will be demanded what effect the denunciation of this judgement had with Pharaoh? There is nothing said, the judgement is denounced, and is presently executed; what effect had it?
Now I come to the execution of it, and in the transition to it (Because I cannot enter on it At this time.) It will be demanded what Effect the denunciation of this judgement had with Pharaoh? There is nothing said, the judgement is denounced, and is presently executed; what Effect had it?
av pns11 vvb p-acp dt n1 pp-f pn31, cc p-acp dt n1 p-acp pn31 (c-acp pns11 vmbx vvi p-acp pn31 p-acp d n1.) pn31 vmb vbi vvn r-crq n1 dt n1 pp-f d n1 vhd p-acp np1? pc-acp vbz pix vvn, dt n1 vbz vvn, cc vbz av-j vvn; r-crq n1 vhd pn31?
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The speedy execution of it, tells us what effect it had: For surely Pharaoh was not a whit wounded, his wicked heart continued obdurate, and impenitent.
The speedy execution of it, tells us what Effect it had: For surely Pharaoh was not a whit wounded, his wicked heart continued obdurate, and impenitent.
dt j n1 pp-f pn31, vvz pno12 r-crq n1 pn31 vhd: c-acp av-j np1 vbds xx dt n1 vvn, po31 j n1 vvd j, cc j.
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It is like enough, he conceived that this was but a scar-crow; and he thought it a poore spirit, and a base disposition, to yeeld to words;
It is like enough, he conceived that this was but a scarecrow; and he Thought it a poor Spirit, and a base disposition, to yield to words;
pn31 vbz av-j av-d, pns31 vvd cst d vbds p-acp dt n1; cc pns31 vvd pn31 dt j n1, cc dt j n1, pc-acp vvi p-acp n2;
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he would not appeare to be pusillanimous to be frighted with words, therefore he stands it out. Observe:
he would not appear to be pusillanimous to be frighted with words, Therefore he Stands it out. Observe:
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The wicked disposition of prophane persons; they will never feare, till they feele. Pharaoh, all the words would doe no good, he was fearlesse till he feels.
The wicked disposition of profane Persons; they will never Fear, till they feel. Pharaoh, all the words would do no good, he was fearless till he feels.
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Thus it was with the old world, Mat. 24. Christ saith, They did eat and drinke,
Thus it was with the old world, Mathew 24. christ Says, They did eat and drink,
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and were merry, and knew nothing till the flood came. and were merry, and knew nothing till the flood Come.
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Blessed Lord, did they know nothing? Had not Noah, that preacher of righteousnesse, told them by word of mouth? Had he not preached in making the Arke? For, saith Basile of Selucia, it was a preaching,
Blessed Lord, did they know nothing? Had not Noah, that preacher of righteousness, told them by word of Mouth? Had he not preached in making the Ark? For, Says Basil of Selucia, it was a preaching,
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and every knock was an urging of that point; did they not know? without doubt they did.
and every knock was an urging of that point; did they not know? without doubt they did.
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How is it said, They knew not? Chrysostome saith, he sheweth their insensiblenesse, and security,
How is it said, They knew not? Chrysostom Says, he shows their insensibleness, and security,
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when hee saith, They knew not: and he saith, They were taken with a kinde of drunkennesse in their sinnes:
when he Says, They knew not: and he Says, They were taken with a kind of Drunkenness in their Sins:
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As a man that sleeps upon a Mast, knows not that he is in danger. So it was with them:
As a man that sleeps upon a Mast, knows not that he is in danger. So it was with them:
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judgement was at the doore, yet they knew nothing till Noah entred into the Arke. So those of Sodome, were in the same predicament;
judgement was At the door, yet they knew nothing till Noah entered into the Ark. So those of Sodom, were in the same predicament;
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Lot told them, and bid them feare: It would not be; and as judgement drew nearer, he was more fervent in his exhortation;Lot told them, and bid them Fear: It would not be; and as judgement drew nearer, he was more fervent in his exhortation;
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all would not doe, he seemed to his owne sons as if he had mocked, Gen. 19. for they thought with themselves, what newes is this? Fire from heaven!
all would not do, he seemed to his own Sons as if he had mocked, Gen. 19. for they Thought with themselves, what news is this? Fire from heaven!
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Why shall not to morrow be as to day? Who ever saw it raine fire? or if it doe, must this valley burne alone,Why shall not to morrow be as to day? Who ever saw it rain fire? or if it do, must this valley burn alone,
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and none else? What ground is there for this? Thus God layes out the humour of wicked men, Deut. 29.19. He that heares the curses of this booke, and saith I shall have peace, though I continue stiffenecked, &c. This is the very conceit that a wicked man hath, he may goe on in his sinnes;
and none Else? What ground is there for this? Thus God lays out the humour of wicked men, Deuteronomy 29.19. He that hears the curses of this book, and Says I shall have peace, though I continue Stiffnecked, etc. This is the very conceit that a wicked man hath, he may go on in his Sins;
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he needs not feare the judgement to come, he shall have peace, though he continue stiffenecked.
he needs not Fear the judgement to come, he shall have peace, though he continue Stiffnecked.
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Was not this the humour of Achab? did not Micaiah tell him of the dissipation of his Army? Nay did he not plainly say, If he returned in peace, the Lord had not spoken by him? yet he pursued his resolution,
Was not this the humour of Ahab? did not Micaiah tell him of the dissipation of his Army? Nay did he not plainly say, If he returned in peace, the Lord had not spoken by him? yet he pursued his resolution,
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and went on in his way; he would not feare till he felt, 1 King. 22. Marke, in Isay 5.19. The Lord brings wicked men, saying, Make haste, let him hasten his worke that we may see it.
and went on in his Way; he would not Fear till he felt, 1 King. 22. Mark, in Saiah 5.19. The Lord brings wicked men, saying, Make haste, let him hasten his work that we may see it.
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A wicked, prophane speech as ever came from the mouth of man. They mocked the judgement that God had told them of.
A wicked, profane speech as ever Come from the Mouth of man. They mocked the judgement that God had told them of.
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Doth God say he will bring judgements, let him make haste, we would faine see it:
Does God say he will bring Judgments, let him make haste, we would feign see it:
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these are but words, we would faine see deeds. Thus wicked men hasten to their ruine.
these Are but words, we would feign see Deeds. Thus wicked men hasten to their ruin.
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So, in Ieremy, they tell the Prophet flatly hee lies, when hee said, The King of Chalde shall come and take Ierusalem; they would not be perswaded till they felt it. So in Ezek. 12.22. There was a Proverb growne in Israel, Every vision faileth.
So, in Ieremy, they tell the Prophet flatly he lies, when he said, The King of Chaldea shall come and take Ierusalem; they would not be persuaded till they felt it. So in Ezekiel 12.22. There was a Proverb grown in Israel, Every vision Faileth.
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As if they had said, Shall we give heed to the dreams of the Prophets? They say they have had visions,
As if they had said, Shall we give heed to the dreams of the prophets? They say they have had visions,
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but all fail, there are none come to passe; they would not believe them.
but all fail, there Are none come to pass; they would not believe them.
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And what better were those mockers in Peter; they mocked, and said, Where is the promise of his comming? As if they should say;
And what better were those mockers in Peter; they mocked, and said, Where is the promise of his coming? As if they should say;
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We will not give over our pleasures, and the prosecuting of our sinfull lusts;
We will not give over our pleasures, and the prosecuting of our sinful Lustiest;
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we will take time while we may, and crowne our heads with rose buds, and make as much of our selves as wee can;
we will take time while we may, and crown our Heads with rose buds, and make as much of our selves as we can;
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for, for ought we see all things are in a stay, there is nothing to come. For the Use of this:
for, for ought we see all things Are in a stay, there is nothing to come. For the Use of this:
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I desire from my soule, that all of us, you, and I, and every one, would take heed above all, of security, of fearlessenesse of God.
I desire from my soul, that all of us, you, and I, and every one, would take heed above all, of security, of fearlessenesse of God.
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Our Blessed Saviour said long agoe, that it should be the sinne of the last times.
Our Blessed Saviour said long ago, that it should be the sin of the last times.
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As it was in the dayes of Noah, and of Lot, so shall it be in the day of the sonne of man. As it was in the days of Noah, and of Lot, so shall it be in the day of the son of man.
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And they shall nourish their hearts as in the day of slaughter.
And they shall nourish their hearts as in the day of slaughter.
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And they shall have a conceit that judgement is far off, and that it shall not come at all;
And they shall have a conceit that judgement is Far off, and that it shall not come At all;
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and so be given up to voluptuousnesse, to commit sin with greedinesse. I dare appeale, and let your consciences answer, and eccho the truth;
and so be given up to voluptuousness, to commit since with greediness. I Dare appeal, and let your Consciences answer, and echo the truth;
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have not we a thousand times told you of plague, and famine, and judgement great and small? Have we not rung in the eares of the blasphemer that the flying booke with curses would come into his house? Have we not rung in the eares of the bloody man, that he should not live out halfe his dayes, and that he should not dye a drie death? Have we not spoken loud enough over and over, to the licentious person, that that sinne would eat out his posterity,
have not we a thousand times told you of plague, and famine, and judgement great and small? Have we not rung in the ears of the blasphemer that the flying book with curses would come into his house? Have we not rung in the ears of the bloody man, that he should not live out half his days, and that he should not die a dry death? Have we not spoken loud enough over and over, to the licentious person, that that sin would eat out his posterity,
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and consume his increase? Have wee not told you, that the oppressour should have his goods invaded by violence,
and consume his increase? Have we not told you, that the oppressor should have his goods invaded by violence,
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and taken out of the mouthes of his children? Have we not told the curser that it should come into his bowels as water? Have we not told him that is excessive, that he should reap nothing but shame,
and taken out of the mouths of his children? Have we not told the curser that it should come into his bowels as water? Have we not told him that is excessive, that he should reap nothing but shame,
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and dishonour, and beggery, the judgement of God, and untimely death? Have we not said all this? But with what successe? People persist in the same wayes, in the same impieties every day.
and dishonour, and beggary, the judgement of God, and untimely death? Have we not said all this? But with what success? People persist in the same ways, in the same impieties every day.
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Witnesse the renewing, and the improving of these sinnes. Some are as deafe Adders; or if they heare, they give us the hearing, and that is all;
Witness the renewing, and the improving of these Sins. some Are as deaf Adders; or if they hear, they give us the hearing, and that is all;
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they are still in the same course of impiety. What is the ground of all? Security, fearlessenesse of judgements;
they Are still in the same course of impiety. What is the ground of all? Security, fearlessenesse of Judgments;
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they thinke these things are bug-beares to fray children, those things that shall never take effect.
they think these things Are bugbears to fray children, those things that shall never take Effect.
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These are the things that the Devill puts into the hearts of people to cousen them of their salvation. O let us take heed:
These Are the things that the devil puts into the hearts of people to Cousin them of their salvation. Oh let us take heed:
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Let me tell you, and out of the truth of Gods Word, that men are never nearer judgement then when they are most secure, 1 Thess. 5.4. When they shall say, peace, peace, sudden destruction shall come.
Let me tell you, and out of the truth of God's Word, that men Are never nearer judgement then when they Are most secure, 1 Thess 5.4. When they shall say, peace, peace, sudden destruction shall come.
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Chrysostomes observation is, when they shall say, peace, peace; he saith not that there is peace to them:Chrysostomes observation is, when they shall say, peace, peace; he Says not that there is peace to them:
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For what peace as long as the whoredomes of Iezebel remaine? As Iehu said: But when they shall say peace, and all is in tranquility.For what peace as long as the whoredoms of Iezebel remain? As Iehu said: But when they shall say peace, and all is in tranquillity.
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Those of Sodome, they had a faire morning that day they were consumed; but how soone were the heavens clouded with fire and brimstone!
Those of Sodom, they had a fair morning that day they were consumed; but how soon were the heavens clouded with fire and brimstone!
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So likewise Belteshazer was in all his jollity, and his ruffe, with his concubines, and Princes quaffing in the vessels of the Temple;
So likewise Belteshazzar was in all his jollity, and his ruff, with his concubines, and Princes quaffing in the vessels of the Temple;
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in the height of that security, the hand-writing on the wall makes his knees knock together,
in the height of that security, the handwriting on the wall makes his knees knock together,
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and the joynts of his body loosed.
and the Joints of his body loosed.
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So Nebuchadnezar his grandfather, when he was strouting upon his Babell, and bragged of his power,
So Nebuchadnezzar his grandfather, when he was strutting upon his Babel, and bragged of his power,
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then God turnes him among the beasts.
then God turns him among the beasts.
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The people of Laish, when they were buried in security, the children of Dan fall upon them to destroy them.
The people of Laish, when they were buried in security, the children of Dan fallen upon them to destroy them.
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Amnon when his heart was merry with wine, little thought hee of any mischiefe; all on the sudden he was slaine.Amnon when his heart was merry with wine, little Thought he of any mischief; all on the sudden he was slain.
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So Agag, O, saith he, the bitternesse of death is past now; there was no feare then of judgement as he thought:
So Agag, Oh, Says he, the bitterness of death is passed now; there was no Fear then of judgement as he Thought:
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the next newes that he heard, the sword of Samuel was thrust into his bowels, 1 Sam. 7.
the next news that he herd, the sword of Samuel was thrust into his bowels, 1 Sam. 7.
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I might shew many instances that when men are most secure, God comes with his judgements, and hath taken them away.
I might show many instances that when men Are most secure, God comes with his Judgments, and hath taken them away.
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Therefore take heed of being fearlesse of the judgements of God. Beleeve what God hath said to us;
Therefore take heed of being fearless of the Judgments of God. Believe what God hath said to us;
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and as we beleeve, so let it urge us to prepare, and if we be prepared, either we shall be hid in the evill day,
and as we believe, so let it urge us to prepare, and if we be prepared, either we shall be hid in the evil day,
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or the affliction shall be so sanctified, that we shall finde honey in that Lion.
or the affliction shall be so sanctified, that we shall find honey in that lion.
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Another thing I would commend to your consideration, something of kin to this point in hand.
another thing I would commend to your consideration, something of kin to this point in hand.
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Pharaoh holds out, God sends a message, it will not be, God now executes. Where words will not serve, blows must.Pharaoh holds out, God sends a message, it will not be, God now executes. Where words will not serve, blows must.
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I shall not need to give instances of this, there are enow in Scripture. And there is great reason that God should doe it.
I shall not need to give instances of this, there Are enough in Scripture. And there is great reason that God should do it.
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For if he should only content himselfe with words, his truth would be called in question,
For if he should only content himself with words, his truth would be called in question,
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as if he had said that that he meant not to performe, if that word that he hath spoken shall not take effect.
as if he had said that that he meant not to perform, if that word that he hath spoken shall not take Effect.
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Secondly, his Justice would be questioned that hee hates not sinne with that hatred that the world is perswaded of.
Secondly, his justice would be questioned that he hates not sin with that hatred that the world is persuaded of.
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Thirdly, his Power would be questioned, that though he hate sin, and threaten it; yet he were not able to punish it.
Thirdly, his Power would be questioned, that though he hate since, and threaten it; yet he were not able to Punish it.
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Lastly, his Wisdome and Providence would be questioned;
Lastly, his Wisdom and Providence would be questioned;
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for it is not the part of a wise man, where there is desert for blowes, to content himselfe only with words;
for it is not the part of a wise man, where there is desert for blows, to content himself only with words;
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for this makes reproofe contemptible, and all speeches ridiculous, and turne againe upon him with disgrace.
for this makes reproof contemptible, and all Speeches ridiculous, and turn again upon him with disgrace.
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For the Use of it, it should teach us to justifie God in all his proceedings, ever give glory to God, whatsoever falls:
For the Use of it, it should teach us to justify God in all his proceedings, ever give glory to God, whatsoever falls:
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for certainly God for the contempt of ordinary proceedings is faine to goe to a more severe reckoning with men: they justly deserve it:
for Certainly God for the contempt of ordinary proceedings is feign to go to a more severe reckoning with men: they justly deserve it:
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therefore God is to be justified. Secondly, since God is so leasurely, and treatable in his pace to vengeance;
Therefore God is to be justified. Secondly, since God is so leisurely, and treatable in his pace to vengeance;
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Let us all make use of the deliberate proceedings of God: feare Gods word, and wee shall never feare his blowes, that is true.
Let us all make use of the deliberate proceedings of God: Fear God's word, and we shall never Fear his blows, that is true.
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It is a speech of Chrysostome, to good purpose;
It is a speech of Chrysostom, to good purpose;
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Let a man feare Gods word, and he shall never need to feare those acts of vengeance.
Let a man Fear God's word, and he shall never need to Fear those acts of vengeance.
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Let them feare in Egypt, and Rome: let him feare and stand in awe that offends.
Let them Fear in Egypt, and Room: let him Fear and stand in awe that offends.
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If a man be carefull to lead a holy life, he need not be afraid,
If a man be careful to led a holy life, he need not be afraid,
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though the hills tumble into the sea, and the foundations of the earth be rased, he shall stand unappaled in the middest of all dangers.
though the hills tumble into the sea, and the foundations of the earth be rased, he shall stand unappalled in the midst of all dangers.
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So that speech of Gregory, and it is good counsell that he gives, Let us feare when we heare,
So that speech of Gregory, and it is good counsel that he gives, Let us Fear when we hear,
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lest we come to feare when we feele, which is worst of all. For, beloved, it is hard to be put to the tutorage of that School-mistris, experience.
lest we come to Fear when we feel, which is worst of all. For, Beloved, it is hard to be put to the tutorage of that Schoolmistress, experience.
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If a man feare not till hee feele, then wrath will fall the heavier.
If a man Fear not till he feel, then wrath will fallen the Heavier.
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The Wise man takes another course, Solomon saith, A wise man seeth the plague, and hideth himselfe;
The Wise man Takes Another course, Solomon Says, A wise man sees the plague, and Hideth himself;
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but a foole goeth on, and is punished, he will not be warned and admonished. God comes to many men;
but a fool Goes on, and is punished, he will not be warned and admonished. God comes to many men;
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nay to all by the dispensation of his word, he tells us what is due to sinne; what he will inflict:
nay to all by the Dispensation of his word, he tells us what is due to sin; what he will inflict:
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he sometimes by lesse chastisements, as his lesser ordnance playes upon us:
he sometime by less chastisements, as his lesser ordnance plays upon us:
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doth not God expect profit by this? If we doe not he will inlarge punishments upon people,
does not God expect profit by this? If we do not he will enlarge punishments upon people,
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and so much more the blows shal be, because of the contempt of his gracious proceedings;
and so much more the blows shall be, Because of the contempt of his gracious proceedings;
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and then men shall have no body to complaine of but themselves, and curse the time a thousand fold that they did not obey the word of God,
and then men shall have no body to complain of but themselves, and curse the time a thousand fold that they did not obey the word of God,
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but would needs stand it out till it came to blowes, now the fearfull hand of God is fallen upon them.
but would needs stand it out till it Come to blows, now the fearful hand of God is fallen upon them.
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It was the complaint of Daniel, Dan. 9. We hearkned not to the voyce of thy Prophets,
It was the complaint of daniel, Dan. 9. We hearkened not to the voice of thy prophets,
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now therefore thy wrath is stretched upon us to the full: As he saith there.now Therefore thy wrath is stretched upon us to the full: As he Says there.
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Therefore my counsell shall be, to feare the word of God, and we shall not need to feare his judgements, tremble at his threatnings:
Therefore my counsel shall be, to Fear the word of God, and we shall not need to Fear his Judgments, tremble At his threatenings:
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Get the heart of Iosiah to melt when he read the Law of God, he had respect to the Word, that he trembled at his word, and was contrite in that manner, that he was deeply cast downe with the consideration of his menacies and threatnings.
Get the heart of Josiah to melt when he read the Law of God, he had respect to the Word, that he trembled At his word, and was contrite in that manner, that he was deeply cast down with the consideration of his menacies and threatenings.
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God will be mercifull to such a one, and he shall escape in the day of vengeance;
God will be merciful to such a one, and he shall escape in the day of vengeance;
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whereas those that are refractory and contumacious, that care not for words till it come to blowes, they shall be sure to sucke the dregs of Gods vialls.
whereas those that Are refractory and contumacious, that care not for words till it come to blows, they shall be sure to suck the dregs of God's vials.
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THE FIFTH SERMON Vpon EXOD. CHAP. 8. VERS. 5.
THE FIFTH SERMON Upon EXOD. CHAP. 8. VERS. 5.
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And the Lord spake unto Moses, say unto Aaron, Stretch forth thine hand with thy rod, over the streames, over the rivers, over the ponds,
And the Lord spoke unto Moses, say unto Aaron, Stretch forth thine hand with thy rod, over the streams, over the Rivers, over the ponds,
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and cause frogs to come up upon the land of Egypt, &c. HAving spoken of the denunciation of this judgement, I come now to the second thing, The execution of it, which is laid downe in vers. 5.6. where there is, First, the injunction.
and cause frogs to come up upon the land of Egypt, etc. HAving spoken of the denunciation of this judgement, I come now to the second thing, The execution of it, which is laid down in vers. 5.6. where there is, First, the injunction.
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And then the performance of that injunction.
And then the performance of that injunction.
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The injunction verse 5. God said to Moses, say to Aaron, stretch forth thine hand with thy rod, &c. The performance of this, verse 6. Aaron did so.
The injunction verse 5. God said to Moses, say to Aaron, stretch forth thine hand with thy rod, etc. The performance of this, verse 6. Aaron did so.
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In the former of these, the injunction, God spake to Moses, say unto Aaron. A man might say;
In the former of these, the injunction, God spoke to Moses, say unto Aaron. A man might say;
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Why did not Moses take the rod as well as Aaron? There are divers reasons given why Moses did not doe it, but Aaron rather.
Why did not Moses take the rod as well as Aaron? There Are diverse Reasons given why Moses did not do it, but Aaron rather.
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The Hebrewes, they, (according to their fabulous manner) say, it was not fit for Moses to smite the river;
The Hebrews, they, (according to their fabulous manner) say, it was not fit for Moses to smite the river;
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because he was preserved in the water when time was, as we read in the story, Exod. 2. when he floated in an arke of bulrushes, Pharaohs daughter tooke him up.
Because he was preserved in the water when time was, as we read in the story, Exod 2. when he floated in an Ark of Bulrushes, Pharaohs daughter took him up.
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Hee should have beene ungratefull to those streames to have smitten them with a plague that were the meanes of his preservation.
He should have been ungrateful to those streams to have smitten them with a plague that were the means of his preservation.
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It is true, beloved, that gratitude works not only towards men, but toward the brute creatures,
It is true, Beloved, that gratitude works not only towards men, but towards the brutus creatures,
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even to the place where, and instruments by which a man is benefited; but this is no solid reason.
even to the place where, and Instruments by which a man is benefited; but this is no solid reason.
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Suppose Moses received never so much good there; thankfulnesse to the creature would not beare him out in disobedience to the Creator.
Suppose Moses received never so much good there; thankfulness to the creature would not bear him out in disobedience to the Creator.
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Another saith, that Moses was not to doe it, because the Egyptians then would have beene perswaded that he had done it by sorcery,
another Says, that Moses was not to do it, Because the egyptians then would have been persuaded that he had done it by sorcery,
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and so they would have beene lesse moved, and perswaded by it: They were so unjust that they conceived of Moses that he was a sorcerer.
and so they would have been less moved, and persuaded by it: They were so unjust that they conceived of Moses that he was a sorcerer.
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The truth is, that he had all the learning of the Egyptians, and it is likely that many of them used that Art;
The truth is, that he had all the learning of the egyptians, and it is likely that many of them used that Art;
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yet we know nothing of Moses, but that he was exercised in those sciences that were justifiable.
yet we know nothing of Moses, but that he was exercised in those sciences that were justifiable.
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Againe, if this were the reason, Aaron might have beene suspected;
Again, if this were the reason, Aaron might have been suspected;
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for he lived among them a great age, and without doubt Pharaoh would have brought it out.
for he lived among them a great age, and without doubt Pharaoh would have brought it out.
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Calvin gives a third reason, God would not have Moses strike the streames, and bring the frogs, but Aaron; that Pharaoh, in regard of his pride and insolencie, might be handled more contemptibly. calvin gives a third reason, God would not have Moses strike the streams, and bring the frogs, but Aaron; that Pharaoh, in regard of his pride and insolency, might be handled more contemptibly.
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As if Moses would let him see that be would not trouble himselfe, but his servant that was to officiate for him, he should doe it. There is a fourth reason;
As if Moses would let him see that be would not trouble himself, but his servant that was to officiate for him, he should do it. There is a fourth reason;
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God hath set downe an order;
God hath Set down an order;
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he gives Moses direction what to doe, and from him Moses directs Aaron, and he executes it.
he gives Moses direction what to do, and from him Moses directs Aaron, and he executes it.
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Therefore God having appointed and ordained it, he looks that every one should performe his office;
Therefore God having appointed and ordained it, he looks that every one should perform his office;
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and that shall be our observation:
and that shall be our observation:
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When God hath distinguished men in severall places, and given them severall spheres to move in, he requires that they should walke in their places.
When God hath distinguished men in several places, and given them several spheres to move in, he requires that they should walk in their places.
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It is said of the Tree, he shall bring forth his owne fruit.
It is said of the Tree, he shall bring forth his own fruit.
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It is said of the Sunne Psal. 19. he rejoyceth like a Giant to run his owne course.
It is said of the Sun Psalm 19. he Rejoiceth like a Giant to run his own course.
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And you shall finde Rom. 12.7. the Apostle chargeth the man that hath an office to attend it, to looke to his owne imployment without interloping in another mans affaires. So in 1 Cor. 2.24. every man is charged to abide in the place that God hath set him in.
And you shall find Rom. 12.7. the Apostle charges the man that hath an office to attend it, to look to his own employment without interloping in Another men affairs. So in 1 Cor. 2.24. every man is charged to abide in the place that God hath Set him in.
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That intimates, not only faithfulnesse and diligence, but wisdome and conscience, in a man to doe that that belongs to his place.
That intimates, not only faithfulness and diligence, but Wisdom and conscience, in a man to do that that belongs to his place.
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So the Apostle, 1 Thess. 3.11. wisheth every man to doe his owne businesse.
So the Apostle, 1 Thess 3.11. wishes every man to do his own business.
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In the body, as there are severall parts, so every part hath a severall imployment that it is to attend.
In the body, as there Are several parts, so every part hath a several employment that it is to attend.
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See in a Family, the Master hath a severall place from the servant. It is not fit for another man to steppe into the place of a Steward;
See in a Family, the Master hath a several place from the servant. It is not fit for Another man to step into the place of a Steward;
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nor for the groome of the stable, to come into the place of the Gentleman of the chamber.
nor for the groom of the stable, to come into the place of the Gentleman of the chamber.
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So in the Church of God, it is an army with banners: the Apostle would have it without scandall.
So in the Church of God, it is an army with banners: the Apostle would have it without scandal.
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It is a well ordered Army. Now in an Army when men are digested into severall rankes;
It is a well ordered Army. Now in an Army when men Are digested into several ranks;
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it is not for a Pike man to thrust himselfe into a file of Musqueteers, every man must keep his own place,
it is not for a Pike man to thrust himself into a file of Musqueteers, every man must keep his own place,
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or else he is disordered, and that may prove mortall.
or Else he is disordered, and that may prove Mortal.
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So, in the Church of God all the company must be ordered, there must be discipline,
So, in the Church of God all the company must be ordered, there must be discipline,
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and every man must know what belongs to his place.
and every man must know what belongs to his place.
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If a man goe out of his rank, and doe that that belongs to another man,
If a man go out of his rank, and do that that belongs to Another man,
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though with never so good intention;
though with never so good intention;
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it may be said to him, as Christ said to Peter when he solicited him about Iohn, What is that to thee? Vzzah had better have adventured the falling of the Arke,
it may be said to him, as christ said to Peter when he solicited him about John, What is that to thee? Uzzah had better have adventured the falling of the Ark,
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though it tottered, 2 Sam. 6. when hee knew that no hand must meddle with it but that which was holy.
though it tottered, 2 Sam. 6. when he knew that no hand must meddle with it but that which was holy.
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You see how God was avenged on Vzziah that would doe the worke of another mans calling,
You see how God was avenged on Uzziah that would do the work of Another men calling,
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and neglect his owne, when he usurped the Priests office, God smote him with leprosie, he made him live a retired man all his life.
and neglect his own, when he usurped the Priests office, God smote him with leprosy, he made him live a retired man all his life.
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In the Ancient Councell, the 60 Canon, it was provided, that those people that were Christians, that suffered death for pulling downe the Images of the Heathens, they should not bee enrolled for martyrs. The ground was good.
In the Ancient Council, the 60 Canon, it was provided, that those people that were Christians, that suffered death for pulling down the Images of the heathens, they should not be enrolled for Martyrs. The ground was good.
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First, there was indiscreet ambition of heart in it. Secondly, they did that that belonged not to their place.
First, there was indiscreet ambition of heart in it. Secondly, they did that that belonged not to their place.
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And those that suffered in the time of Peter, as busie men in other mens matters, they had no comfort in their sufferings.
And those that suffered in the time of Peter, as busy men in other men's matters, they had no Comfort in their sufferings.
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In the 26 Oration of Nazianzen, there the holy Father speakes so much concerning order,
In the 26 Oration of Nazianzen, there the holy Father speaks so much Concerning order,
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and every man possessing his owne place, that if I could repeat it wholly to you, you need no other Sermon.
and every man possessing his own place, that if I could repeat it wholly to you, you need no other Sermon.
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Saith he, all things are in order; the Heavens above, the Sunne, Moon, and Starres; yea when they fought against Sysera, they fought in order. So the things below;
Says he, all things Are in order; the Heavens above, the Sun, Moon, and Stars; yea when they fought against Sisera, they fought in order. So the things below;
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the very times and seasons in the yeare are ordered; the day and night are ordered, saith hee.
the very times and seasons in the year Are ordered; the day and night Are ordered, Says he.
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When we read of thunder and lightning in heaven, and those shaking commotions in the bowells of the earth;
When we read of thunder and lightning in heaven, and those shaking commotions in the bowels of the earth;
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of shipwracks by sea, and wars by land, and diseases in mens bodies, and sinnes in their soules;
of Shipwrecks by sea, and wars by land, and diseases in men's bodies, and Sins in their Souls;
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these are the beames of trouble and confusion, and not of order.
these Are the beams of trouble and confusion, and not of order.
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Saith he, What shall the dissolution of the world be at the last, but a confusion? Who ever saw the Oxe swim over the sea? or the grasse grow on trees? doth the eye of man performe the office of the foot? or the foot the office of the eye? The eye walks not but leads,
Says he, What shall the dissolution of the world be At the last, but a confusion? Who ever saw the Ox swim over the sea? or the grass grow on trees? does the eye of man perform the office of the foot? or the foot the office of the eye? The eye walks not but leads,
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and the foot doth not see, but walke, it doth that that is fit for it.
and the foot does not see, but walk, it does that that is fit for it.
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The eare doth not trouble it selfe to speake, or the tongue to heare. Order is the mother of security to all things.
The ear does not trouble it self to speak, or the tongue to hear. Order is the mother of security to all things.
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So he goes on a great way, and concludes, Let every man keep his ranke,
So he Goes on a great Way, and concludes, Let every man keep his rank,
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and do his duty in his place, especially in the Church, wherein above all things, men are said to be in order.
and do his duty in his place, especially in the Church, wherein above all things, men Are said to be in order.
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For the Use of it, it meets with the Pope of Rome: If he had learned this, he would have cast away his keyes before he had received them;
For the Use of it, it meets with the Pope of Rome: If he had learned this, he would have cast away his keys before he had received them;
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or if he had medled with it, he would not doe two mens workes; he would have said, Who made me a judge?
or if he had meddled with it, he would not do two men's works; he would have said, Who made me a judge?
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The doing of two mens workes is common in these times, we know not what belongs to our selves, wee meddle with other mens affaires.
The doing of two men's works is Common in these times, we know not what belongs to our selves, we meddle with other men's affairs.
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Lay people will preach the Word, and administer the Sacraments. You shall have a Cobler above his Last, and take upon him to expound Scriptures,
Lay people will preach the Word, and administer the Sacraments. You shall have a Cobbler above his Last, and take upon him to expound Scriptures,
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and not sticke to informe the Minister how he should preach.
and not stick to inform the Minister how he should preach.
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Doe you not see a great number of people of inferiour ranke take upon them to reforme evills? If a man should say to them,
Do you not see a great number of people of inferior rank take upon them to reform evils? If a man should say to them,
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as they did to Moses, Who made thee a judge? They would reply, It is their zeale.
as they did to Moses, Who made thee a judge? They would reply, It is their zeal.
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I tell them their zeale is not according to knowledge;
I tell them their zeal is not according to knowledge;
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for if their judgements were rightly informed, they would know that God hath appointed a man the worke of his place,
for if their Judgments were rightly informed, they would know that God hath appointed a man the work of his place,
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and no man should extend himselfe beyond the latitude of his owne calling. And whereas they have pretended, they have Samson and Phineas, and many more;
and no man should extend himself beyond the latitude of his own calling. And whereas they have pretended, they have samson and Phinehas, and many more;
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they may well adde Elias, and Iames, and Iohn, those sonnes of thunder that lightned shrewdly when they called for fire from heaven;
they may well add Elias, and James, and John, those Sons of thunder that lightened shrewdly when they called for fire from heaven;
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for such they pretend all these, and well they may. It is ill reasoning from things ill done, to that that should bee done;
for such they pretend all these, and well they may. It is ill reasoning from things ill done, to that that should be done;
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or if they did it immediately we must not bring them to an example. Secondly, learne every one to doe that that is right in his place;
or if they did it immediately we must not bring them to an Exampl. Secondly, Learn every one to do that that is right in his place;
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the Master of the family in his, the father in his, and the children in theirs;
the Master of the family in his, the father in his, and the children in theirs;
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and all as God hath disposed of them. If they goe out of this, it is an unseemly thing.
and all as God hath disposed of them. If they go out of this, it is an unseemly thing.
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Is it not an unseemly thing to see the streames run over the bankes? to see the fire off from the hearth? to see a man out of his place? to see the glove drawne on the wrong hand,
Is it not an unseemly thing to see the streams run over the banks? to see the fire off from the hearth? to see a man out of his place? to see the glove drawn on the wrong hand,
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how ugly is it? Therefore the former Father Nazianzen, puts disorder, and deformity together; and he might well say it.
how ugly is it? Therefore the former Father Nazianzen, puts disorder, and deformity together; and he might well say it.
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The Apostle puts order and beauty together; Let all things be done decently, & in order.
The Apostle puts order and beauty together; Let all things be done decently, & in order.
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Secondly, a man doth not need to meddle with anothers, if he looke to his owne charge, God will be pleased well enough with that:
Secondly, a man does not need to meddle with another's, if he look to his own charge, God will be pleased well enough with that:
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whereas if a man neglect his owne, and meddle with others, he may have that said to him, that he is skilfull in other mens affaires, and ignorant of his owne.
whereas if a man neglect his own, and meddle with Others, he may have that said to him, that he is skilful in other men's affairs, and ignorant of his own.
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In the last place, when a man hath done that that belongs to his place, it may be he sees other people defective, it is not for him to leap out of his calling;
In the last place, when a man hath done that that belongs to his place, it may be he sees other people defective, it is not for him to leap out of his calling;
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he may well mourne for it, and as occasion serves, and his calling will afford, he may advise,
he may well mourn for it, and as occasion serves, and his calling will afford, he may Advice,
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and pray to God to incline the hearts of those that have power to redresse these things;
and pray to God to incline the hearts of those that have power to redress these things;
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let him not thinke he shall suffer for other mens defects; for every man stands or falls to his owne master. So much for that.
let him not think he shall suffer for other men's defects; for every man Stands or falls to his own master. So much for that.
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The next thing I note, Say unto Aaron, take thy rod, &c. Some may say, What needs this? when God with a word could have done this, what need he stretch out his rod?
The next thing I note, Say unto Aaron, take thy rod, etc. some may say, What needs this? when God with a word could have done this, what need he stretch out his rod?
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It is true, there is none that doubts of the power of God, what God could have done: But the point is this;
It is true, there is none that doubts of the power of God, what God could have done: But the point is this;
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Where God hath appointed meanes, he will have them used, and not have miracles expected. He stretched out the rod.
Where God hath appointed means, he will have them used, and not have Miracles expected. He stretched out the rod.
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It was that that God had sanctified for this purpose, God will have the meanes used.
It was that that God had sanctified for this purpose, God will have the means used.
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All the world knowes, God could have preserved Noah without an Arke: He meant to drowne the world beside;
All the world knows, God could have preserved Noah without an Ark: He meant to drown the world beside;
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and he had fixed this way; Noah must work in this meanes.
and he had fixed this Way; Noah must work in this means.
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Every man will conceive that easily God could have preserved Lot in the middest of Sodome, though all the City were burned about him;
Every man will conceive that Easily God could have preserved Lot in the midst of Sodom, though all the city were burned about him;
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but since he had appointed Zear for a refuge, there he must flye, and take the course that he had appointed.
but since he had appointed Zear for a refuge, there he must fly, and take the course that he had appointed.
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There is no doubt but God could have recovered Hezechiah to health by a word; but since God said a bunch of figs should be used, that must be applied,
There is no doubt but God could have recovered Hezekiah to health by a word; but since God said a bunch of figs should be used, that must be applied,
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or else he could not amend.
or Else he could not amend.
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Doe you thinke that God was impotent, and unable to cure Naaman of his leprosie? with a word he could have done it;
Do you think that God was impotent, and unable to cure Naaman of his leprosy? with a word he could have done it;
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but having appointed Iordan the place to wash him, and to wash seven times, except he had gone,
but having appointed Iordan the place to wash him, and to wash seven times, except he had gone,
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and performed it, whatsoever hee did thinke of Pharphar, and the rivers of Damascus, unlesse he had washed there he had not beene cleane.
and performed it, whatsoever he did think of Pharpar, and the Rivers of Damascus, unless he had washed there he had not been clean.
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God could have hid the Virgin Mary in Iudea, maugre the malice of Herod; but having appointed Egypt to be the place, thither they must flye.
God could have hid the Virgae Marry in Iudea, maugre the malice of Herod; but having appointed Egypt to be the place, thither they must fly.
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Musculus upon Iohn, saith, that Christ caused the stone to be taken away;Musculus upon John, Says, that christ caused the stone to be taken away;
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he that could raise his body, why would he not raise the stone? God will not worke miracles for ordinary things, where the labour of man will serve.
he that could raise his body, why would he not raise the stone? God will not work Miracles for ordinary things, where the labour of man will serve.
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For the Use of this, I desire you to remember it for your spirituall, and corporall condition.
For the Use of this, I desire you to Remember it for your spiritual, and corporal condition.
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For the bodily condition, it is well knowne that God hath appointed labour to be the means of sustentation of these tabernacles of ours;
For the bodily condition, it is well known that God hath appointed labour to be the means of sustentation of these Tabernacles of ours;
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yet this meanes is not used.
yet this means is not used.
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There are a great number of men that looke to be fed as Eliah was by the ravens, by miracle;
There Are a great number of men that look to be fed as Elijah was by the Ravens, by miracle;
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they thinke to lye, and have the meat fall into their mouths; no paines will they take.
they think to lie, and have the meat fallen into their mouths; no pains will they take.
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These kinde of people that will be idle, and like the doore on the hinges that will not use the meanes;
These kind of people that will be idle, and like the door on the hinges that will not use the means;
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they will not put their soules a foot out, as it is in the fable; they sinne against the generall order of things.
they will not put their Souls a foot out, as it is in the fable; they sin against the general order of things.
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The heavens stand not still, but by miracle. And they sinne against pure nature; when man was in his innecency God provided him labour, Thou shalt dresse the garden:
The heavens stand not still, but by miracle. And they sin against pure nature; when man was in his innecency God provided him labour, Thou shalt dress the garden:
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Surely that God that appointed a Sabbath, intended not man to be idle. They sinne against corrupted nature;
Surely that God that appointed a Sabbath, intended not man to be idle. They sin against corrupted nature;
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since the fall, Man is borne to labour as the sparkes flye upward. And man must eat his bread with sweat:
since the fallen, Man is born to labour as the sparks fly upward. And man must eat his bred with sweat:
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And the Heathen had this light to call them flow bellies. Lastly, they sinne against the store of nature.
And the Heathen had this Light to call them flow bellies. Lastly, they sin against the store of nature.
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It lyes on Christians mainly, they are so farre from the using the meanes of labour to effect that that God hath appointed, that they must withdraw themselves from men that live inordinatly;
It lies on Christians mainly, they Are so Far from the using the means of labour to Effect that that God hath appointed, that they must withdraw themselves from men that live inordinately;
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He that will not labour must not eat. He that will not labour must not eat.
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Therefore, let no man love his ease so well, that hee refuse labour, that his sides should ake;
Therefore, let no man love his ease so well, that he refuse labour, that his sides should ache;
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as that man in Seneca, because he sees another man take paines, this is odious.
as that man in Senecca, Because he sees Another man take pains, this is odious.
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And let not men be carried away with a private spirit, as a great number are that except their imployment bee generous, they will rather doe nothing.
And let not men be carried away with a private Spirit, as a great number Are that except their employment be generous, they will rather do nothing.
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If the imployment be never so poore, if it be honest, it is better then to be idle ten thousand times.
If the employment be never so poor, if it be honest, it is better then to be idle ten thousand times.
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The idle man dishonours God, he transgresseth his commandements; he wrongs many besides himselfe: his Country, the Church, his family, and the poore;
The idle man dishonours God, he Transgresseth his Commandments; he wrongs many beside himself: his Country, the Church, his family, and the poor;
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all challenge a part in him. When a man shall aske his conscience, what profit hath the Church, or thy family,
all challenge a part in him. When a man shall ask his conscience, what profit hath the Church, or thy family,
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or the poore, or the State by thee? If he say nothing; it is a pitifull thing.
or the poor, or the State by thee? If he say nothing; it is a pitiful thing.
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Againe, when a man doth nothing, he is exposed to all temptations. The Devill entred when he found none at home. The Iron rusts with lying.
Again, when a man does nothing, he is exposed to all temptations. The devil entered when he found none At home. The Iron rusts with lying.
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The Field unplowed overgrowes with weeds. Standing puddles stinke: therefore it was Ieromes counsell to Rusticut, Alway to be imployed.
The Field unplowed overgrows with weeds. Standing puddles stink: Therefore it was Ieromes counsel to Rusticut, Always to be employed.
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Againe, it is a reproach to the world:
Again, it is a reproach to the world:
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there is never a generous man, if he see another that labours not, but he accounts him an unprofitable burthen to the earth.
there is never a generous man, if he see Another that labours not, but he accounts him an unprofitable burden to the earth.
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Lastly, it drawes upon a man the misery of another world.
Lastly, it draws upon a man the misery of Another world.
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Shall such a man live? If he doe, he hath but his soule to keep him out of hell:
Shall such a man live? If he do, he hath but his soul to keep him out of hell:
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and St. Paul saith, such people are dead while they live. How shall they live when they be dead, that are dead while they live? What saith God? Binde him hand and foot,
and Saint Paul Says, such people Are dead while they live. How shall they live when they be dead, that Are dead while they live? What Says God? Bind him hand and foot,
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and cast him into utter darknesse, to the unprofitable servant.and cast him into utter darkness, to the unprofitable servant.
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Therefore hearken to God, take paines in that course that God hath appointed in his word:
Therefore harken to God, take pains in that course that God hath appointed in his word:
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let us rather eat our owne bread then to live at another mans finding. If this seeme a digression, I desire you to pardon it;
let us rather eat our own bred then to live At Another men finding. If this seem a digression, I desire you to pardon it;
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for it may be of purpose I turned out of my way to turne some idle ones into it.
for it may be of purpose I turned out of my Way to turn Some idle ones into it.
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In the second place, for our spirituall estate, God will have meanes used there: The Kingdome of Heaven comes not with observation, as it is said in the Gospell. Many prophane men say;
In the second place, for our spiritual estate, God will have means used there: The Kingdom of Heaven comes not with observation, as it is said in the Gospel. Many profane men say;
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What! cannot God save us without all this preaching? What! nothing without that rod, that Scepter of God, his Word; the rod of Aaron?
What! cannot God save us without all this preaching? What! nothing without that rod, that Sceptre of God, his Word; the rod of Aaron?
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It is dangerous to dispute what God can doe; farre be it from us:
It is dangerous to dispute what God can do; Far be it from us:
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But when God hath appointed meanes ordinary, he shewes that he will not save without them.
But when God hath appointed means ordinary, he shows that he will not save without them.
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The Evnuch might have said to Philip, and Paul to Ananias, and Lidia to Paul, God can doe this without you;
The Eunuch might have said to Philip, and Paul to Ananias, and Lidia to Paul, God can do this without you;
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but God must be served that way that he hath appointed.
but God must be served that Way that he hath appointed.
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Therefore if a man thinke to be saved by a miracle, he shall fall short of salvation.
Therefore if a man think to be saved by a miracle, he shall fallen short of salvation.
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The rich man in hell had a strange desire to save his brethren by one that rose from the dead;
The rich man in hell had a strange desire to save his brothers by one that rose from the dead;
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but saith Abraham, If they will not heare Moses and the Prophets, they will not heare them. So much for that. Saith he:
but Says Abraham, If they will not hear Moses and the prophets, they will not hear them. So much for that. Says he:
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Stretch forth thine hand with thy rod, and cause the frogs to ascend.
Stretch forth thine hand with thy rod, and cause the frogs to ascend.
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What! must Aaron bring frogs out of the river? What man hath power to make one haire of his head, white or blacke, Who can adde one cubite to his stature? Must Aaron bring these frogs? So in the originall it is an imparative, Make or command them to ascend. So the Septuagint is, Fetch thou them forth.
What! must Aaron bring frogs out of the river? What man hath power to make one hair of his head, white or black, Who can add one cubit to his stature? Must Aaron bring these frogs? So in the original it is an Imperative, Make or command them to ascend. So the septuagint is, Fetch thou them forth.
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We must acknowledge the power of God to be infinite: Yet observe, The workes that are his owne he attributes to men.
We must acknowledge the power of God to be infinite: Yet observe, The works that Are his own he attributes to men.
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Aaron is said to bring them.Aaron is said to bring them.
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The bringing of Israel out of Egypt, it was the worke of God, with a mighty Arme, none but God could doe it.
The bringing of Israel out of Egypt, it was the work of God, with a mighty Arm, none but God could do it.
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He assumes it oft-times, I am the Lord that brought thee out of the land of Egypt.
He assumes it ofttimes, I am the Lord that brought thee out of the land of Egypt.
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So, those holy people acknowledged Nehemiah and Daniel; O God that broughtest us out of Egypt:
So, those holy people acknowledged Nehemiah and daniel; Oh God that Broughtest us out of Egypt:
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Yet this act is attributed to Moses and Aaron. So God saith to Gedeon, Iud. 6. Goe and deliver Israel; yet it was God that must doe it.
Yet this act is attributed to Moses and Aaron. So God Says to Gideon, Iud. 6. Go and deliver Israel; yet it was God that must do it.
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So it is said of Samson, and Shamger, and Othoneele, and Samuel, that they delivered Israel. And God saith to Moses, Sanctifie to me the people against the third day; yet God must sanctifie them.
So it is said of samson, and Shamger, and Othoneele, and Samuel, that they Delivered Israel. And God Says to Moses, Sanctify to me the people against the third day; yet God must sanctify them.
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So, we see in the New Testament, that conversion is attributed to Ministers, and remission of sinnes:
So, we see in the New Testament, that conversion is attributed to Ministers, and remission of Sins:
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Whose sinnes ye remit are remitted: Nay, and the saving of men, 1 Tim. 4.11. This is the honour of Gods Saints:Whose Sins you remit Are remitted: Nay, and the Saving of men, 1 Tim. 4.11. This is the honour of God's Saints:
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God not only useth them, but attributes to them what is done. To arm them against discouragements, though many things obstaculous to them lye in the way,
God not only uses them, but attributes to them what is done. To arm them against discouragements, though many things obstaculous to them lie in the Way,
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and confront them, and be impediments to them;
and confront them, and be impediments to them;
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yet let them be comforted in this, the issue and effect that is wrought, God will please to honour them with it;
yet let them be comforted in this, the issue and Effect that is wrought, God will please to honour them with it;
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he will part with some of his owne to give them:
he will part with Some of his own to give them:
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he will put a splendour on Moses, and make him glorious in the eyes of all the people.
he will put a splendour on Moses, and make him glorious in the eyes of all the people.
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God is content to give Iehu honour: The sword of the Lord, and of Gedeon.
God is content to give Iehu honour: The sword of the Lord, and of Gideon.
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Though indeed we must take heed, if we be sensible of the honour that God puts upon men when he imployes them, that we doe nothing to diminish the glory of God.
Though indeed we must take heed, if we be sensible of the honour that God puts upon men when he employs them, that we do nothing to diminish the glory of God.
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The Devill is so subtle, and the corruption of mans heart is so great, that he desires praise to himselfe.
The devil is so subtle, and the corruption of men heart is so great, that he Desires praise to himself.
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So that oft-times the chiefe Lord suffers by the unfaithfulnesse of his Steward. Let us take heed, if God honour us for doing good things by him;
So that ofttimes the chief Lord suffers by the unfaithfulness of his Steward. Let us take heed, if God honour us for doing good things by him;
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assume not so much to our selves, whereby Gods glory may be diminished.
assume not so much to our selves, whereby God's glory may be diminished.
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Let me apply it to those of the Church, God hath honoured them exceedingly, that he hath made them fellow workers with himselfe, to dispense the great mysteries of the Kingdome.
Let me apply it to those of the Church, God hath honoured them exceedingly, that he hath made them fellow workers with himself, to dispense the great Mysteres of the Kingdom.
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And it is the observation of Chrysostome, when the Prodigall returned, the father doth not bid him goe to the wardrobe, and take the best robe;
And it is the observation of Chrysostom, when the Prodigal returned, the father does not bid him go to the wardrobe, and take the best robe;
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but he said to the servants, Goe and fetch it. He would have the servants imployed for the benefit of the sonne, that the meanes might be brought in credit.
but he said to the Servants, Go and fetch it. He would have the Servants employed for the benefit of the son, that the means might be brought in credit.
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That shewes how much the world is beholding to the Ministers of the Word: We are co-workers with God;
That shows how much the world is beholding to the Ministers of the Word: We Are coworkers with God;
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which as it may comfort us for the present, so it shall adde to our crowne afterward.
which as it may Comfort us for the present, so it shall add to our crown afterwards.
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But let us take heed that we give the glory to God, and not take to our selves any thing that may diminish Gods honour:
But let us take heed that we give the glory to God, and not take to our selves any thing that may diminish God's honour:
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Let us be of the spirit of Paul, I laboured more then all, yet not I,
Let us be of the Spirit of Paul, I laboured more then all, yet not I,
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but the grace of God in me. Saith Austen, Nos mandamus, &c. we do not give the increase, we doe but helpe;but the grace of God in me. Says Austen, Nos mandamus, etc. we do not give the increase, we do but help;
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and this, that we can helpe is not of our selves, but the grace of God:
and this, that we can help is not of our selves, but the grace of God:
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Paul may plant, and Apollo may water, but it is God that must give the increase. Paul may plant, and Apollo may water, but it is God that must give the increase.
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Not unto us, not unto us, but to thy Name be the praise given: So should be the speech of every one.Not unto us, not unto us, but to thy Name be the praise given: So should be the speech of every one.
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We are Stars, but we are Stars in the right hand of our Blessed Lord, and he is the Sun of righteousnesse. So, we have it by derivation from him;
We Are Stars, but we Are Stars in the right hand of our Blessed Lord, and he is the Sun of righteousness. So, we have it by derivation from him;
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we shine in a borrowed light. Secondly, for people, since God hath advanced Ministers, know the necessity of their calling;
we shine in a borrowed Light. Secondly, for people, since God hath advanced Ministers, know the necessity of their calling;
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though God made you without them, he will not save you without them.
though God made you without them, he will not save you without them.
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Know that you must reverence them for their workes sake. Shew your respect by doing that which is commanded;
Know that you must Reverence them for their works sake. Show your respect by doing that which is commanded;
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for therein lyes the especiall respect to a Minister, when that is practised that he teacheth. In the last place;
for therein lies the especial respect to a Minister, when that is practised that he Teaches. In the last place;
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since God reckons things done by his servants as theirs, when he doth it:
since God reckons things done by his Servants as theirs, when he does it:
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Let all people that doe any thing for God, take heed of stroaking their owne heads.
Let all people that do any thing for God, take heed of stroking their own Heads.
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It is the errour of Rome, in doctrine, and in practise, they make mens good works meritorious, and make themselves saviours:
It is the error of Room, in Doctrine, and in practice, they make men's good works meritorious, and make themselves Saviors:
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When we have done all we can, we are unprofitable; When we have done all we can, we Are unprofitable;
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and God workes all good things in us, and all our works for us. That as Austen saith, It is certaine, O God, he that reckons up his owne merits, what doth he reckon but thy gifts?
and God works all good things in us, and all our works for us. That as Austen Says, It is certain, Oh God, he that reckons up his own merits, what does he reckon but thy Gifts?
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We may have comfort and contentment in our consciences, and may glory in those things that God hath given us in the temptations of Satan,
We may have Comfort and contentment in our Consciences, and may glory in those things that God hath given us in the temptations of Satan,
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but let us not ascribe that to our selves, that belongs to God; for God begins the worke, and perfects it to his owne praise. So much for that.
but let us not ascribe that to our selves, that belongs to God; for God begins the work, and perfects it to his own praise. So much for that.
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Now we come to the execution.
Now we come to the execution.
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Aaron did so, and upon the doing of it there came an innumerable company of frogs that covered Egypt: here observe, The wonderfull power of God,Aaron did so, and upon the doing of it there Come an innumerable company of frogs that covered Egypt: Here observe, The wonderful power of God,
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how speedily and easily, and at what a distance he can worke. Aaron no sooner stretcheth forth his rod, but this was done; he doth it speedily.
how speedily and Easily, and At what a distance he can work. Aaron no sooner Stretcheth forth his rod, but this was done; he does it speedily.
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And hee doth but stretch out the rod, and all these creatures come abundantly. And he doth but put forth the rod toward the river.
And he does but stretch out the rod, and all these creatures come abundantly. And he does but put forth the rod towards the river.
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Saith Tostatus, he was now in the Court of Pharaoh, yet all this was done; therefore he workes at a great distance.
Says Tostado, he was now in the Court of Pharaoh, yet all this was done; Therefore he works At a great distance.
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Thus is the power of God remarkable in working quickly and easily, and at a great distance.
Thus is the power of God remarkable in working quickly and Easily, and At a great distance.
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I will not stand long on these things, because in many passages we meet with it.
I will not stand long on these things, Because in many passages we meet with it.
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God at the first made the world, and with a word; He spake the word, and all was made.
God At the First made the world, and with a word; He spoke the word, and all was made.
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Therefore those Epicures and Atheists, that aske what ladder and engine he had to raise this goodly frame? they may be answered by that in the Psalme, He made them by his word:
Therefore those Epicureans and Atheists, that ask what ladder and engine he had to raise this goodly frame? they may be answered by that in the Psalm, He made them by his word:
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For as he speakes in his workes; The heavens declare the glory of God; so he works in his speeches.
For as he speaks in his works; The heavens declare the glory of God; so he works in his Speeches.
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Nay, the very will of God, not only his word, but his will: I will, be thou cleane;
Nay, the very will of God, not only his word, but his will: I will, be thou clean;
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not only speake the word, and my servant shall be whole;
not only speak the word, and my servant shall be Whole;
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but I will. How soone and how easily, and at what a distance did the Lord destroy the Army of Pharaoh in the red Sea? Exod. 14. So I might tell you of Sodome. Saith Tully the heathen, God can doe all things without labour and defatigation.
but I will. How soon and how Easily, and At what a distance did the Lord destroy the Army of Pharaoh in the read Sea? Exod 14. So I might tell you of Sodom. Says Tully the heathen, God can do all things without labour and defatigation.
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Saith the old Poet, All things are easie to God; he knowes how to worke when he sits still.
Says the old Poet, All things Are easy to God; he knows how to work when he sits still.
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Therefore for the Use of it in a word: Let us stand in awe of God;
Therefore for the Use of it in a word: Let us stand in awe of God;
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if the Lord can so easily, and quickly, and speedily, and at such a distance worke, it is in vaine to contend and strive against his power.
if the Lord can so Easily, and quickly, and speedily, and At such a distance work, it is in vain to contend and strive against his power.
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God doth not need to fetch an Army of men to overthrow poore sinners, he can doe it by frogs, by the least creatures;
God does not need to fetch an Army of men to overthrow poor Sinners, he can do it by frogs, by the least creatures;
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by his word he can drowne the whole world. Well may we incline his mercy by our repentance;
by his word he can drown the Whole world. Well may we incline his mercy by our Repentance;
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but certainly we can never doe our selves good by resisting. Secondly, never measure the worke of God by any distance.
but Certainly we can never do our selves good by resisting. Secondly, never measure the work of God by any distance.
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It was a fault in Naaman the Assyrian when he was to be cured of his leprosie, Elisha said, Goe wash in Iordan; saith he, I thought he would have come out,
It was a fault in Naaman the assyrian when he was to be cured of his leprosy, Elisha said, Go wash in Iordan; Says he, I Thought he would have come out,
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and have laid his hand upon the sore; as if it could not be wrought without touching.
and have laid his hand upon the soar; as if it could not be wrought without touching.
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So, it was some infirmity in the Ruler, Goe downe before my sonne dye: As if Christ could doe nothing without he were present.
So, it was Some infirmity in the Ruler, Go down before my son die: As if christ could do nothing without he were present.
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So Ioh. 11. saith Martha, Lord if thou hadst beene here my brother had not dyed:
So John 11. Says Martha, Lord if thou Hadst been Here my brother had not died:
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As if God could not have prevented it at a great distance. The Lord is able to shew mercy from heaven, and to execute wrath as farre.
As if God could not have prevented it At a great distance. The Lord is able to show mercy from heaven, and to execute wrath as Far.
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Why doe we speake of distance when the Lord is every where, and fills all places.
Why do we speak of distance when the Lord is every where, and fills all places.
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No man is able to get out of the circumference where God is not.
No man is able to get out of the circumference where God is not.
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The Lord is present in all places, and doth what he will in heaven and earth; where, and how he will:The Lord is present in all places, and does what he will in heaven and earth; where, and how he will:
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there is no flying from his presence;
there is no flying from his presence;
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if a man goe to heaven, or to hell, or to the utmost parts of the sea, there shall the hand of God finde him out. We come to another thing.
if a man go to heaven, or to hell, or to the utmost parts of the sea, there shall the hand of God find him out. We come to Another thing.
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And the frogs came up, and covered all the land of Egypt. Mark how God inlargeth the judgement;
And the frogs Come up, and covered all the land of Egypt. Mark how God enlargeth the judgement;
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not one part of the land, but all the land was covered with these vermin.
not one part of the land, but all the land was covered with these vermin.
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God sometimes smites a whole family, as we see in the family of Abimelech, Gen. 12. And God threatneth to smite whole families head,
God sometime smites a Whole family, as we see in the family of Abimelech, Gen. 12. And God threatens to smite Whole families head,
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and foot, Deut. 28. God smites sometimes whole Cities, as we see Samaria had a famine, a fearfull one:
and foot, Deuteronomy 28. God smites sometime Whole Cities, as we see Samaria had a famine, a fearful one:
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and Ierusalem was vexed by famine, that as Iosephus saith, The children were taught a new way into their mothers wombe againe, they were faine to eat them for hunger.
and Ierusalem was vexed by famine, that as Iosephus Says, The children were taught a new Way into their mother's womb again, they were feign to eat them for hunger.
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I, God smites divers Cities together, as the sisters of Sodome. Nay, God sometimes proceeds to smite a whole Country.
I, God smites diverse Cities together, as the Sisters of Sodom. Nay, God sometime proceeds to smite a Whole Country.
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The sinne of Saul was punished in the dayes of Ahab, for three years the heavens were shut up till the bridle of heaven Eliah unloosed them.
The sin of Saul was punished in the days of Ahab, for three Years the heavens were shut up till the bridle of heaven Elijah unloosed them.
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So God visited the whole world.
So God visited the Whole world.
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I will not speake of that great plague, that Evagrius saith, in his time there was a plague that continued in the world fifty yeares together;
I will not speak of that great plague, that Evagrius Says, in his time there was a plague that continued in the world fifty Years together;
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though it possessed not all the world at one time, yet successively it went over all.
though it possessed not all the world At one time, yet successively it went over all.
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We have examples in Scripture, God overthrew the whole world by water; and will he not when he shall bring a deluge of fire at the last.
We have Examples in Scripture, God overthrew the Whole world by water; and will he not when he shall bring a deluge of fire At the last.
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The reason why God makes his judgements so generall, is the generality of sinne.
The reason why God makes his Judgments so general, is the generality of sin.
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Looke in all the instances I mentioned, Pharaoh and Abimelech. So in the City of Samaria that was punished, it was full of sinne;
Look in all the instances I mentioned, Pharaoh and Abimelech. So in the city of Samaria that was punished, it was full of sin;
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the greatest sinnes of all Israel were in that Metropolis: The sinne of Israel is Samaria.
the greatest Sins of all Israel were in that Metropolis: The sin of Israel is Samaria.
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The Prophet makes a sad complaint against Ierusalem, being the worst.
The Prophet makes a sad complaint against Ierusalem, being the worst.
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So that City of Sodome, you may easily see how ill they were that solicited God for vengeance, that there were not ten righteous men found there,
So that city of Sodom, you may Easily see how ill they were that solicited God for vengeance, that there were not ten righteous men found there,
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if there had, they had secured all. It was an epidemicall complaint, a generall disease.
if there had, they had secured all. It was an epidemical complaint, a general disease.
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So we may say of the dayes of Saul, when there was such a generall famine, it was for a foule sinne.
So we may say of the days of Saul, when there was such a general famine, it was for a foul sin.
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Nay, all the whole land was tainted. So in the dayes of Ahab, they were full of Idolatry and wickednesse:
Nay, all the Whole land was tainted. So in the days of Ahab, they were full of Idolatry and wickedness:
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Eliah complained that there was such a generall defection, that he saw none besides himselfe to serve God;Elijah complained that there was such a general defection, that he saw none beside himself to serve God;
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though God told him of seven thousand that bowed not their knees to Baal, yet what were these to all Israel? And in the dayes of the Prophets;
though God told him of seven thousand that bowed not their knees to Baal, yet what were these to all Israel? And in the days of the prophets;
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and in the old world, the bloud and stain of sinne, was so bad, that God knew not else how to wash out that staine.
and in the old world, the blood and stain of sin, was so bad, that God knew not Else how to wash out that stain.
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So at the last day, Iniquity shall abound; therefore God will bring fire to consume them. For the Use of this:
So At the last day, Iniquity shall abound; Therefore God will bring fire to consume them. For the Use of this:
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Solomon saith, He went by the field of the sluggard, and received instruction. Let us see how Gods judgements have spread.Solomon Says, He went by the field of the sluggard, and received instruction. Let us see how God's Judgments have spread.
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The destroying Angell hath been in all places, he hath not stricken all places at once;
The destroying Angel hath been in all places, he hath not stricken all places At once;
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but he goeth further and extends himselfe. Surely there is a generality of sinne. I would God, I had nothing to accuse mine owne Nation of, as Paul saith:
but he Goes further and extends himself. Surely there is a generality of sin. I would God, I had nothing to accuse mine own nation of, as Paul Says:
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But why should I hold my peace when the sinnes of the land proclaime themselves as the sinnes of Sodome? Who shall censure me or any Minister,
But why should I hold my peace when the Sins of the land proclaim themselves as the Sins of Sodom? Who shall censure me or any Minister,
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for laying downe the cause of the plague? Looke on some sinnes;
for laying down the cause of the plague? Look on Some Sins;
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how generall is the sinne of pride? A common sinne that fills the land from Dan to Beersheba, in every corner,
how general is the sin of pride? A Common sin that fills the land from Dan to Beersheba, in every corner,
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even to her that grindes at the mill. Nothing will keepe people from vanity this way.
even to her that grinds At the mill. Nothing will keep people from vanity this Way.
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How common is the sinne of excesse? The sinne of the Court, of the City, of the Country;
How Common is the sin of excess? The sin of the Court, of the city, of the Country;
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and among the base Gadarens this Devill is entred into a herd of swine. It is come into the Country, and every roome smells of it.
and among the base Gadarenes this devil is entered into a heard of Swine. It is come into the Country, and every room smells of it.
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Nay, how doth this sinne reigne in this City, that the Lords day is divided betweene the Tavernes and the Church? Nay, will you not say, that the Devill goes with the better part.
Nay, how does this sin Reign in this city, that the lords day is divided between the Taverns and the Church? Nay, will you not say, that the devil Goes with the better part.
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So for swearing, for oaths the land mournes. A common, generall sinne, that unnecessary vaine sinne.
So for swearing, for Oaths the land mourns. A Common, general sin, that unnecessary vain sin.
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The oaths of men, are like Ioabs sword ever drawne out; men can scarcely speake, but they must sweare.
The Oaths of men, Are like Ioabs sword ever drawn out; men can scarcely speak, but they must swear.
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A man can come into no company, or place, but his righteous soule will be vexed with this blasphemy against God.
A man can come into no company, or place, but his righteous soul will be vexed with this blasphemy against God.
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Nay, I would to God we could say, that perjurie were not growne to a great height, men have no care of oaths,
Nay, I would to God we could say, that perjury were not grown to a great height, men have no care of Oaths,
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though it were held sacred among the heathen. What shall I say of uncharitablenesse? It is a crying, grosse, common sinne;
though it were held sacred among the heathen. What shall I say of uncharitableness? It is a crying, gross, Common sin;
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and a great number that seem to professe Religion, that are most forward and zealous this way.
and a great number that seem to profess Religion, that Are most forward and zealous this Way.
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The truth is, they are brinish salt lights, that spit, and burne, and scald; they care not what dead flyes they cast into this oyntment.
The truth is, they Are brinish salt lights, that spit, and burn, and scald; they care not what dead flies they cast into this ointment.
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It is far from the power of Religion, and the holy fire of charity. I could instance in a great number;
It is Far from the power of Religion, and the holy fire of charity. I could instance in a great number;
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but what should I trouble you? By these you may gather that God hath a just controversie with this Nation of ours,
but what should I trouble you? By these you may gather that God hath a just controversy with this nation of ours,
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and the sin being so generall; these frogs creeping in every corner, and croaking in every nooke;
and the since being so general; these frogs creeping in every corner, and croaking in every nook;
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when God sends his judgements in every coast, we must not but say, He his righteous.
when God sends his Judgments in every coast, we must not but say, He his righteous.
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The last thing which I will conclude with, is this:
The last thing which I will conclude with, is this:
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This judgement, as it was the second, so it seemes to be much greater then the former:
This judgement, as it was the second, so it seems to be much greater then the former:
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for in the former judgement there was but the turning of the nature of a thing, the turning the water into bloud;
for in the former judgement there was but the turning of the nature of a thing, the turning the water into blood;
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but here, there is a creating of an innumerable company of frogs. Againe, there some might escape;
but Here, there is a creating of an innumerable company of frogs. Again, there Some might escape;
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there is no other likelihood, but the Noble-men, and the King himselfe, and many of ability might have wine,
there is no other likelihood, but the Noblemen, and the King himself, and many of ability might have wine,
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and other juices, and waters to satisfie their thirst:
and other juices, and waters to satisfy their thirst:
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but here, there was not a man in the Kingdome, but had frogs leaping upon him,
but Here, there was not a man in the Kingdom, but had frogs leaping upon him,
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and was annoyed by them in bed, and board.
and was annoyed by them in Bed, and board.
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And as I told you the last day, the waters turned into bloud annoyed but some senses,
And as I told you the last day, the waters turned into blood annoyed but Some Senses,
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as the taste, and the sight; but these annoyed all.
as the taste, and the sighed; but these annoyed all.
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They were ugly to the eye by their deformity, to the eare by their croaking sound;
They were ugly to the eye by their deformity, to the ear by their croaking found;
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and to the smell they could not endure them: They spoyled their taste, they came among their victualls;
and to the smell they could not endure them: They spoiled their taste, they Come among their victuals;
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and for their feeling, as I told you, both Tostatus, and others, say, they were such frogs as were poysonfull,
and for their feeling, as I told you, both Tostado, and Others, say, they were such frogs as were poisonful,
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and would doe mischiefe, such as our toads that we are afraid of. From all this, this being a greater judgement then the former, observe this;
and would do mischief, such as our toads that we Are afraid of. From all this, this being a greater judgement then the former, observe this;
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that Where God seeth not amendment, he will make the second judgement greater then the former.
that Where God sees not amendment, he will make the second judgement greater then the former.
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God doth not so punish, but he can punish a man more, Levit. 26.18. saith God, I will yet punish you seven times more.
God does not so Punish, but he can Punish a man more, Levit. 26.18. Says God, I will yet Punish you seven times more.
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Vesichius upon the place, saith, It signifies that God would magnifie his power in laying the judgement more upon them. In Psal. 78.38. the people of God it is said angred him, but he suffered not his whole displeasure to arise.
Vesichius upon the place, Says, It signifies that God would magnify his power in laying the judgement more upon them. In Psalm 78.38. the people of God it is said angered him, but he suffered not his Whole displeasure to arise.
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Psal. 2. If his wrath be kindled but a little, blessed are they that trust in him. Psalm 2. If his wrath be kindled but a little, blessed Are they that trust in him.
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But if his whole displeasure arise, and breake downe in wrath, who shall stand? Rev. 6. He can make his jealousie smoke,
But if his Whole displeasure arise, and break down in wrath, who shall stand? Rev. 6. He can make his jealousy smoke,
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and breake out in a flame, and burne to the bottome of hell. There are degrees of Gods wrath; so in Psal. 9.12. David prayes against the enemies of the Church, that God would punish them seven fold more, to lay more upon them.
and break out in a flame, and burn to the bottom of hell. There Are Degrees of God's wrath; so in Psalm 9.12. David prays against the enemies of the Church, that God would Punish them seven fold more, to lay more upon them.
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There were a great many judgements upon Iob; first, he heard of his goods taken,
There were a great many Judgments upon Job; First, he herd of his goods taken,
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and then of his servants, and then of his children, all oppressed by the ruine of a house.
and then of his Servants, and then of his children, all oppressed by the ruin of a house.
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And was it not so with Elie? how did the stood rise on him to a great height? First, he heares of the discomsiture of Gods people,
And was it not so with Ely? how did the stood rise on him to a great height? First, he hears of the discomsiture of God's people,
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and then of the death of his children, and then of the taking of the Arke;
and then of the death of his children, and then of the taking of the Ark;
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which I know not whether it brake his heart or his necke soonest.
which I know not whither it brake his heart or his neck soonest.
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Can Nebuchadnezzar heat his oven seven times hotter then before? and Rehoboam make his little finger heavier then his fathers loynes? Shall those Lions that were so restrained, be the more furious? And cannot God greaten his plagues,
Can Nebuchadnezzar heat his oven seven times hotter then before? and Rehoboam make his little finger Heavier then his Father's loins? Shall those Lions that were so restrained, be the more furious? And cannot God greaten his plagues,
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and inhance his judgements to the full? he can adde still.
and inhance his Judgments to the full? he can add still.
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It is said by the Schooles, of the damned in hell, nothing can be added in the extention of time;
It is said by the Schools, of the damned in hell, nothing can be added in the extension of time;
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but for intention, God could adde more, but that all his wayes are in mercie.
but for intention, God could add more, but that all his ways Are in mercy.
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Therefore if we be afflicted, say not that it is too much that God hath laid upon us,
Therefore if we be afflicted, say not that it is too much that God hath laid upon us,
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but wonder that it is no more.
but wonder that it is no more.
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Doe not say with Rebecha, Why am I thus? as if God had dealt unjustly.
Do not say with Rebecca, Why am I thus? as if God had dealt unjustly.
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Iob, he in a passion said, O that my griefe were weighed; but in coole bloud, he laid his hand upon his mouth. Job, he in a passion said, Oh that my grief were weighed; but in cool blood, he laid his hand upon his Mouth.
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He knew, that God was just and true in all his wayes, and holy in all his workes.
He knew, that God was just and true in all his ways, and holy in all his works.
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Doth thy head ake? God could make thy heart ake.
Does thy head ache? God could make thy heart ache.
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Hast thou the tooth ake? God could have afflicted thee with the strangurie, or with a violent burning feaver, that should have put thee to nothing but frenzie and madnesse: This God could doe:
Hast thou the tooth ache? God could have afflicted thee with the strangury, or with a violent burning fever, that should have put thee to nothing but frenzy and madness: This God could do:
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nay, it is Gods mercy that we are not consumed, therefore doe not wonder why it is so much.
nay, it is God's mercy that we Are not consumed, Therefore do not wonder why it is so much.
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Secondly, ever beware of continuance in sinne. One judgement had passed Pharaoh, and now another is on him.
Secondly, ever beware of Continuance in sin. One judgement had passed Pharaoh, and now Another is on him.
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So all wicked sinners if they stand out, and oppose God, and will not bow, God will increase their judgements more and more.
So all wicked Sinners if they stand out, and oppose God, and will not bow, God will increase their Judgments more and more.
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There are a great number in the world that thinke, if they have escaped the stocks once,
There Are a great number in the world that think, if they have escaped the stocks once,
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and have got free from some disease, they have a Supersedeas for a long time.
and have god free from Some disease, they have a Supersedeas for a long time.
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It is a vaine perswasion, God deales gently, he first gives a jerke or two, the next time twice as many;
It is a vain persuasion, God deals gently, he First gives a jerk or two, the next time twice as many;
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and if that will not doe, the third time he sets it on to purpose.
and if that will not do, the third time he sets it on to purpose.
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God gives a sippe of the cup, if that will not weane us from sinfull pleasures,
God gives a sip of the cup, if that will not wean us from sinful pleasures,
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then God gives us a great draught; and if that will not doe, we shall sucke out the dregs.
then God gives us a great draught; and if that will not do, we shall suck out the dregs.
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Thou canst not conquer him, hee will bow thee, or breake thee.
Thou Canst not conquer him, he will bow thee, or break thee.
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Thinkest thou that because thou hast escaped one judgement, God cannot bring another? Oh, what treasures of wrath hath God! Suppose now thou art freed from a disease,
Thinkest thou that Because thou hast escaped one judgement, God cannot bring Another? O, what treasures of wrath hath God! Suppose now thou art freed from a disease,
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and dost not make good use of that, God can give thee up to spirituall mischiefe, to adde one sinne to another.
and dost not make good use of that, God can give thee up to spiritual mischief, to add one sin to Another.
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Thou wouldest not thinke this a judgement (it may be) but it is the worst of all;
Thou Wouldst not think this a judgement (it may be) but it is the worst of all;
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for when God gives up a man to run further into sin, it is a pit that they fall in that hate God:
for when God gives up a man to run further into since, it is a pit that they fallen in that hate God:
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God is angry with such people out of all question.
God is angry with such people out of all question.
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And David had better have had the sword in his family, then to have been given up from the committing of one sinne to another.
And David had better have had the sword in his family, then to have been given up from the committing of one sin to Another.
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And the sin that the Israelites run into, it was worse then the sword of Balaak. You see in Rom. 1. when God would punish the heathen to the full, He gave them up to their owne hearts lusts.
And the since that the Israelites run into, it was Worse then the sword of Balaak. You see in Rom. 1. when God would Punish the heathen to the full, He gave them up to their own hearts Lustiest.
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Againe, if God give thee not up to this, cannot God smite thee with horrour of soule, with terrour of conscience, those tempests of minde,
Again, if God give thee not up to this, cannot God smite thee with horror of soul, with terror of conscience, those tempests of mind,
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as Ierome calls them? As one calls Christs sufferings, those unknowne sufferings that none is able to relate but he that knew them.
as Jerome calls them? As one calls Christ sufferings, those unknown sufferings that none is able to relate but he that knew them.
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O, if God leave thee to dismayed thoughts, and terrours, and hellish cogitations, that sometimes the soule hath;
O, if God leave thee to dismayed thoughts, and terrors, and hellish cogitations, that sometime the soul hath;
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what will become of thee?
what will become of thee?
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But suppose God quit thee of this, that thou come not into these brakes when thou offendest,
But suppose God quit thee of this, that thou come not into these brakes when thou offendest,
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if thou come to eternall torment, and God is able to doe that;
if thou come to Eternal torment, and God is able to do that;
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all the afflictions of this life are nothing in comparison of that, they are shadowes, that is the substance of all, for extention of time.
all the afflictions of this life Are nothing in comparison of that, they Are shadows, that is the substance of all, for extension of time.
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The afflictions of this world are but things that passe too and againe; and if it bee foule now and then, it may be cleare againe;
The afflictions of this world Are but things that pass too and again; and if it be foul now and then, it may be clear again;
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but that judgement is a standing poole, and a lake that continues firme, and shall for ever,
but that judgement is a standing pool, and a lake that continues firm, and shall for ever,
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when time shall be no more.
when time shall be no more.
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Therefore now judge whether it be good to fall into the hands of the living God? He can smite thee with new plagues and diseases, with new torments;
Therefore now judge whither it be good to fallen into the hands of the living God? He can smite thee with new plagues and diseases, with new torments;
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or else he can give thee up to a reprobate sense; or else he can visit thee with horrour of conscience.
or Else he can give thee up to a Reprobate sense; or Else he can visit thee with horror of conscience.
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And if thou escape all these, he can let thee go on in thy way till thou come to the place of torment;
And if thou escape all these, he can let thee go on in thy Way till thou come to the place of torment;
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when thou shalt curse the time that ever thou neglectedst the day of thy visitation.
when thou shalt curse the time that ever thou neglectedst the day of thy Visitation.
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Therefore now let me be Peters Cock to crow, that if thou have forgotten thy salvation, and thy God hitherto:
Therefore now let me be Peter's Cock to crow, that if thou have forgotten thy salvation, and thy God hitherto:
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Now forsake thine iniquities, and thy evill wayes; or else looke for the improvement of judgements upon thee;
Now forsake thine iniquities, and thy evil ways; or Else look for the improvement of Judgments upon thee;
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and the plagues that come after, shall be greater then those that went before. And no wonder if God heighten his plagues, when men advance in their sins.
and the plagues that come After, shall be greater then those that went before. And no wonder if God heighten his plagues, when men advance in their Sins.
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THE SIXTH SERMON Vpon EXOD. CHAP. 8. VERS. 7.8.
THE SIXTH SERMON Upon EXOD. CHAP. 8. VERS. 7.8.
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And the Magicians did so with their inchantments, and brought up frogs upon the land of Egypt.
And the Magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
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Then Pharaoh called for Moses and Aaron, and said, Intreat the Lord that he may take away the frogs from me, &c. WEE come now to the event of this judgement. The event is threefold.
Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord that he may take away the frogs from me, etc. we come now to the event of this judgement. The event is threefold.
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First, here is the like done by the Magicians, verse 7. Secondly, the removall of this judgement, to the end of verse 14.
First, Here is the like done by the Magicians, verse 7. Secondly, the removal of this judgement, to the end of verse 14.
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Thirdly, the further obduration of Pharaohs heart, verse 15. that determines this judgement. In the first of these, the practice of the Magicians; we may observe here, The work men; the Magicians:
Thirdly, the further obduration of Pharaohs heart, verse 15. that determines this judgement. In the First of these, the practice of the Magicians; we may observe Here, The work men; the Magicians:
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And their instrument (as I may so call it) their incantations, and inchantments. And then the effect of their worke, and operation:
And their Instrument (as I may so call it) their incantations, and enchantments. And then the Effect of their work, and operation:
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They did so; they brought frogs. But concerning these Magicians, and their inchantments, I spake somewhat formerly;They did so; they brought frogs. But Concerning these Magicians, and their enchantments, I spoke somewhat formerly;
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therefore I shall say the lesse now.
Therefore I shall say the less now.
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I shewed then, how the Devill hath made use of Magicians, and inchanters in all times of the world,
I showed then, how the devil hath made use of Magicians, and enchanters in all times of the world,
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and that for his owne mischievous respects. For first, hereby he hath perverted many noble and worthy Sciences;
and that for his own mischievous respects. For First, hereby he hath perverted many noble and worthy Sciences;
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such as Naturall Philosophy, Astronomy, Astrology, Arithmaticke, and Musique;
such as Natural Philosophy, Astronomy, Astrology, Arithmetick, and Music;
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and turned the edge of them against God, that founded and ordered them for his glory.
and turned the edge of them against God, that founded and ordered them for his glory.
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Secondly, the Devill hath wronged hereby, that that is the Queene of Sciences, Theology, while he hath diverted mens mindes from necesary truths,
Secondly, the devil hath wronged hereby, that that is the Queen of Sciences, Theology, while he hath diverted men's minds from necessary truths,
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and lead them captive to foule errours. Thirdly, the Devill, by meanes of magicke, and inchantments, hath fomented heresies in the world.
and led them captive to foul errors. Thirdly, the devil, by means of magic, and enchantments, hath fomented heresies in the world.
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Therefore it is no vaine observation, that the great heretiques of the primitive times, they were most of them Magicians, upon search it will prove so.
Therefore it is no vain observation, that the great Heretics of the primitive times, they were most of them Magicians, upon search it will prove so.
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Simon of Samaria, called Niger; he was held to bee the great power of God;Simon of Samaria, called Niger; he was held to be the great power of God;
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1693
he made the people believe, he could flye in the aire, and that no army of men could apprehend him;
he made the people believe, he could fly in the air, and that no army of men could apprehend him;
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1694
and hee could make trees grow on the sudden. After him came one Menander, that Iustin Martyr speakes of, he profest great matters:
and he could make trees grow on the sudden. After him Come one Menander, that Justin Martyr speaks of, he professed great matters:
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1695
When he came to Antioch, he gave out that he and his disciples should never dye;
When he Come to Antioch, he gave out that he and his Disciples should never die;
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1696
he had power to preserve himselfe from mortality. Ireneus speakes of a foule hereticke that was a Magician, that would shew tricks;
he had power to preserve himself from mortality. Irenaeus speaks of a foul heretic that was a Magician, that would show tricks;
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1697
that would turne the wine in the Eucharist, when it was white, he would make it red,
that would turn the wine in the Eucharist, when it was white, he would make it read,
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1698
and fill a greater vessell with a lesser; divers of those pranks he played. So the History saith concerning Basilidas, and Martion, he was a Magician.
and fill a greater vessel with a lesser; diverse of those pranks he played. So the History Says Concerning Basilidas, and Martion, he was a Magician.
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1699
Eusebius speakes the like of Montanus, in whose heresie Tertullian (though else a good man) was tardie.Eusebius speaks the like of Montanus, in whose heresy Tertullian (though Else a good man) was tardy.
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1700
The people when they saw such great works as these, they thought the doctrine must needs be of God.
The people when they saw such great works as these, they Thought the Doctrine must needs be of God.
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1701
Fourthly, the Devill hath gained much by this practise in the world; for he not only got admiration, but adoration.
Fourthly, the devil hath gained much by this practice in the world; for he not only god admiration, but adoration.
ord, dt n1 vhz vvn av-d p-acp d n1 p-acp dt n1; c-acp pns31 xx av-j vvn n1, cc-acp n1.
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When such kinde of workes as these have been admired in a wondrous and unlimited manner, adoration hath followed to the person.
When such kind of works as these have been admired in a wondrous and unlimited manner, adoration hath followed to the person.
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1703
The Devill would give all the world to Christ to fall down and worship him, Mat. 4. And he prevailed so farre with people as to sacrifice their children to Devils, Psal. 106.37.
The devil would give all the world to christ to fallen down and worship him, Mathew 4. And he prevailed so Far with people as to sacrifice their children to Devils, Psalm 106.37.
dt n1 vmd vvi d dt n1 p-acp np1 pc-acp vvi a-acp cc vvi pno31, np1 crd cc pns31 vvd av av-j p-acp n1 c-acp pc-acp vvi po32 n2 p-acp n2, np1 crd.
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1704
And it is well knowne by stories of the Indian parts, that most of those people sacrifice to the Devill, and worship him.
And it is well known by stories of the Indian parts, that most of those people sacrifice to the devil, and worship him.
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1705
Lastly, the Devill, by magicke, and sorcery, and witchcraft, hath not only begotten, but nourished, and perfected many foule sinnes in the world in practise.
Lastly, the devil, by magic, and sorcery, and witchcraft, hath not only begotten, but nourished, and perfected many foul Sins in the world in practice.
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1706
As lust hath beene perfected through magicke spells, inchantments have beene used for the abusing of poore people.
As lust hath been perfected through magic spells, enchantments have been used for the abusing of poor people.
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1707
Revenge hath been perfected through magick.
Revenge hath been perfected through magic.
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1708
I thinke you will say by your owne experience, that most of the witches that ever have beene discovered, have beene so by malice.
I think you will say by your own experience, that most of the Witches that ever have been discovered, have been so by malice.
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1709
So sometime it hath served as a bawd to covetousnesse to bring wealth.
So sometime it hath served as a bawd to covetousness to bring wealth.
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1710
All that I will say (because I will not draw my Saw the same way againe) is to advise you in all things to keepe moderation;
All that I will say (Because I will not draw my Saw the same Way again) is to Advice you in all things to keep moderation;
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1711
for it is easie for a man to goe too farre.
for it is easy for a man to go too Far.
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1712
Even in naturall Philosophie, some people have so pored on the creature that they have turned Atheists.
Even in natural Philosophy, Some people have so pored on the creature that they have turned Atheists.
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1713
And in Astrologie, men have so oversotted themselves, that judiciously, and conclusively, they have turned the courses of men, calculated their nativity,
And in Astrology, men have so oversotted themselves, that judiciously, and conclusively, they have turned the courses of men, calculated their Nativity,
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1714
and they will tell what death a man shall dye; as if they were of Gods privie Councell.
and they will tell what death a man shall die; as if they were of God's privy Council.
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1715
Nay (Beloved) in Divinity it is possible for a man to transgresse his bounds,
Nay (beloved) in Divinity it is possible for a man to transgress his bounds,
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1716
if he be not wise to sobriety. Therefore it is good advice, let there be humility and sobriety.
if he be not wise to sobriety. Therefore it is good Advice, let there be humility and sobriety.
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1717
A man may easily in the great deepe of Divinity, passe beyond his depth, his feet being carried away by the streame.
A man may Easily in the great deep of Divinity, pass beyond his depth, his feet being carried away by the stream.
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1718
It is easie for the flye that flutters about the candle to burne her wings.
It is easy for the fly that flutters about the candle to burn her wings.
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1719
Saith Nazianzen in his sixteenth Oration, It were better for a man to bee sluggish a little,
Says Nazianzen in his sixteenth Oration, It were better for a man to be sluggish a little,
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1720
then too curious, to seeke into those retired secrets that God hath kept secret. So much for that.
then too curious, to seek into those retired secrets that God hath kept secret. So much for that.
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1721
I will say no more of the persons, and of their inchantments, but only one thing.
I will say no more of the Persons, and of their enchantments, but only one thing.
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1722
It seemes that Pharaoh soon sent for these people, when the judgement was on him.
It seems that Pharaoh soon sent for these people, when the judgement was on him.
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1723
These were the men that he trusted in, and he thinks to have ease by them;
These were the men that he trusted in, and he thinks to have ease by them;
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1724
he will see what can be done.
he will see what can be done.
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1725
A man would have thought, he should goe to God, and make his peace with him, to take off the edge of the judgement that way.
A man would have Thought, he should go to God, and make his peace with him, to take off the edge of the judgement that Way.
dt n1 vmd vhi vvn, pns31 vmd vvi p-acp np1, cc vvi po31 n1 p-acp pno31, pc-acp vvi a-acp dt n1 pp-f dt n1 cst n1.
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1726
But will you have it? Carnall mindes in distresse when the judgements of God are upon them, their first course is to seek carnall meanes and comforts. That is the first thing:
But will you have it? Carnal minds in distress when the Judgments of God Are upon them, their First course is to seek carnal means and comforts. That is the First thing:
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1727
God is sought in the last place.
God is sought in the last place.
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1728
When Cain received his judgement from God, to be a runnagate over the face of the earth, to finde consistence in no corner, he will see if he can disappoint the judgement by building of Cities;
When Cain received his judgement from God, to be a runagate over the face of the earth, to find consistence in no corner, he will see if he can disappoint the judgement by building of Cities;
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1729
as if he could lenifie his inward torment by his outward imployment. So we see it was with Saul, when he was troubled with an evill spirit;
as if he could lenify his inward torment by his outward employment. So we see it was with Saul, when he was troubled with an evil Spirit;
c-acp cs pns31 vmd vvi po31 j n1 p-acp po31 j n1. av pns12 vvb pn31 vbds p-acp np1, c-crq pns31 vbds vvn p-acp dt j-jn n1;
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1730
those that were about him suggested that it was fit for him to seeke a man that was excellent in musique, that he by his skill that way might helpe to condole his disturbed thoughts.
those that were about him suggested that it was fit for him to seek a man that was excellent in music, that he by his skill that Way might help to condole his disturbed thoughts.
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1731
There was no looking up to God to make his peace with him that sent that judgement on him.
There was no looking up to God to make his peace with him that sent that judgement on him.
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1732
So in 1 Sam. 28. when he was in distresse he runs to the witch at Endor,
So in 1 Sam. 28. when he was in distress he runs to the witch At Endor,
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1733
and she must tell him the successe of the battell.
and she must tell him the success of the battle.
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1734
Thus it was with Ahaziah, he sends to Baalzebub the god of Ekron, to consult if he should recover of his sicknesse.
Thus it was with Ahaziah, he sends to Baalzebub the god of Ekron, to consult if he should recover of his sickness.
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1735
Thus it was with those people in Ieremiah, when they were told that the Caldeans should invade them, they cast themselves upon the hope of Ethiopia,
Thus it was with those people in Jeremiah, when they were told that the Chaldaeans should invade them, they cast themselves upon the hope of Ethiopia,
av pn31 vbds p-acp d n1 p-acp np1, c-crq pns32 vbdr vvn cst dt njp2 vmd vvi pno32, pns32 vvd px32 p-acp dt n1 pp-f np1,
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1736
and Egypt, and made account that they should sustaine them in their adversity, and raise the siege of the other Army.
and Egypt, and made account that they should sustain them in their adversity, and raise the siege of the other Army.
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1737
So we see in the New Testament, when Iudas was stricken with horrour of soule, he comes back to the high Priests, thinking to finde some comfort there.
So we see in the New Testament, when Iudas was stricken with horror of soul, he comes back to the high Priests, thinking to find Some Comfort there.
av pns12 vvb p-acp dt j n1, c-crq np1 vbds vvn p-acp n1 pp-f n1, pns31 vvz av p-acp dt j n2, vvg pc-acp vvi d n1 a-acp.
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1738
Like to Belteshazer, when he saw the hand-writing upon the wall;
Like to Belteshazzar, when he saw the handwriting upon the wall;
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1739
he sends for his Astrologians, and other people that he put confidence in, and thinkes that they could helpe him out of the brakes.
he sends for his Astrologians, and other people that he put confidence in, and thinks that they could help him out of the brakes.
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1740
Nay, we finde this true by experience;
Nay, we find this true by experience;
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1741
let Gods hand be upon a man by a disease that is of an ill kinde,
let God's hand be upon a man by a disease that is of an ill kind,
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1742
and threatneth the life, what doth he doe? In the first place saith Austen, the Physitian is called for,
and threatens the life, what does he do? In the First place Says Austen, the physician is called for,
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1743
and many great rewards are promised if hee be restored to his former latitude of health againe.
and many great rewards Are promised if he be restored to his former latitude of health again.
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1744
In the last place, God is sought unto, and it may be the Minister sent for,
In the last place, God is sought unto, and it may be the Minister sent for,
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1745
and it may be that meanes would not be used, if the other were not despaired of.
and it may be that means would not be used, if the other were not despaired of.
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1746
Nay, it falls out so in regard of the terrours on mens soules.
Nay, it falls out so in regard of the terrors on men's Souls.
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1747
Men that are troubled this way, what do they? Not seeke to make their peace with God, they seeke for humane comforts, worldly meanes.
Men that Are troubled this Way, what do they? Not seek to make their peace with God, they seek for humane comforts, worldly means.
np1 cst vbr vvn d n1, q-crq vdb pns32? xx vvb pc-acp vvi po32 n1 p-acp np1, pns32 vvb p-acp j n2, j n2.
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1748
It may bee they will puzzle themselves in a great number of businesse.
It may be they will puzzle themselves in a great number of business.
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1749
In ancient time, when their children passed through the fire to Moloch, they would drownd their crie with loud instruments;
In ancient time, when their children passed through the fire to Moloch, they would drowned their cry with loud Instruments;
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1750
so they thinke to silence the disturbance of conscience by businesse.
so they think to silence the disturbance of conscience by business.
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1751
Others give themselves up to all recreations when they have disturbance of soule, to reading of stories that are pleasant,
Others give themselves up to all recreations when they have disturbance of soul, to reading of stories that Are pleasant,
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1752
and to riding abroad, and whyling away the time with telling of tales, and by putting themselves into company,
and to riding abroad, and whyling away the time with telling of tales, and by putting themselves into company,
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1753
and going to houses of gaming. All these are thought to be excellent receits against spirituall qualmes.
and going to houses of gaming. All these Are Thought to be excellent receits against spiritual qualms.
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1754
Some would faine lay these cares asleep by drinking, and drowne them there. Thus there is no care had of peace-making with God.
some would feign lay these Cares asleep by drinking, and drown them there. Thus there is no care had of Peacemaking with God.
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1755
Men are not so sensible of the curing of the wound, only they desire to helpe the aking of it.
Men Are not so sensible of the curing of the wound, only they desire to help the aching of it.
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1756
As a man that is in debt, he takes not care for the discharging of his ingagements;
As a man that is in debt, he Takes not care for the discharging of his engagements;
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1757
but all his study is, how he may keep out of the hands of the officers.
but all his study is, how he may keep out of the hands of the Officers.
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For these, let them know that this is a very preposterous course, that only becomes such as Pharaoh; For there is no evill in the City,
For these, let them know that this is a very preposterous course, that only becomes such as Pharaoh; For there is no evil in the city,
p-acp d, vvb pno32 vvi cst d vbz dt av j n1, cst av-j vvz d p-acp np1; c-acp pc-acp vbz dx j-jn p-acp dt n1,
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but the Lord hath done is, therefore he must be sought unto;but the Lord hath done is, Therefore he must be sought unto;
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and in the first place, it is well knowne, without him, all other outward comforts are unavailable.
and in the First place, it is well known, without him, all other outward comforts Are unavailable.
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1761
Let Pharaoh send for his Wise-men, and do what he can, all shall not helpe him till God be intreated.
Let Pharaoh send for his Wise men, and do what he can, all shall not help him till God be entreated.
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1762
If we have all the comforts in the world, they will prove insufficient, if God put not warmth and life into them; therefore let us seeke him.
If we have all the comforts in the world, they will prove insufficient, if God put not warmth and life into them; Therefore let us seek him.
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1763
Looke in all the examples before, and see how unsuccessefull all those comforts were to wicked men.
Look in all the Examples before, and see how unsuccessful all those comforts were to wicked men.
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1764
Did Cain finde rest when he had built his City? he could not rest, he was a vagabond for all that.
Did Cain find rest when he had built his city? he could not rest, he was a vagabond for all that.
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1765
Did Saul finde comfort in his musique? The evill spirit had the insulting upon him now and then, and was fiercer.
Did Saul find Comfort in his music? The evil Spirit had the insulting upon him now and then, and was fierce.
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1766
Had hee comfort by the witch of Endor? No, he made his wound deeper. And Ahaziah never came from his bed.
Had he Comfort by the witch of Endor? No, he made his wound Deeper. And Ahaziah never Come from his Bed.
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1767
So we see what poore comfort Iudas had, he was turned off with a Looke thou to it. So, those that neglect to seek God in their sicknesse, they trust to the Physitians like Asa, and they never recover of their disease.
So we see what poor Comfort Iudas had, he was turned off with a Look thou to it. So, those that neglect to seek God in their sickness, they trust to the Physicians like Asa, and they never recover of their disease.
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1768
And those horrours of conscience, when men seeke to silence their cares with delights and pleasures, and recreations;
And those horrors of conscience, when men seek to silence their Cares with delights and pleasures, and recreations;
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1769
it falls out as with a man in a hot feaver that hath taken a draught of cold water,
it falls out as with a man in a hight fever that hath taken a draught of cold water,
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1770
when he hath dranke it, he thinks he hath abated the inward fire;
when he hath drank it, he thinks he hath abated the inward fire;
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1771
but the cup is scarce from his mouth, but he complaines of the improvement of the burning disease.
but the cup is scarce from his Mouth, but he complains of the improvement of the burning disease.
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1772
As money that is taken up for the satisfying of an arrest it satisfies for that time, but it bites deeper after.
As money that is taken up for the satisfying of an arrest it Satisfies for that time, but it bites Deeper After.
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1773
A man that is neare drowning will catch at any reed, or straw that floats upon the water,
A man that is near drowning will catch At any reed, or straw that floats upon the water,
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1774
and thinks to helpe himselfe by it; but they prove matter of entanglement. Therefore the way for a men to escape this, is to goe to the Lord;
and thinks to help himself by it; but they prove matter of entanglement. Therefore the Way for a men to escape this, is to go to the Lord;
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1775
get some of the bloud of Christ, that hee may speed better;
get Some of the blood of christ, that he may speed better;
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1776
one drop of that is enough to satisfie the soule, and to cover all the heat, and fervour of it.
one drop of that is enough to satisfy the soul, and to cover all the heat, and fervour of it.
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1777
Now let us take it into consideration, and ever seek God in the first place; but wave all comforts and contentments in the world till God be pacified.
Now let us take it into consideration, and ever seek God in the First place; but wave all comforts and contentment's in the world till God be pacified.
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1778
It is an Ironie that God bestowes upon those, Deut. 32.37.
It is an Irony that God bestows upon those, Deuteronomy 32.37.
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1779
Where are their gods, the rocke of their strength? Let them rise up and helpe them, and be their protection.Where Are their God's, the rock of their strength? Let them rise up and help them, and be their protection.
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1780
So the Prophet saith, Call upon your gods now, those that ye worshipped, and see if they will helpe you in the time of distresse.
So the Prophet Says, Call upon your God's now, those that you worshipped, and see if they will help you in the time of distress.
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1781
None but God is a sure refuge;
None but God is a sure refuge;
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1782
and all the things of the world shall say to a man then, as the King of Israel said to the woman in the famine in Samaria, If God doe not helpe,
and all the things of the world shall say to a man then, as the King of Israel said to the woman in the famine in Samaria, If God do not help,
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1783
how shall I helpe thee? So much for that.how shall I help thee? So much for that.
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1784
Now we come to the third thing, the worke it selfe, They did so, with the inchantments they wrought.
Now we come to the third thing, the work it self, They did so, with the enchantments they wrought.
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1785
Here some questions must be resolved; every one of which, will yeeld some observations as we passe along.
Here Some questions must be resolved; every one of which, will yield Some observations as we pass along.
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1786
The first is this, made by Austen in his questions upon Exodus, Can they fetch frogs? when fetcht they them? for all Egypt before was spread over with frogs, and by the touching of the waters,
The First is this, made by Austen in his questions upon Exodus, Can they fetch frogs? when fetched they them? for all Egypt before was spread over with frogs, and by the touching of the waters,
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1787
and the waters crawled abundantly, whence had they these frogs?
and the waters crawled abundantly, whence had they these frogs?
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1788
Certainly saith Hugo de sancto, the Magicians must do it in other waters, or else it had beene no glory,
Certainly Says Hugo de sancto, the Magicians must do it in other waters, or Else it had been no glory,
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1789
for that abounded with frogs already. Austen for the resolution of it refers us to that he had said before.
for that abounded with frogs already. Austen for the resolution of it refers us to that he had said before.
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1790
It is said they were furnished with water out of Goshen, that was not touched, and thence they raised those frogs by smiting of Goshen water. But some may say;
It is said they were furnished with water out of Goshen, that was not touched, and thence they raised those frogs by smiting of Goshen water. But Some may say;
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1791
would God suffer Goshen to hee troubled? and the Magicians to have their will upon that place?
would God suffer Goshen to he troubled? and the Magicians to have their will upon that place?
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1792
I answer, not that it was any disturbance to the people of Israel; for without doubt their waters were kept sweet,
I answer, not that it was any disturbance to the people of Israel; for without doubt their waters were kept sweet,
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1793
though they were touched by the Magicians. If frogs crawled out of them, it was to Pharaoh, to molest them;
though they were touched by the Magicians. If frogs crawled out of them, it was to Pharaoh, to molest them;
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1794
but in Goshen it was done. We may observe this;
but in Goshen it was done. We may observe this;
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1795
that God sometimes suffers the Devill to play his prizes upon his ground for his further confusion. As we see here.
that God sometime suffers the devil to play his prizes upon his ground for his further confusion. As we see Here.
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1796
The Church, the assembly of Saints are holy, we know what reaks the Devill playes among them oft-times.
The Church, the assembly of Saints Are holy, we know what reaks the devil plays among them ofttimes.
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1797
The Altar of God was a holy place, yet Melitius brought his Idoll, and set it upon the very Altar it self.
The Altar of God was a holy place, yet Melitius brought his Idol, and Set it upon the very Altar it self.
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1798
As holy as our Lord himself was, yet he was carried by the evill Spirit from the pinacle to the mountaine:
As holy as our Lord himself was, yet he was carried by the evil Spirit from the pinnacle to the mountain:
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1799
But God suffered it so to be for the further confusion of that adversary.
But God suffered it so to be for the further confusion of that adversary.
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1800
God gives the Devill liberty, not only to invade the goods but the person of Iob, a holy man;
God gives the devil liberty, not only to invade the goods but the person of Job, a holy man;
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1801
that was high in Gods affection; yet God gave him power against him, only preserve his life.
that was high in God's affection; yet God gave him power against him, only preserve his life.
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1802
So we see he suffers sometimes his dearest Saints to bee a kinde of Theatre for the Devill to play his prises upon.
So we see he suffers sometime his dearest Saints to be a kind of Theatre for the devil to play his prizes upon.
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1803
As wee may observe sometimes in blasphemous thoughts cast into the hearts of Gods deare children;
As we may observe sometime in blasphemous thoughts cast into the hearts of God's deer children;
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1804
not those that are ascending cogitations from the corruption of mans heart; but injected, cast in by the Devill;
not those that Are ascending cogitations from the corruption of men heart; but injected, cast in by the devil;
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1805
darted into the soule like lightning, and come as thicke as haile:
darted into the soul like lightning, and come as thick as hail:
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1806
But these are to terrifie only, not to perswade, as we may know by the experience of them,
But these Are to terrify only, not to persuade, as we may know by the experience of them,
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1807
for they are against sense and reason.
for they Are against sense and reason.
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1808
Now all those that suffer them may well be said to sustaine them, and not to doe them; they are meerly passive;
Now all those that suffer them may well be said to sustain them, and not to do them; they Are merely passive;
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1809
whatsoever is done, is rather done upon them then by them: that must be their comfort, though they be exagitated in this kinde and troubled:
whatsoever is done, is rather done upon them then by them: that must be their Comfort, though they be exagitated in this kind and troubled:
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1810
God gives the Devill leave to play his prises in his owne ground; it is for their greater comfort, and for the Devills confusion:
God gives the devil leave to play his prizes in his own ground; it is for their greater Comfort, and for the Devils confusion:
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1811
For I have ever observed those people that have felt them in the greatest measure have had tender consciences,
For I have ever observed those people that have felt them in the greatest measure have had tender Consciences,
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1812
and have beene more sanctified in their lives and conversations ever after.
and have been more sanctified in their lives and conversations ever After.
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1813
So then (beloved) we must not thinke strange if God suffer sometimes this wicked one to play his prises, hee doth it for the further confusion of him;
So then (Beloved) we must not think strange if God suffer sometime this wicked one to play his prizes, he does it for the further confusion of him;
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1814
as for Iob, as Austen saith, Iob was proved, and the Devill confounded.
as for Job, as Austen Says, Job was proved, and the devil confounded.
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1815
The second question will be this, Why Pharaoh was so earnest to have frogs brought? had he not enough of that judgement yet by that that Aaron and Moses had done? All the land crawled,
The second question will be this, Why Pharaoh was so earnest to have frogs brought? had he not enough of that judgement yet by that that Aaron and Moses had done? All the land crawled,
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1816
and they came up upon the body of Pharaoh, and into his bed-chamber, and molested him to the full: what!
and they Come up upon the body of Pharaoh, and into his bedchamber, and molested him to the full: what!
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1817
would he have more frogs? Know, It is the property of way ward froward mindes, not to be so sensible of the smart of the judgement,
would he have more frogs? Know, It is the property of Way ward froward minds, not to be so sensible of the smart of the judgement,
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1818
as they are willing to illude it.
as they Are willing to illude it.
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1819
If a wicked man could, hee would not see God in a judgement, and take knowledge of him.
If a wicked man could, he would not see God in a judgement, and take knowledge of him.
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1820
Surely this was the humour of them in the dayes of Noah; when it rained abundantly in that manner, they were rather ready to impute it to naturall causes,
Surely this was the humour of them in the days of Noah; when it reigned abundantly in that manner, they were rather ready to impute it to natural Causes,
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1821
then to see God in it;
then to see God in it;
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1822
or else they would have waded to the Arke even to the middle, and have intreated entertainment there, rather then have stood out.
or Else they would have waded to the Ark even to the middle, and have entreated entertainment there, rather then have stood out.
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1823
So you shall finde it was with those Philistines, when Dagon was fallen, and broken in pieces, that they saw apparently, he was not able to helpe himselfe;
So you shall find it was with those philistines, when Dagon was fallen, and broken in Pieces, that they saw apparently, he was not able to help himself;
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1824
he was fallen in the presence of the same Arke, the victory over which they ascribed to their god;
he was fallen in the presence of the same Ark, the victory over which they ascribed to their god;
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yet they impute it to mischance, and to want of attendance; they would not see God in it.
yet they impute it to mischance, and to want of attendance; they would not see God in it.
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1826
And in the same Chapter, when they were smote with Emerods for keeping the Arke, they continued seven months before they would see God in it, till there was an outcrie among the people, none will acknowledge that God was the cause of that fearfull judgement.
And in the same Chapter, when they were smote with Emeralds for keeping the Ark, they continued seven months before they would see God in it, till there was an outcry among the people, none will acknowledge that God was the cause of that fearful judgement.
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1827
So we see the Assyrians had a great defeat by the people of Israel, 1 King. 12. yet rather then they would acknowledge God to bee the cause of it, they thinke it was the advantage of the place;
So we see the Assyrians had a great defeat by the people of Israel, 1 King. 12. yet rather then they would acknowledge God to be the cause of it, they think it was the advantage of the place;
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1828
if they fought with them in the valley they should overcome them; for they thought God was only the God of the mountaines.
if they fought with them in the valley they should overcome them; for they Thought God was only the God of the Mountains.
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1829
So it was with the very Pharisees, rather then they would acknowledge Gods worke, in our Blessed Saviours great Workes of casting out of Devills, (because they can doe somewhat that way) they blaspheme,
So it was with the very Pharisees, rather then they would acknowledge God's work, in our Blessed Saviors great Works of casting out of Devils, (Because they can do somewhat that Way) they Blaspheme,
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and say, He cast out Devills by the Devill.
and say, He cast out Devils by the devil.
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1831
So oft in the world if a man have sicknesse, and disease, he thinks of the meat he hath eaten,
So oft in the world if a man have sickness, and disease, he thinks of the meat he hath eaten,
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1832
and imputes it to the house, and to the aire; but never looks to God. So in distresse of conscience, when a man comes to trouble, and horrour of soule;
and imputes it to the house, and to the air; but never looks to God. So in distress of conscience, when a man comes to trouble, and horror of soul;
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1833
he is loath to thinke other a great while then that it is melancholy; and thus he nourisheth himselfe in that vaine and idle conceit.
he is loath to think other a great while then that it is melancholy; and thus he Nourishes himself in that vain and idle conceit.
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1834
Againe, you may observe, how A wayward, froward minde by his owne courses, hasteneth his owne woe.
Again, you may observe, how A wayward, froward mind by his own courses, hasteneth his own woe.
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1835
Pharaoh would have conclusions tried by the Magicians, and behold, they bring more frogs then there were before.Pharaoh would have conclusions tried by the Magicians, and behold, they bring more frogs then there were before.
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1836
So a perverse minde will ever doe mischiefe enough to it selfe.
So a perverse mind will ever do mischief enough to it self.
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1837
Sarah will be trying conclusions, because the Lord did not grant her a childe in her owne time; but she prayed for it;Sarah will be trying conclusions, Because the Lord did not grant her a child in her own time; but she prayed for it;
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1838
for she was wonderfully troubled by the pettulancie, and insolencie of her maid, and by the flearing and jearing of Ishmael: Nay,
for she was wonderfully troubled by the pettulancie, and insolency of her maid, and by the flearing and jeering of Ishmael: Nay,
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1839
and all her posterity fared the worse, for the Hagarens were great enemies to Israel. So it was with those Israelites, they were passionate, they must have a King;
and all her posterity fared the Worse, for the Hagarens were great enemies to Israel. So it was with those Israelites, they were passionate, they must have a King;
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1840
nothing will serve them but the satisfying of their owne desire, they were confident of their owne purpose;
nothing will serve them but the satisfying of their own desire, they were confident of their own purpose;
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1841
though they were forewarned of the difficulty and inconvenience, yet they must have it, though they repented at large.
though they were forewarned of the difficulty and inconvenience, yet they must have it, though they repented At large.
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1842
So Davids heart was set upon numbering of the people, Ioab modestly, and faithfully disswades him; it will not be;
So Davids heart was Set upon numbering of the people, Ioab modestly, and faithfully dissuades him; it will not be;
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1843
he reaped to himselfe a great measure of repentance: so I might shew in other particulars.
he reaped to himself a great measure of Repentance: so I might show in other particulars.
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1844
Let a violent minde alone to it selfe, and it will be torment enough to it selfe.
Let a violent mind alone to it self, and it will be torment enough to it self.
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1845
Saith Austen an inordinate minde is alway a sufficient tormenter. Let us ever take heed of perversenesse and frowardnesse;
Says Austen an inordinate mind is always a sufficient tormenter. Let us ever take heed of perverseness and frowardness;
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1846
these are ill guides, we follow that that will lead us to fearfull precipices. A man that is distempered, is ever apt to goe out at the wrong doore.
these Are ill guides, we follow that that will led us to fearful precipices. A man that is distempered, is ever apt to go out At the wrong door.
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1847
Pharaoh had more need to have desired the Magicians to remove the judgement then to bring more frogs: But he desired to have his humour satisfied this way,Pharaoh had more need to have desired the Magicians to remove the judgement then to bring more frogs: But he desired to have his humour satisfied this Way,
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1848
though it tend to his further woe. So much for that question. A third question is, What kinde of frogs these were.
though it tend to his further woe. So much for that question. A third question is, What kind of frogs these were.
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1849
Some say that they were true frogs, and that the Devill brought them from other places secretly,
some say that they were true frogs, and that the devil brought them from other places secretly,
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1850
and invisibly, and so laid them there before Pharaoh. Beloved, there is no impossibility in this;
and invisibly, and so laid them there before Pharaoh. beloved, there is no impossibility in this;
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1851
for it is well knowne the Devill is of great power, he can transport the body of a man from place to place;
for it is well known the devil is of great power, he can transport the body of a man from place to place;
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1852
then he can bring creatures quickly from one place to another. Many strange things are told:
then he can bring creatures quickly from one place to Another. Many strange things Are told:
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1853
Albertus Magnus, tells us of the rayning of many great creatures, that might be by the Devill:Albert Magnus, tells us of the raining of many great creatures, that might be by the devil:
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1854
The story tells us of Gigas, that was invisible to people: It might not be so much by vertue of the ring as by the Devill.
The story tells us of Gigas, that was invisible to people: It might not be so much by virtue of the ring as by the devil.
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1855
So he made Images to move, and to speak.
So he made Images to move, and to speak.
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1856
Arius Maximus tells us of the Image of Ionia, that when it was asked whether it would goe to Rome or no? answered, I.Arius Maximus tells us of the Image of Ionia, that when it was asked whither it would go to Room or no? answered, I.
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1857
That Image of Fortune, that when they spake to it, shee answered, You consecrate merightly. Certainly the Devills power is great,
That Image of Fortune, that when they spoke to it, she answered, You consecrate merightly. Certainly the Devils power is great,
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1858
and he is able to doe more then wee are able to expresse.
and he is able to do more then we Are able to express.
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1859
Therefore (by the way) I would not have people sleight his power too much.
Therefore (by the Way) I would not have people sleight his power too much.
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1860
There are a great many people in the world, that make a tush of the Devills power.
There Are a great many people in the world, that make a tush of the Devils power.
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1861
We have heard in former times of Fairies and Hobgoblins, and walking Spirits;
We have herd in former times of Fairies and Hobgoblins, and walking Spirits;
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1862
and they have learned so to contemne those, that the Devill is no way terrible to them.
and they have learned so to contemn those, that the devil is no Way terrible to them.
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1863
But let them know what the Scripture saith concerning him, He is the Prince of the aire, and is able there to make stormes, and fearfull noise;
But let them know what the Scripture Says Concerning him, He is the Prince of the air, and is able there to make storms, and fearful noise;
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1864
he is able to make the sea swell and roare, he is able to demolish the greatest building, to pull downe trees, and plants that are fetled;
he is able to make the sea swell and roar, he is able to demolish the greatest building, to pull down trees, and plants that Are fetled;
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1865
he is able to afflict the bodies of men in a fearfull manner; you know how he possest some in the time of Christ;
he is able to afflict the bodies of men in a fearful manner; you know how he possessed Some in the time of christ;
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1866
he made them cut themselves with sharp stones; be made them rent their flesh, and teare and foame in a fearfull manner;
he made them Cut themselves with sharp stones; be made them rend their Flesh, and tear and foam in a fearful manner;
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1867
he cast them into the fite and water, that if you have seene them distracted creatures in Bedlam, the case of those that were possessed in Christs time was farre worse.
he cast them into the fite and water, that if you have seen them distracted creatures in Bedlam, the case of those that were possessed in Christ time was Far Worse.
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1868
This is the power of the Devill. There is no tush to be made of it.
This is the power of the devil. There is no tush to be made of it.
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1869
Let us make better use of it, to blesse God for our preservation by his power, that he hath kept his good hand over us, that he could not have his will against us.
Let us make better use of it, to bless God for our preservation by his power, that he hath kept his good hand over us, that he could not have his will against us.
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1870
For know, if the Devill might doe as much hurt as he would, it would be wofull for many of us; nay for all of us.
For know, if the devil might do as much hurt as he would, it would be woeful for many of us; nay for all of us.
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1871
This is our comfort saith Chrysostome upon Mat. 12. he that tells us he is the strong man, tells us that he is bound, God hath him in a chaine, he cannot doe more then he permits him, shall I say against Iob? nay not to the swine he cannot enter into them without our Lords leave, Mat. 8.
This is our Comfort Says Chrysostom upon Mathew 12. he that tells us he is the strong man, tells us that he is bound, God hath him in a chain, he cannot do more then he permits him, shall I say against Job? nay not to the Swine he cannot enter into them without our lords leave, Mathew 8.
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1872
Therefore let us blesse God that hath kept his blessed hand of protection over us, and kept us from the violence of this roaring Lion.
Therefore let us bless God that hath kept his blessed hand of protection over us, and kept us from the violence of this roaring lion.
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1873
And (Beloved) as God hath graciously kept us from the power of the Devill, at least from feeling the effects of his power;
And (beloved) as God hath graciously kept us from the power of the devil, At least from feeling the effects of his power;
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1874
let us take heed of betraying our selves to him. This is an ordinary fault in regard of the soules of men.
let us take heed of betraying our selves to him. This is an ordinary fault in regard of the Souls of men.
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1875
There is no sinne in the world, that the Devill can ever fasten upon a man,
There is no sin in the world, that the devil can ever fasten upon a man,
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1876
if a man doe not give him entertainment. It is a certaine truth that the Fathers deliver unanimously.
if a man do not give him entertainment. It is a certain truth that the Father's deliver unanimously.
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1877
Saith Issidore Peluciota, the Devill may deceive, but he can never compell us. So Austen, The Devill hurts not by compelling, but by perswading;
Says Issidore Pelusium, the devil may deceive, but he can never compel us. So Austen, The devil hurts not by compelling, but by persuading;
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1878
and he makes a resemblance of him there to a fell dog, or a filthy creature that is tyed up in a chaine;
and he makes a resemblance of him there to a fell dog, or a filthy creature that is tied up in a chain;
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1879
he may barke, but he cannot bite without a man come within his reach.
he may bark, but he cannot bite without a man come within his reach.
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1880
If a mad dog be bound up, if a man be bitten he may thanke himselfe,
If a mad dog be bound up, if a man be bitten he may thank himself,
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1881
why did he come so neare? Saith the same Father, he cannot extort consent from thee, but request, and intreat it.
why did he come so near? Says the same Father, he cannot extort consent from thee, but request, and entreat it.
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1882
So Bernard to the same purpose, hee doth not overthrow us, he only moves us, and we give way, and so are authours of our owne woe.
So Bernard to the same purpose, he does not overthrow us, he only moves us, and we give Way, and so Are Authors of our own woe.
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Therefore God having so graciously restrained him, we should not cast our selves into his clutches, to exercise his power and malice against us,
Therefore God having so graciously restrained him, we should not cast our selves into his clutches, to exercise his power and malice against us,
av np1 vhg av av-j vvn pno31, pns12 vmd xx vvi po12 n2 p-acp po31 n2, pc-acp vvi po31 n1 cc n1 p-acp pno12,
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1884
and against the hope of a better Kingdome.
and against the hope of a better Kingdom.
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1885
But I tell you in the next place the more common opinion is, that these frogs were but such in appearance.
But I tell you in the next place the more Common opinion is, that these frogs were but such in appearance.
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1886
Thus the Father say, many of them.
Thus the Father say, many of them.
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1887
Iustin Martyr speaking of these things that the Magicians did, saith directly, they were only the worke, the tricks of the Devill that abused the sight of men, and deluded them.Justin Martyr speaking of these things that the Magicians did, Says directly, they were only the work, the tricks of the devil that abused the sighed of men, and deluded them.
np1 n1 vvg pp-f d n2 cst dt n2 vdd, vvz av-j, pns32 vbdr av-j dt n1, dt n2 pp-f dt n1 cst vvd dt n1 pp-f n2, cc vvn pno32.
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1888
So Gregory Nycene in his booke of the life of Moses, he saith, as their serpents were nothing but very shewes,
So Gregory Nicene in his book of the life of Moses, he Says, as their Serpents were nothing but very shows,
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1889
so these other things that were done by the Magicians, were done by legordemaine, by cousenage.
so these other things that were done by the Magicians, were done by legordemaine, by cozenage.
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1890
Austen speaking of Iannes and Iambres, he saith, that all that these Magicians did was a fained emulation of that that was done by Aaron, and not in truth.Austen speaking of Jannes and Jambres, he Says, that all that these Magicians did was a feigned emulation of that that was done by Aaron, and not in truth.
np1 vvg pp-f n2 cc n2, pns31 vvz, cst d cst d n2 vdd vbds av vvn n1 pp-f d cst vbds vdn p-acp np1, cc xx p-acp n1.
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1891
So Ierome saith, they imitated those workes that Moses and Aaron did, but they were not in truth.
So Jerome Says, they imitated those works that Moses and Aaron did, but they were not in truth.
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1892
Now if we pitch on this, we shall have a good observation, and that is this;
Now if we pitch on this, we shall have a good observation, and that is this;
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1893
you see the great Mountebanke of the world;
you see the great Mountebank of the world;
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1894
The Devill for the more easie conveyance of wickednesse into the mindes of men, you see how be imitates God in all his wayes.
The devil for the more easy conveyance of wickedness into the minds of men, you see how be imitates God in all his ways.
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1895
God makes a covenant with his people; so the Devill he makes a covenant with Witches, and Sorcerers, and Magicians;
God makes a Covenant with his people; so the devil he makes a Covenant with Witches, and Sorcerers, and Magicians;
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1896
there is either an open or a secret contract ever. God hath his Sacraments, so the Devill hath his;
there is either an open or a secret contract ever. God hath his Sacraments, so the devil hath his;
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1897
he furnisheth them with spells, and incantations, and other ceremonies, at the use whereof he bindes himselfe to appeare.
he furnisheth them with spells, and incantations, and other ceremonies, At the use whereof he binds himself to appear.
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1898
Thirdly, God spake to his servants by dreames; so doth the Devill, and instructs people in strange visions and apparitions.
Thirdly, God spoke to his Servants by dreams; so does the devil, and instructs people in strange visions and apparitions.
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1899
Fourthly, God hath his Temples, and Oracles so had the Devill, one at Delphos, and in other places to abuse people by doubtfull answers.
Fourthly, God hath his Temples, and Oracles so had the devil, one At Delphos, and in other places to abuse people by doubtful answers.
ord, np1 vhz po31 n2, cc n2 av vhd dt n1, pi p-acp np1, cc p-acp j-jn n2 pc-acp vvi n1 p-acp j n2.
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1900
Againe, God had service, and sacrifice;
Again, God had service, and sacrifice;
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1901
so the Devill hath sacrifices, what were all those sacrifices that were tendered to an imaginary god-head by the heathens? there was no solemnity spared.
so the devil hath Sacrifices, what were all those Sacrifices that were tendered to an imaginary godhead by the Heathens? there was no solemnity spared.
av dt n1 vhz n2, r-crq vbdr d d n2 cst vbdr vvn p-acp dt j n1 p-acp dt n2-jn? pc-acp vbds dx n1 vvn.
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1902
Nay, the Devill knowing, that God had commanded Abraham to sacrifice his sonne, he caused some to make their children to passe through the fire. Still he continues to imitate.
Nay, the devil knowing, that God had commanded Abraham to sacrifice his son, he caused Some to make their children to pass through the fire. Still he continues to imitate.
uh-x, dt n1 vvg, cst np1 vhd vvn np1 pc-acp vvi po31 n1, pns31 vvd d pc-acp vvi po32 n2 pc-acp vvi p-acp dt n1. j pns31 vvz pc-acp vvi.
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1903
In the primitive times, he made the hereticks to imitate the orthodox in their teaching, and conversation, and so under a shew of holinesse soured the world with their leven.
In the primitive times, he made the Heretics to imitate the orthodox in their teaching, and Conversation, and so under a show of holiness soured the world with their leven.
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1904
Nazianzen saith of Iulian, that he was an Ape; for as an Ape imitates the man, so did he the Christians in a humour.Nazianzen Says of Iulian, that he was an Ape; for as an Ape imitates the man, so did he the Christians in a humour.
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1905
He would build Schooles and Hospitalls, places for the receit of the poore; and places for Nuns and Virgins, and all for the imitation of Christians:
He would built Schools and Hospitals, places for the receipt of the poor; and places for Nuns and Virgins, and all for the imitation of Christians:
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1906
whereas he was a Camelion, one that had no truth, nor sincerity in him. And still the Devill hath done the like.
whereas he was a Chameleon, one that had no truth, nor sincerity in him. And still the devil hath done the like.
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1907
The authour of that imperfect worke of Chrysostomes, saith, that there is never a childe of God, that hath that in truth,
The author of that imperfect work of Chrysostomes, Says, that there is never a child of God, that hath that in truth,
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1908
but there be hypocrites in the world that have it in the counterfeit.
but there be Hypocrites in the world that have it in the counterfeit.
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1909
If a man had seen Absolom pay his vowes in Hebron. If he had seen Iezebel proclaime a fast;
If a man had seen Absalom pay his vows in Hebron. If he had seen Iezebel proclaim a fast;
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1910
and Herod talke with the Wise-men, that as soone as they heard where Christ was, they should come and bring him word, to goe, and worship him;
and Herod talk with the Wise men, that as soon as they herd where christ was, they should come and bring him word, to go, and worship him;
cc np1 vvb p-acp dt n2, cst c-acp av c-acp pns32 vvd c-crq np1 vbds, pns32 vmd vvi cc vvi pno31 n1, pc-acp vvi, cc vvb pno31;
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1911
who would have thought but that these had beene themselves? It was the Devill that painted these mud walls.
who would have Thought but that these had been themselves? It was the devil that painted these mud walls.
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1912
So now, there is somewhat that goes for prayer in the world that is lip-labour. There is somewhat that goes for repentance that is not worthy the name of it,
So now, there is somewhat that Goes for prayer in the world that is lip-labour. There is somewhat that Goes for Repentance that is not worthy the name of it,
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1913
but is a sorrow that is to be repented of.
but is a sorrow that is to be repented of.
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1914
There is somewhat goes for zeale that is not a holy earnestnesse, but a fiery fury.
There is somewhat Goes for zeal that is not a holy earnestness, but a fiery fury.
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1915
There is somewhat that goes for fasting, that will not passe current in Gods Chequer, Is this the fast that I have chosen? There is somewhat that goes for faith, that is presumption, that is counterfeit:
There is somewhat that Goes for fasting, that will not pass current in God's Chequer, Is this the fast that I have chosen? There is somewhat that Goes for faith, that is presumption, that is counterfeit:
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1916
Yea there is somewhat goes for charity, and is nothing lesse;
Yea there is somewhat Goes for charity, and is nothing less;
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1917
for Paul saith, a man may give all his goods to the poore, and yet have no charity.
for Paul Says, a man may give all his goods to the poor, and yet have no charity.
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1918
Then for the Use of this, (Beloved) what reason is there to get knowledge, to be able to discerne of spirits, to discerne of things that differ, to separate between the pretious and the vile.
Then for the Use of this, (beloved) what reason is there to get knowledge, to be able to discern of spirits, to discern of things that differ, to separate between the precious and the vile.
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1919
We must not receive every spirit; all the spirits that come out are not of God:
We must not receive every Spirit; all the spirits that come out Are not of God:
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1920
How shall this be done but by a good measure of knowledge? For the Devill can write upon the boxes, medicine, that have poyson indeed in them.
How shall this be done but by a good measure of knowledge? For the devil can write upon the boxes, medicine, that have poison indeed in them.
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1921
The Devill can set a faire glosse upon false wares, no question of that.
The devil can Set a fair gloss upon false wares, no question of that.
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1922
Againe secondly, in regard of our selves, how ought we to labour for sincerity? for if the Devill set men to counterfeit the best things,
Again secondly, in regard of our selves, how ought we to labour for sincerity? for if the devil Set men to counterfeit the best things,
av ord, p-acp n1 pp-f po12 n2, q-crq vmd pns12 pc-acp vvi p-acp n1? c-acp cs dt n1 vvb n2 pc-acp vvi dt js n2,
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1923
as he counterfeits the workes of God, how should we labour for fincerity? And this will difference us from all the hypocrites in the world.
as he counterfeits the works of God, how should we labour for sincerity? And this will difference us from all the Hypocrites in the world.
c-acp pns31 vvz dt n2 pp-f np1, q-crq vmd pns12 vvi p-acp n1? cc d vmb n1 pno12 p-acp d dt n2 p-acp dt n1.
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1924
The Painter can paint the colour of flame, and the bowing forme, but not the heat.
The Painter can paint the colour of flame, and the bowing Form, but not the heat.
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1925
So an hypocrite may goe as a Saint in outward performances;
So an hypocrite may go as a Saint in outward performances;
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1926
he may fast, and pray, and communicate, and give almes, and what can he not doe? but when it comes to sincerity of soule there is a broad difference;
he may fast, and pray, and communicate, and give alms, and what can he not do? but when it comes to sincerity of soul there is a broad difference;
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1927
they are wide the whole heavens.
they Are wide the Whole heavens.
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1928
Therefore let us labour to have our hearts upright, and then God will passe by many infirmities, where hee sees sincerity.
Therefore let us labour to have our hearts upright, and then God will pass by many infirmities, where he sees sincerity.
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1929
Far be it from us of being ambitious of so much holinesse as may make the world only believe that we are religious.
far be it from us of being ambitious of so much holiness as may make the world only believe that we Are religious.
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1930
It is the fault of many that resort to the congregations to get an opinion. Let us not desire to please men, but to love God, and to please him;
It is the fault of many that resort to the congregations to get an opinion. Let us not desire to please men, but to love God, and to please him;
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1931
our care being alway to please God, and not to deceive the world and cousen them.
our care being always to please God, and not to deceive the world and Cousin them.
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1932
We may draw a mist before their eyes easily to cousen them, they judge by our words,
We may draw a missed before their eyes Easily to Cousin them, they judge by our words,
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1933
and workes, and cannot goe further, but God judgeth the heart.
and works, and cannot go further, but God Judgeth the heart.
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1934
If he see us as the apples of Sodome, as a faire glove on a foule hand,
If he see us as the Apples of Sodom, as a fair glove on a foul hand,
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1935
and like the Sepulchres that Christ speakes of, that within are full of rottennesse, we shall have the greater judgement.
and like the Sepulchres that christ speaks of, that within Are full of rottenness, we shall have the greater judgement.
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1936
There be too many of these braggers, as Basil calls them, those that make a shew of what they are not.
There be too many of these braggers, as Basil calls them, those that make a show of what they Are not.
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1937
The time will come when God will wash off this seeming with rivers of brimstone. An hypocrite, certainly if there be any place lower in hell, he shall have it.
The time will come when God will wash off this seeming with Rivers of brimstone. an hypocrite, Certainly if there be any place lower in hell, he shall have it.
dt n1 vmb vvi c-crq np1 vmb vvi a-acp d vvg p-acp n2 pp-f n1. dt n1, av-j cs pc-acp vbb d n1 av-jc p-acp n1, pns31 vmb vhi pn31.
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1938
So I have done with the third question. One observation more (before I leave the verse) that shal be profitable.
So I have done with the third question. One observation more (before I leave the verse) that shall be profitable.
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1939
These Magicians resembled the rod, & brought serpents, and after turned the water into bloud;
These Magicians resembled the rod, & brought Serpents, and After turned the water into blood;
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1940
and now the third time they satisfie Pharaoh so farre that he thinkes that they were true frogs that they brought;
and now the third time they satisfy Pharaoh so Far that he thinks that they were true frogs that they brought;
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1941
so he seemed to stand out against the judgement of God for the time.
so he seemed to stand out against the judgement of God for the time.
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1942
See how farre God suffers wicked practises to prosper, and succeed the first, second, and third time.
See how Far God suffers wicked practises to prosper, and succeed the First, second, and third time.
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1943
There are many examples of this in Scripture.
There Are many Examples of this in Scripture.
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1944
Iosephs brethren, you know what they did to their brother, and how cleane they carried it away,Joseph's brothers, you know what they did to their brother, and how clean they carried it away,
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1945
after they had dipped his coat in bloud, and brought it to their old father; the poore credulous old man, he thought indeed a wilde beast had devoured him;
After they had dipped his coat in blood, and brought it to their old father; the poor credulous old man, he Thought indeed a wild beast had devoured him;
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1946
and so they stand as upright in his opinion as before. This slept twenty years, they went cleare.
and so they stand as upright in his opinion as before. This slept twenty Years, they went clear.
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David himselfe had a minde to Bathsheba, he sends for her, she comes, and becomes pregnant by him;David himself had a mind to Bathsheba, he sends for her, she comes, and becomes pregnant by him;
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he desires to enjoy her without a rivall, her husband stands in the way, he sends a letter,
he Desires to enjoy her without a rival, her husband Stands in the Way, he sends a Letter,
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and causeth him to be slaine, every thing prospers according to his desire.
and Causes him to be slain, every thing prospers according to his desire.
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1950
So Ahab and Iezebel shee gets letters written, and sends to the Judges, they entertaine them,
So Ahab and Iezebel she gets letters written, and sends to the Judges, they entertain them,
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Page 134
1951
and subborne false witnesses, Naboth is convinced, condemned, and stoned; Ahab comes and takes possession; there is not a rubbe in all these smooth paths.
and suborn false Witnesses, Naboth is convinced, condemned, and stoned; Ahab comes and Takes possession; there is not a rub in all these smooth paths.
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Page 134
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So the accusers of Daniel, they get the King to make an edict, to trap the good man, every thing succeeds;
So the accusers of daniel, they get the King to make an edict, to trap the good man, every thing succeeds;
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Page 134
1953
they have not a rub till he comes, and was cast into the den.
they have not a rub till he comes, and was cast into the den.
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Page 134
1954
We see in experience, the lustfull man, here he layes a bait, and sees a base fellow to be officious to him;
We see in experience, the lustful man, Here he lays a bait, and sees a base fellow to be officious to him;
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Page 134
1955
his minde is satisfied as Amnons was upon his sister.
his mind is satisfied as Amnons was upon his sister.
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Page 134
1956
So with the covetous man, he that sets it downe with a full resolution, that he will be rich;
So with the covetous man, he that sets it down with a full resolution, that he will be rich;
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1957
he takes these, and these unjust courses, they prosper and succeed; his ships come home, his merchandize come in, hee attaines that hee would have.
he Takes these, and these unjust courses, they prosper and succeed; his ships come home, his merchandise come in, he attains that he would have.
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1958
So the ambitious man, he is officious with this courtier, and flatters, and soothes;
So the ambitious man, he is officious with this courtier, and flatters, and sooths;
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1959
with that he ascends up by degrees all the rounds of honour, till hee come to be the only man.
with that he ascends up by Degrees all the rounds of honour, till he come to be the only man.
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1960
So the avengefull man, hee attaines his purpose as we see Absolom, he makes no question, all is done,
So the avengeful man, he attains his purpose as we see Absalom, he makes no question, all is done,
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Page 135
1961
and he himselfe shall not be detected by any body; they were willing to punish Amnon, and so he continues without repentance.
and he himself shall not be detected by any body; they were willing to Punish Amnon, and so he continues without Repentance.
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1962
Some man may aske the reason, how it comes to passe that these wicked businesses should succeed,
some man may ask the reason, how it comes to pass that these wicked businesses should succeed,
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Page 135
1963
and prosper, and goe on with incouragement?
and prosper, and go on with encouragement?
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Page 135
1964
First, God will shew mercy to the vessells of wrath, Rom. 9. that wicked men may be inexcusable when hee shall rise to judgement, God shall say, I was long before I pulled my hand out of my bosome.
First, God will show mercy to the vessels of wrath, Rom. 9. that wicked men may be inexcusable when he shall rise to judgement, God shall say, I was long before I pulled my hand out of my bosom.
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Page 135
1965
Secondly, the Lord doth it in just judgement, because wicked men contemne his grace and favour,
Secondly, the Lord does it in just judgement, Because wicked men contemn his grace and favour,
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Page 135
1966
for the further obduration of them.
for the further obduration of them.
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Page 135
1967
As in Rom, 1. when they turned the glory of God into the similitude of a beast that eateth hay.
As in Rom, 1. when they turned the glory of God into the similitude of a beast that Eateth hay.
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1968
God turned them up to their owne lusts, to be transported with their owne affections, and they received thereby the recompence of their sinne.
God turned them up to their own Lustiest, to be transported with their own affections, and they received thereby the recompense of their sin.
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Page 135
1969
Thirdly, God doth this for the triall of his children. To goe no further then this instance;
Thirdly, God does this for the trial of his children. To go no further then this instance;
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1970
Was it not a wondrous probate of Moses and Aarou to see these men prosper? what!
Was it not a wondrous probate of Moses and Aaron to see these men prosper? what!
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Page 135
1971
the first, second and third time to be successefull.
the First, second and third time to be successful.
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1972
Moses comes with this perswasion to the land of Egypt, that he should doe those signes in the fight of Pharaoh, that should not only convince them,Moses comes with this persuasion to the land of Egypt, that he should do those Signs in the fight of Pharaoh, that should not only convince them,
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Page 135
1973
but incline them to a dismission of the people, and now to be matched with a company of Inchanters.
but incline them to a dismission of the people, and now to be matched with a company of Enchanters.
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Page 135
1974
All their glory and authority lay upon these workes, and now for these to doe these, the first, second and third time,
All their glory and Authority lay upon these works, and now for these to do these, the First, second and third time,
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Page 136
1975
how did this set backe the worke of God? For if Pharaoh were fomented in his obstinacie,
how did this Set back the work of God? For if Pharaoh were fomented in his obstinacy,
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Page 136
1976
how could they expect deliverance? this was a great probate of them, and God intended it for that purpose.
how could they expect deliverance? this was a great probate of them, and God intended it for that purpose.
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Page 136
1977
For the Use of this, remember alway, that successe is a poore ground to justifie an action upon.
For the Use of this, Remember always, that success is a poor ground to justify an actium upon.
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Page 136
1978
The heathenman could say in his time, Felix, &c. If one have successe in wickednesse it is accounted a virtue.
The heathenman could say in his time, Felix, etc. If one have success in wickedness it is accounted a virtue.
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Page 136
1979
Dionysius after he had robbed Esculapius Temple, and had a faire wind, he thought that the Gods loved sacriledge.Dionysius After he had robbed Esculapius Temple, and had a fair wind, he Thought that the God's loved sacrilege.
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Page 136
1980
And it may be Ieroboam loved Idolatrie the better, because he heard of the Prophets punishment that was seduced, that spake against the Altar.
And it may be Jeroboam loved Idolatry the better, Because he herd of the prophets punishment that was seduced, that spoke against the Altar.
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Page 136
1981
And those in Ier. 44. thought well of offering cakes to the Queene of heaven, because they had all abundance.
And those in Jeremiah 44. Thought well of offering cakes to the Queen of heaven, Because they had all abundance.
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Page 136
1982
Like the argument that one makes for the restitution of the Idolatrie of Rome, because it is a flourishing Commonwealth.
Like the argument that one makes for the restitution of the Idolatry of Room, Because it is a flourishing Commonwealth.
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Page 136
1983
Among Bellarmines arguments, one of his notes of the Church is, Externall felicity. The successe of things is but a poore ground to goe upon;
Among Bellarmines Arguments, one of his notes of the Church is, External felicity. The success of things is but a poor ground to go upon;
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Page 136
1984
yet many men reason so in these times.
yet many men reason so in these times.
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Page 136
1985
As the worldly man will say that the Minister saith oft that God will plague such and such sinnes as I know my selfe guilty of;
As the worldly man will say that the Minister Says oft that God will plague such and such Sins as I know my self guilty of;
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Page 136
1986
yet I finde no checke of conscience, no man is able to controll mee, I prosper in my bames as well as another man,
yet I find no check of conscience, no man is able to control me, I prosper in my bames as well as Another man,
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Page 136
1987
and my come is as thicke, and my line holds, my businesse prospers; I thinke that God is not so offended with me as some ministers talke of.
and my come is as thick, and my line holds, my business prospers; I think that God is not so offended with me as Some Ministers talk of.
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Page 136
1988
Many a man nourisheth his heart as in a day of slaughter, because of successe.
Many a man Nourishes his heart as in a day of slaughter, Because of success.
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Page 136
1989
Poore deluded soule, that art conscious to thy self that thy wayes are naught, and yet justifieth it because of successe.
Poor deluded soul, that art conscious to thy self that thy ways Are nought, and yet Justifieth it Because of success.
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Page 137
1990
God is a patient and long-suffering God, and suffers people to goe on as he did Pharaoh into the middle of the sea,
God is a patient and long-suffering God, and suffers people to go on as he did Pharaoh into the middle of the sea,
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Page 137
1991
and there cut off his chariots.
and there Cut off his chariots.
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Page 137
1992
He suffers them to goe a while, not that they shall alway prosper, but to make the cup more bitter after long prosperity.
He suffers them to go a while, not that they shall always prosper, but to make the cup more bitter After long Prosperity.
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Page 137
1993
See it in all the examples before, see if they did not repent themselves of that peace that they enjoyed.
See it in all the Examples before, see if they did not Repent themselves of that peace that they enjoyed.
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Page 137
1994
Iosephs brethren carried it away smoothly; but God comes to a sharpe reckoning in the conclusion;Joseph's brothers carried it away smoothly; but God comes to a sharp reckoning in the conclusion;
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Page 137
1995
they were in a great agony, they knew not how to extricate themselves. So David, he went smoothly for a time;
they were in a great agony, they knew not how to extricate themselves. So David, he went smoothly for a time;
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Page 137
1996
but after it cost him many a teare, he made his bed to swim.
but After it cost him many a tear, he made his Bed to swim.
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Page 137
1997
So Ahab, he wished a thousand times he had not meddled with the vineyard, the sawce was so sharpe with the meat.
So Ahab, he wished a thousand times he had not meddled with the vineyard, the sauce was so sharp with the meat.
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Page 137
1998
So Daniels accusers they reaped the judgement they intended against him, the Lions had power over them, they repented that ever they stirred that stone.
So Daniel's accusers they reaped the judgement they intended against him, the Lions had power over them, they repented that ever they stirred that stone.
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Page 137
1999
So many covetous men in the world that have gathered goods by oppression; his line holds for a time, it may be for his owne life;
So many covetous men in the world that have gathered goods by oppression; his line holds for a time, it may be for his own life;
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Page 137
2000
but who hath not seen the judgement of God on his posterity, that a man may read the fathers sin in the childes punishment?
but who hath not seen the judgement of God on his posterity, that a man may read the Father's since in the child's punishment?
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Page 137
2001
So the revengefull, the lustfull, the ambitious man, God comes home to them, and so he will to others.
So the revengeful, the lustful, the ambitious man, God comes home to them, and so he will to Others.
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Page 137
2002
Men may laugh, and rejoyce, because of successe, take heed, when the reckoning is paid; God will rise in judgement, and then woe to those that thrive in wicked wayes.
Men may laugh, and rejoice, Because of success, take heed, when the reckoning is paid; God will rise in judgement, and then woe to those that thrive in wicked ways.
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Page 137
2003
It is the observation of a Father;
It is the observation of a Father;
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Page 137
2004
all things are said of the rich man, Luke 16. in the time past, There was a rich man,
all things Are said of the rich man, Lycia 16. in the time past, There was a rich man,
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Page 137
2005
and he fared deliciously every day, and he was cloathed in purple, and thou hast received all thy good. and he fared deliciously every day, and he was clothed in purple, and thou hast received all thy good.
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Page 137
2006
So these people, the time will come, when they shall be forced to say they had their profit,
So these people, the time will come, when they shall be forced to say they had their profit,
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Page 138
2007
and their pleasure here, according to their desire, and so they have had all that good that ever they shall have;
and their pleasure Here, according to their desire, and so they have had all that good that ever they shall have;
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Page 138
2008
they must be content with it, there is no more now, but an expectation of wrath,
they must be content with it, there is no more now, but an expectation of wrath,
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Page 138
2009
and mischiefe, the cup of the Lord is full, it is mingled, the wicked of the earth shall sucke the dregs of it.
and mischief, the cup of the Lord is full, it is mingled, the wicked of the earth shall suck the dregs of it.
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Page 138
2010
In the second place, censure not Gods providence, nor justifie the wicked because they thrive,
In the second place, censure not God's providence, nor justify the wicked Because they thrive,
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Page 138
2011
and prosper in their wayes, and courses, and designes, Fret not thy selfe for the wicked, Psal. 37. David was much taken with it, Psal. 73. he saith, That his foot had nigh slipped when he saw the prosperity of the wicked.
and prosper in their ways, and courses, and designs, Fret not thy self for the wicked, Psalm 37. David was much taken with it, Psalm 73. he Says, That his foot had High slipped when he saw the Prosperity of the wicked.
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Page 138
2012
Ieremiah desired to dispute with God upon this theame. The broad spreading baytree of the wicked moves emulation in the children of God;Jeremiah desired to dispute with God upon this theme. The broad spreading baytree of the wicked moves emulation in the children of God;
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2013
they thinke they have cleansed their hands in vaine.
they think they have cleansed their hands in vain.
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2014
But goe into the Sanctuary, and there you shall see that God hath set them in slippery places.
But go into the Sanctuary, and there you shall see that God hath Set them in slippery places.
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2015
Though their line hold here, yet those lines tye them to judgement;
Though their line hold Here, yet those lines tie them to judgement;
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2016
they shall be tyed as the vulture to the heart of Titius. Pity them, their woe is to come:
they shall be tied as the vulture to the heart of Titius. Pity them, their woe is to come:
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2017
Where is the children of God having had hardship in this world, shall have a blessed compensation in the world to come.
Where is the children of God having had hardship in this world, shall have a blessed compensation in the world to come.
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2018
I should come to the second event, the removall of this judgement, I will only touch one thing in the front,
I should come to the second event, the removal of this judgement, I will only touch one thing in the front,
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2019
and so commit you to God.
and so commit you to God.
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2020
It is like enough that Pharaoh sent to the Magicians to know if they could remove the judgement, he found them unable,
It is like enough that Pharaoh sent to the Magicians to know if they could remove the judgement, he found them unable,
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2021
or else he would not intreat Moses and Aaron to do it. Here is that that will make Pharaoh unexcusable;
or Else he would not entreat Moses and Aaron to do it. Here is that that will make Pharaoh unexcusable;
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2022
for it hath beene questioned, whether Pharaoh were not excusable in holding out against the command of God,
for it hath been questioned, whither Pharaoh were not excusable in holding out against the command of God,
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2023
and the commission of Moses, because he was thus deluded by his Inchanters? For say they,
and the commission of Moses, Because he was thus deluded by his Enchanters? For say they,
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2024
how could he be perswaded that Moses came from God with a speciall command, when his owne Inchanters did the like? so they extenuate his sinne.
how could he be persuaded that Moses Come from God with a special command, when his own Enchanters did the like? so they extenuate his sin.
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2025
But suppose they did it by as great power, and divine vertue as Moses and Aaron, and he had no reason to think that Moses and Aaron were any better;
But suppose they did it by as great power, and divine virtue as Moses and Aaron, and he had no reason to think that Moses and Aaron were any better;
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2026
yet this is unexcusable that they could not remove the judgement.
yet this is unexcusable that they could not remove the judgement.
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2027
So let men have never so many pretences, there is somewhat that will hold conscience still that it will never give out of the hands of it:
So let men have never so many pretences, there is somewhat that will hold conscience still that it will never give out of the hands of it:
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2028
The conscience will be hampered with something;
The conscience will be hampered with something;
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let the wicked man have ten thousand Apologies, there is somewhat that will hold conscience whereby it will be snared to judgement.
let the wicked man have ten thousand Apologies, there is somewhat that will hold conscience whereby it will be snared to judgement.
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Iosephs brethren can say much for themselves for the slaughter of the Sychemites, that they did it in a way to vindicate the honour of their family;Joseph's brothers can say much for themselves for the slaughter of the Sychemites, that they did it in a Way to vindicate the honour of their family;
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Should he use our sister as a where? but there is one thing that makes it hold sinne, the abuse of the ordinance of God, to make it a midwife to deliver them of their sinne.Should he use our sister as a where? but there is one thing that makes it hold sin, the abuse of the Ordinance of God, to make it a midwife to deliver them of their sin.
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2032
So Saul may make a fair glosse that he had spared the goods of the Amalekites for sacrifice;
So Saul may make a fair gloss that he had spared the goods of the Amalekites for sacrifice;
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but there is one thing that holds him; what is that? that he had gone expressely against the command of God;
but there is one thing that holds him; what is that? that he had gone expressly against the command of God;
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2034
for he bad him spare none.
for he bade him spare none.
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2035
So Ahab had much to say for himselfe, he came upon faire tearmes to Naboth for his vineyard, he offered him money, besides he knew what Ahab was.
So Ahab had much to say for himself, he Come upon fair terms to Naboth for his vineyard, he offered him money, beside he knew what Ahab was.
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2036
But there is one thing that will have power over him;
But there is one thing that will have power over him;
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what is that? that his wife should have power over his seale, to frame a letter to undoe the man.
what is that? that his wife should have power over his seal, to frame a Letter to undo the man.
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2038
So the Scribes and Pharisees, they put it off, Did we persecute this man? Wilt thou bring this mans blood upon us? we did it in zeale, hee seemed to oppose the law of Moses; but one thing will hold them to judgement,
So the Scribes and Pharisees, they put it off, Did we persecute this man? Wilt thou bring this men blood upon us? we did it in zeal, he seemed to oppose the law of Moses; but one thing will hold them to judgement,
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2039
because it was malice in them against Christ, because he reproved them so plainly that they could never claw it off. For the Use of it:
Because it was malice in them against christ, Because he reproved them so plainly that they could never claw it off. For the Use of it:
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2040
Never thinke when you come to Judgement, of Apologies, and fig-leaves, that will be too narrow for your nakednesse;
Never think when you come to Judgement, of Apologies, and Fig leaves, that will be too narrow for your nakedness;
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2041
away with these subterfuges and starting holes.
away with these subterfuges and starting holes.
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2042
God never brings a man to judgement, but he hath enough to judge him for, by the testimony of his owne conscience,
God never brings a man to judgement, but he hath enough to judge him for, by the testimony of his own conscience,
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as Pharaoh here, that when he knew it must be of God, yet he was hardened.
as Pharaoh Here, that when he knew it must be of God, yet he was hardened.
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The conscience as it is a register in man, at the day of Judgement, it will be an accuser of man,
The conscience as it is a register in man, At the day of Judgement, it will be an accuser of man,
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2045
and justifie Gods most severe proceedings against him. So much for this time.
and justify God's most severe proceedings against him. So much for this time.
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THE SEVENTH SERMON Vpon EXOD. CHAP. 8. VERS. 8.
THE SEVENTH SERMON Upon EXOD. CHAP. 8. VERS. 8.
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Then Pharaoh called Moses and Aaron, and said, Intreat the Lord that he may take a way the frogs from me, and from my people;
Then Pharaoh called Moses and Aaron, and said, Entreat the Lord that he may take a Way the frogs from me, and from my people;
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2048
and I will let the people goe that they may doe sacrifice to the Lord. NOw we come to the second event, that is, the removall of the judgement. Wee must consider,
and I will let the people go that they may do sacrifice to the Lord. NOw we come to the second event, that is, the removal of the judgement. we must Consider,
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2049
First, how it is motioned, and intreated for in verse 8. Then how Moses engageth himselfe to performe it, verse 9, 10, 11.
First, how it is motioned, and entreated for in verse 8. Then how Moses engageth himself to perform it, verse 9, 10, 11.
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Thirdly, how he acts and performes it in deed, and puts it in execution, in verse 12, 13, 14. The first of them is in verse 8. And there are two things in it briefly: A petition, and A promise.
Thirdly, how he acts and performs it in deed, and puts it in execution, in verse 12, 13, 14. The First of them is in verse 8. And there Are two things in it briefly: A petition, and A promise.
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Pharaohs request is, That they would intreat God that he might be freed from these noysome, fearfull frogs. Pharaohs request is, That they would entreat God that he might be freed from these noisome, fearful frogs.
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His promise is, That he will let the people goe, and sacrifice to the Lord. But first I will speake of that that leads them in;
His promise is, That he will let the people go, and sacrifice to the Lord. But First I will speak of that that leads them in;
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that is, Pharaoh called for Moses and Aaron.
that is, Pharaoh called for Moses and Aaron.
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It is like enough that when the Inchanters had to his apprehension brought forth frogs, that he sleighted Moses and Aaron, and dismissed them,
It is like enough that when the Enchanters had to his apprehension brought forth frogs, that he sleighted Moses and Aaron, and dismissed them,
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2055
as if they were not the servants of a greater God then he worshipped;
as if they were not the Servants of a greater God then he worshipped;
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for sure he thought that these people that brought frogs to his appearance, could also remove them.
for sure he Thought that these people that brought frogs to his appearance, could also remove them.
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But now he begins to feele the smart of the judgement; it is likely, having consulted with these Sorcerers, they cannot fit him this way.
But now he begins to feel the smart of the judgement; it is likely, having consulted with these Sorcerers, they cannot fit him this Way.
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Now he cannot get from under the wrath of God, he calls for them. Our observation shall be this;
Now he cannot get from under the wrath of God, he calls for them. Our observation shall be this;
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that The time will come, that godly men shall be in request with those that despised them.
that The time will come, that godly men shall be in request with those that despised them.
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God will bring it about, that good, and godly people shall be in request with those that formerly despised and sleighted them.
God will bring it about, that good, and godly people shall be in request with those that formerly despised and sleighted them.
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Thus it was with Abimelech, and his Philistines, Gen. 20.29. they vilified Isaac, they hated him and maligned him, and the wrath of them was so fierce that they drave him out of their Country;
Thus it was with Abimelech, and his philistines, Gen. 20.29. they vilified Isaac, they hated him and maligned him, and the wrath of them was so fierce that they drave him out of their Country;
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yet he was no sooner gone, but the King and his Courtiers, they come after him,
yet he was no sooner gone, but the King and his Courtiers, they come After him,
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2063
and desire to make a league with him, and that he would be pleased to sweare to them that he would doe them no harme;
and desire to make a league with him, and that he would be pleased to swear to them that he would do them no harm;
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for they saw that he feared God, and that the hand of God was with him.
for they saw that he feared God, and that the hand of God was with him.
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The like we see in Iosephs brethren;
The like we see in Joseph's brothers;
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how did they contemne and despise Ioseph, and called him in scorne, The dreamer? as if he had befooled himselfe in those presages of his advancement;
how did they contemn and despise Ioseph, and called him in scorn, The dreamer? as if he had befooled himself in those presages of his advancement;
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yet God brings it about that this man that they had so scorned, they were faine to sue to him, forgive the trespasse of the servants of thy fathers God, in that we have done foolishly, Gen. 50.17. The like we see in Moses, Exod. 32. how he was sleighted and contemned by the Israelites;
yet God brings it about that this man that they had so scorned, they were feign to sue to him, forgive the trespass of the Servants of thy Father's God, in that we have done foolishly, Gen. 50.17. The like we see in Moses, Exod 32. how he was sleighted and contemned by the Israelites;
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As for this Moses, we know not what is become of him. But they spake of him in a low stile;As for this Moses, we know not what is become of him. But they spoke of him in a low style;
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2069
yet after a while, when the judgement of God was upon them, they were faine to flye to him as their best refuge on earth,
yet After a while, when the judgement of God was upon them, they were feign to fly to him as their best refuge on earth,
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2070
and desire him to mediate a peace.
and desire him to mediate a peace.
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2071
So in Exo. 12. Aaron joynes with Miriam in emulation against Moses, and speake of their brother in diminution;
So in Exo. 12. Aaron joins with Miriam in emulation against Moses, and speak of their brother in diminution;
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but after Aaron intreats him not to lay that sinne to their charge that they had committed foolishly,
but After Aaron intreats him not to lay that sin to their charge that they had committed foolishly,
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2073
and suffered his sister to be a reproach to the world.
and suffered his sister to be a reproach to the world.
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The like we see in Iephtah, he was put out of his fathers house, and contemned,
The like we see in Jephthah, he was put out of his Father's house, and contemned,
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because he was the sonne of an harlot, Iudg. 11. yet when they were infested by their enemies, they were faine to seeke to him,
Because he was the son of an harlot, Judges 11. yet when they were infested by their enemies, they were feign to seek to him,
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and intreat him to be their Captaine.
and entreat him to be their Captain.
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So we see in Saul, you see how he scorned David, he would not so much as call him by his right name:
So we see in Saul, you see how he scorned David, he would not so much as call him by his right name:
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Where is the sonne of Isha that he doth not come to meat? And will none of you tell me that my sonne, Where is the son of Isha that he does not come to meat? And will none of you tell me that my son,
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and the sonne of Isha have conspired against me? Yet he that he contemned he bowed to when he had him in the cave,and the son of Isha have conspired against me? Yet he that he contemned he bowed to when he had him in the cave,
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and gave pregnant proof of his loyalty, he desired him that he would be good to his posterity, and not cut them off.
and gave pregnant proof of his loyalty, he desired him that he would be good to his posterity, and not Cut them off.
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So it was with Ieroboam, 1 King. 13. he stretched forth his hand in contempt and hatred (I joyne them together) against the Prophet,
So it was with Jeroboam, 1 King. 13. he stretched forth his hand in contempt and hatred (I join them together) against the Prophet,
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and that hand that he stretched out, he could not draw in againe;
and that hand that he stretched out, he could not draw in again;
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and then he was faine to intreat the Prophet that he would intreat the face of God that his arme might be restored.
and then he was feign to entreat the Prophet that he would entreat the face of God that his arm might be restored.
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So we see in Hester, Haman put her in the same Barke with all the Jewes;
So we see in Esther, Haman put her in the same Bark with all the Jews;
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and it is like enough in that respect and name, because she was a Jew he disesteemed her;
and it is like enough in that respect and name, Because she was a Jew he disesteemed her;
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after he was faine to sue to her for his life, that she would mediate with the King that the edge of his wrath might be taken off, Hest. 7. And Ieremiah that was so much despised by Zedechiah and his Princes;
After he was feign to sue to her for his life, that she would mediate with the King that the edge of his wrath might be taken off, Hest. 7. And Jeremiah that was so much despised by Zedekiah and his Princes;
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that Zedechiah was faine to sue to him that he would pray for him, Ier. 37.3.
that Zedekiah was feign to sue to him that he would pray for him, Jeremiah 37.3.
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And not to multiply more, you know how much the rich man scorned the poore beggar;
And not to multiply more, you know how much the rich man scorned the poor beggar;
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yet the time came that being in hell, in torments, he begged a boone of him, that is, that he might be sent with a little water to coole his tongue, Luke 16.24.
yet the time Come that being in hell, in torments, he begged a boon of him, that is, that he might be sent with a little water to cool his tongue, Lycia 16.24.
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And this is that Solomon hath Prov. 14.19. The bad shall how before the good, and the wicked at the doore of the righteous.
And this is that Solomon hath Curae 14.19. The bad shall how before the good, and the wicked At the door of the righteous.
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There is a bowing that wicked men make sometimes to the good, that David speakes off, Psal. 10. they crouch and creep,
There is a bowing that wicked men make sometime to the good, that David speaks off, Psalm 10. they crouch and creep,
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and humble themselves, and all to impose upon the credulity of the righteous, and the sooner to insnare them.
and humble themselves, and all to impose upon the credulity of the righteous, and the sooner to ensnare them.
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But Solomon his sonne, speakes of another bowing, when the wicked are forced by Gods overruling providence to supplicate and sue to the children of God to desire their friendship,
But Solomon his son, speaks of Another bowing, when the wicked Are forced by God's overruling providence to supplicate and sue to the children of God to desire their friendship,
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and mediation, and intercession, that they despised and maligned before. What may be the ground of this?
and mediation, and Intercession, that they despised and maligned before. What may be the ground of this?
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First, God hath planted an awfulnesse, and majesty in his children that makes them venerable to the wicked sometimes.
First, God hath planted an awfulness, and majesty in his children that makes them venerable to the wicked sometime.
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I speak not of such a splendor as Moses had that the Jews could not look on for the glory of his countenance.
I speak not of such a splendour as Moses had that the jews could not look on for the glory of his countenance.
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I speak not of such a glory as Christ had, that Hierome saith was starre-like, that drew the people to see him.
I speak not of such a glory as christ had, that Jerome Says was starlike, that drew the people to see him.
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Nor such as hee speaks of Julian, that had such a splendor that Maximianus was afraid to look on him,
Nor such as he speaks of Julian, that had such a splendour that Maximianus was afraid to look on him,
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lest hee should make him turn Christian.
lest he should make him turn Christian.
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Nor such as Steven had, God made that Diamond so sparkle in the dark, that they beheld his face as the face of an Angel.
Nor such as Steven had, God made that Diamond so sparkle in the dark, that they beheld his face as the face of an Angel.
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But I meane, there is an awfull authority that God hath put upon his children, that makes the wickeds eyes dazzle. Solomon saith Eccles. 8.1. Wisedome makes the face of a man to shine:
But I mean, there is an awful Authority that God hath put upon his children, that makes the wickeds eyes dazzle. Solomon Says Eccles. 8.1. Wisdom makes the face of a man to shine:
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Cajetan understands it of that authority that God hath planted in his Children that makes them awfull to those that are wicked.Cajetan understands it of that Authority that God hath planted in his Children that makes them awful to those that Are wicked.
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All the people feared Samuel exceedingly, 1 Sam. 12.18. and it is said that wicked Herod feared John, because he was a holy and a just man, Mark. 6.14. Againe, secondly, God doth this to make his word true:
All the people feared Samuel exceedingly, 1 Sam. 12.18. and it is said that wicked Herod feared John, Because he was a holy and a just man, Mark. 6.14. Again, secondly, God does this to make his word true:
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for hee hath said, Hee that humbleth himselfe shall bee exalted, and hee that exalteth himselfe shall bee humbled.
for he hath said, He that Humbleth himself shall be exalted, and he that Exalteth himself shall be humbled.
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Now the children of God oft put their mouthes in the dust; they are low, and humble, therefore God will take a time to exalt them.
Now the children of God oft put their mouths in the dust; they Are low, and humble, Therefore God will take a time to exalt them.
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As David, hee carryed himself humbly, and how ever some detracters dis-figured him to his Prince, he never spake of him without reverence:
As David, he carried himself humbly, and how ever Some detractors disfigured him to his Prince, he never spoke of him without Reverence:
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therefore God exalted him, and so exalted him that hee did bring the proud spirit of Saul to sue to him.
Therefore God exalted him, and so exalted him that he did bring the proud Spirit of Saul to sue to him.
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So Mordecat, hee was a humble man, he sate in the gate, he was content with his condition:
So Mordecai, he was a humble man, he sat in the gate, he was content with his condition:
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God exalted him, and how did hee make that proud spirited Haman to stoope so low as to advance him?
God exalted him, and how did he make that proud spirited Haman to stoop so low as to advance him?
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Thirdly, God thinks fit to make his Children a compensation in the sight of men;
Thirdly, God thinks fit to make his Children a compensation in the sighed of men;
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They are brought to that straite sometimes that they are faine to sue to the wicked.
They Are brought to that strait sometime that they Are feign to sue to the wicked.
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Jacob was so perplexed for want of bread, that hee was faine to send to Aegypt for corn,Jacob was so perplexed for want of bred, that he was feign to send to Egypt for corn,
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and was faine to pacifie his brother and to send present before him, to humble himself,
and was feign to pacify his brother and to send present before him, to humble himself,
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and to fall to the ground so many times before hee came at him. And in Lam. 5.6. they gave their hands to Assyria, and Egypt, for bread:
and to fallen to the ground so many times before he Come At him. And in Lam. 5.6. they gave their hands to Assyria, and Egypt, for bred:
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those that were their mortall enemies, they were fain to comply with them for bread. As I said of Hester before; shee sued for her life.
those that were their Mortal enemies, they were fain to comply with them for bred. As I said of Esther before; she sued for her life.
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Now then the good God that they serve, to make them cōpensation, brings the wicked to sue to them.
Now then the good God that they serve, to make them compensation, brings the wicked to sue to them.
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As they are forced to sue to the wicked sometimes for reliefe in their necessities; so the wicked shall sue to them.
As they Are forced to sue to the wicked sometime for relief in their necessities; so the wicked shall sue to them.
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It may be shewed in all the examples before alledged.
It may be showed in all the Examples before alleged.
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And likewise in Jobs kinsmen, though they insulted over the miserable poore man, and censured him at their pleasure,
And likewise in Jobs kinsmen, though they insulted over the miserable poor man, and censured him At their pleasure,
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yet after they were faine to sue to Job, and God would not bee reconciled to them till hee had sued for them. For the use of this.
yet After they were feign to sue to Job, and God would not be reconciled to them till he had sued for them. For the use of this.
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First, me thinks it might take off the edge of wicked men, in regard of the persecution of those that feare God.
First, me thinks it might take off the edge of wicked men, in regard of the persecution of those that Fear God.
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For a man hath so much understanding that hee will not irritate, and provoke such as hee thinks hee shall bee beholden to after,
For a man hath so much understanding that he will not irritate, and provoke such as he thinks he shall be beholden to After,
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for feare the suite of his need bee repelled with the errour of his prosperity;
for Fear the suit of his need be repelled with the error of his Prosperity;
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yet such is the madnesse of the wicked, to bee discourteous, and injurious most to those that they are like most to bee beholden to.
yet such is the madness of the wicked, to be discourteous, and injurious most to those that they Are like most to be beholden to.
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I know their proud spirits scorne the thought of ever being beholden to the children of God.
I know their proud spirits scorn the Thought of ever being beholden to the children of God.
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Yet so God brings it about, though it may bee they will not sue to them;
Yet so God brings it about, though it may be they will not sue to them;
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yet though their blindnesse will not let them see, or their unthankfulnesse to acknowledge it, yet they bee beholden to them.
yet though their blindness will not let them see, or their unthankfulness to acknowledge it, yet they be beholden to them.
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For Lot bayled Sodome, while hee was with them. If Moses stand not in the gap, fierce judgements come among the proud people.
For Lot bailed Sodom, while he was with them. If Moses stand not in the gap, fierce Judgments come among the proud people.
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If these pillars beare not up the house, it will fall about their eares.
If these pillars bear not up the house, it will fallen about their ears.
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If these stakes doe not hold the hedg, they are laid open to all misery Augustin in lib. de Civ. Dei.
If these stakes do not hold the hedge, they Are laid open to all misery Augustin in lib. the Civ. Dei.
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Hee wonders that a company of people that escaped in the sacking of a City, by professing themselves to bee Christians, that they should persecute Christians afterward,
He wonders that a company of people that escaped in the sacking of a city, by professing themselves to bee Christians, that they should persecute Christians afterwards,
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when they had been beholden to the name of Christ for their escape.
when they had been beholden to the name of christ for their escape.
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And who would not wonder at the madnesse of the world, that persecute those that they may bee,
And who would not wonder At the madness of the world, that persecute those that they may be,
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and are beholden to daily? and those bee the people of God, by whose intercession they escape judgements.
and Are beholden to daily? and those be the people of God, by whose Intercession they escape Judgments.
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Secondly, it should teach the people of God, First, Direction, and Then Comfort. First, Direction; let them make much of goodnesse, and love it with the inside of their hearts:
Secondly, it should teach the people of God, First, Direction, and Then Comfort. First, Direction; let them make much of Goodness, and love it with the inside of their hearts:
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for this is that that will not only commend them to God, but make them awfull to the wicked.
for this is that that will not only commend them to God, but make them awful to the wicked.
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This is that that will make one of the Children of God weigh down a thousand of the sons of Beliall. This is that that will make them gold,
This is that that will make one of the Children of God weigh down a thousand of the Sons of Belial. This is that that will make them gold,
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when the wicked shall bee accounted drosse.
when the wicked shall be accounted dross.
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It will make them good Come, when the wicked of the earth shall bee chaffe, it will make them herbes,
It will make them good Come, when the wicked of the earth shall be chaff, it will make them herbs,
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and flowers when the wicked shall be weeds, fit for nothing but to be burned.
and flowers when the wicked shall be weeds, fit for nothing but to be burned.
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Secondly, for their comfort, though they be contemned by a great number of prophane ones, the time will come that God will exalt them:
Secondly, for their Comfort, though they be contemned by a great number of profane ones, the time will come that God will exalt them:
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hee will make the wicked to blesse their condition, and it may bee seeke to them.
he will make the wicked to bless their condition, and it may be seek to them.
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For if ever God bring a wicked man to terrours of soule, he magnifies the estate of a good man,
For if ever God bring a wicked man to terrors of soul, he Magnifies the estate of a good man,
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and thinks he is the happiest man in the world; he wisheth a thousand times that he were in his estate:
and thinks he is the Happiest man in the world; he wishes a thousand times that he were in his estate:
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and when the Angel of God meets him as he did Balaam betweene two walls, that hee can goe no way from him, (I meane when death comes) hee desires to die the death of the righteous,
and when the Angel of God meets him as he did balaam between two walls, that he can go no Way from him, (I mean when death comes) he Desires to die the death of the righteous,
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and that his last end may be like his.
and that his last end may be like his.
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And then he sues to the righteous man to pray for him, and intercede at the throne of grace.
And then he sues to the righteous man to pray for him, and intercede At the throne of grace.
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If this be not enough for comfort, know that you shall judge these wicked ones, 1 Cor. 6.2.
If this be not enough for Comfort, know that you shall judge these wicked ones, 1 Cor. 6.2.
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Doe yee not know that the Saints shall judge the world? If that bee not enough, the wicked shall see the Children of God exalted,Do ye not know that the Saints shall judge the world? If that be not enough, the wicked shall see the Children of God exalted,
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and shall gnash their teeth, and consume away;
and shall gnash their teeth, and consume away;
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and shall speak as they in Wisdome, We tho ught his life madnesse, and his end horrour,
and shall speak as they in Wisdom, We though ught his life madness, and his end horror,
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and loe he is preferred before us. and lo he is preferred before us.
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Lastly, to spread it further, let it be a comfort to all ministers, that are to the people as Moses and Aaron here were messengers to Pharaoh. It is likely they may receive disgrace and disparagement,
Lastly, to spread it further, let it be a Comfort to all Ministers, that Are to the people as Moses and Aaron Here were messengers to Pharaoh. It is likely they may receive disgrace and disparagement,
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as if the worke were but an unjust worke.
as if the work were but an unjust work.
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Who is so forward to persecute the sonnes of God as the sonnes of Belial? Let this comfort them,
Who is so forward to persecute the Sons of God as the Sons of Belial? Let this Comfort them,
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for if they continue in their course, and preach sound doctrine, and live an unblameable life, God will make these stoope one day.
for if they continue in their course, and preach found Doctrine, and live an unblameable life, God will make these stoop one day.
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The people for all their contempt of Samuel, they were faine to intreate him to pray for them, 1 Sam. 12. And those that flouted them in Act. 2. they were faine to come for direction, Men and Brethren, what shall wee doe? And the Gaoler that clapt the Apostles in Irons,
The people for all their contempt of Samuel, they were feign to entreat him to pray for them, 1 Sam. 12. And those that flouted them in Act. 2. they were feign to come for direction, Men and Brothers, what shall we do? And the Gaoler that clapped the Apostles in Irons,
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when there was an earthquake, and the doores of the prison flew open, and every mans bonds did flie from him, he comes trembling, and will doe any thing.
when there was an earthquake, and the doors of the prison flew open, and every men bonds did fly from him, he comes trembling, and will do any thing.
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And as Theodoret reports of Ambrose his passage to Theodotius; though the Courtiers bad him slight that hee did, hee could not put it off;
And as Theodoret reports of Ambrose his passage to Theodosius; though the Courtiers bade him slight that he did, he could not put it off;
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hee was faine to send, he was faine to submit to the penance.
he was feign to send, he was feign to submit to the penance.
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So the world, let them slight the Ministers of God as they will, the houre will come, they will be caught in their moneth,
So the world, let them slight the Ministers of God as they will, the hour will come, they will be caught in their Monn,
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and then it may be they will desire direction, and their prayers. At the last, Pharaoh must call for Moses and Aaron. So much for that.
and then it may be they will desire direction, and their Prayers. At the last, Pharaoh must call for Moses and Aaron. So much for that.
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Now I come to his Petition, Intreat the Lord that he may take away the Frogs from me, and from my people.
Now I come to his Petition, Entreat the Lord that he may take away the Frogs from me, and from my people.
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It seemeth then that Pharaoh was enlightned to know these three things. First, that God must remove the judgement.
It seems then that Pharaoh was enlightened to know these three things. First, that God must remove the judgement.
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Secondly, that he must be intreated for the removing of it. Thirdly, that he must be intreated by his servants;
Secondly, that he must be entreated for the removing of it. Thirdly, that he must be entreated by his Servants;
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these are but ordinary points, therefore I will passe them over the more briefly. First, he understood that God must remove this plague, the Lord Jehovah must doe it; indeed it is his worke.
these Are but ordinary points, Therefore I will pass them over the more briefly. First, he understood that God must remove this plague, the Lord Jehovah must do it; indeed it is his work.
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For as no judgement can seize on men without a commission from him, Thou couldest have no power, saith Christ to Pilate, unlesse it were given thee from above:
For as no judgement can seize on men without a commission from him, Thou Couldst have no power, Says christ to Pilate, unless it were given thee from above:
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So it is not in the power of flesh to move the least Flie from a mans body, till God please.
So it is not in the power of Flesh to move the least Fly from a men body, till God please.
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It was hee that stayed the waters and abated them on the face of the earth when the deluge ceased.
It was he that stayed the waters and abated them on the face of the earth when the deluge ceased.
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It was this God that opened the wombs of Abimelechs family, Gen. 20. It was this God that said to the Angel when hee forraged the Campe of Israel, It is sufficient, 2 Sam. 24. It is this God that stayes the famine,
It was this God that opened the wombs of Abimelechs family, Gen. 20. It was this God that said to the Angel when he foraged the Camp of Israel, It is sufficient, 2 Sam. 24. It is this God that stays the famine,
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and causeth the Sword to returne into the sheath, that would still eate flesh, if it were not for his command.
and Causes the Sword to return into the sheath, that would still eat Flesh, if it were not for his command.
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That God that hath said to the Sea, Hither shalt thou come, and here thou shalt stay thy proud waves, Job. 30.11. it is that God that remits, and restraines, and abates, and takes away, and removes all judgements whatsoever.
That God that hath said to the Sea, Hither shalt thou come, and Here thou shalt stay thy proud waves, Job. 30.11. it is that God that remits, and restrains, and abates, and Takes away, and removes all Judgments whatsoever.
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The roaring Lion he takes off, and puts an end even to spirituall temptations. The Use shall be double:
The roaring lion he Takes off, and puts an end even to spiritual temptations. The Use shall be double:
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First, To teach us to whom to have recourse in the time of trouble;
First, To teach us to whom to have recourse in the time of trouble;
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not to run with Saul to the witch of Endor, or with Ahaziah to Baalzebub the God of Ekron, from the living to the dead. This will not help;
not to run with Saul to the witch of Endor, or with Ahaziah to Baalzebub the God of Ekron, from the living to the dead. This will not help;
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he that wounded must heale, and he that smites must bind up, and that is the Lord himselfe:
he that wounded must heal, and he that smites must bind up, and that is the Lord himself:
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it is he onely that must take away the judgement. Rachel may bee froward, and chide her husband, and be discontented; it is all one:
it is he only that must take away the judgement. Rachel may be froward, and chide her husband, and be discontented; it is all one:
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God must remember her and open her wombe. The woman in the Gospel may spend all upon Physitians:
God must Remember her and open her womb. The woman in the Gospel may spend all upon Physicians:
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but God must stint her infirmity, she must touch the hem of Christs garment.
but God must stint her infirmity, she must touch the hem of Christ garment.
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If God do not help, saith the King of Israel to the woman in the Siege of Samaria, how shall I help?
If God do not help, Says the King of Israel to the woman in the Siege of Samaria, how shall I help?
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Secondly, It should teach us to whom to give thanks for deliverance from trouble, even to the Lord.
Secondly, It should teach us to whom to give thanks for deliverance from trouble, even to the Lord.
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To this God Noah built an Altar for the ceasing of the deluge.
To this God Noah built an Altar for the ceasing of the deluge.
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To this God Jacob built an Altar for his preservation from the fury of his brother.
To this God Jacob built an Altar for his preservation from the fury of his brother.
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To this God David built an Altar in the threshing floore of Araunah, for the cessation of the plague.
To this God David built an Altar in the threshing floor of Araunah, for the cessation of the plague.
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To this God let us give thanks, and ever glorifie his name, that hath ceased the famine;
To this God let us give thanks, and ever Glorify his name, that hath ceased the famine;
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and hath put a period to the plague that formerly did break out in this City.
and hath put a Period to the plague that formerly did break out in this city.
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To thee, O God, the praise is due, give us leave to take the cup of Salvation, and glorifie thy name.
To thee, Oh God, the praise is due, give us leave to take the cup of Salvation, and Glorify thy name.
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Even the heathen have done thus much, they had their gifts, that they offered to these,
Even the heathen have done thus much, they had their Gifts, that they offered to these,
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and these deities, that they imagined were the means of their preservation, and their pillars have this inscription upon them.
and these deities, that they imagined were the means of their preservation, and their pillars have this inscription upon them.
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Freelier must this be acknowledged therfore by Christians, if not, it is the next way to make the judgement the same,
Freelier must this be acknowledged Therefore by Christians, if not, it is the next Way to make the judgement the same,
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or greater, to forrage them with greater fiercenesse, and bitternesse. If Gods favour be not acknowledged, no wonder if judgements afflict us.
or greater, to forage them with greater fierceness, and bitterness. If God's favour be not acknowledged, no wonder if Judgments afflict us.
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If Isaac be spared, it is reason a Ram should be offered. Secondly, he supposed that God must be intreated.
If Isaac be spared, it is reason a Ram should be offered. Secondly, he supposed that God must be entreated.
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The Religion of Pharaoh taught him that those deities that he served must be supplicated.
The Religion of Pharaoh taught him that those deities that he served must be supplicated.
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And you shall find in prophane writers that the Pagans thought there was nothing to be had of their Gods without supplication, and sacrifice.
And you shall find in profane writers that the Pagans Thought there was nothing to be had of their God's without supplication, and sacrifice.
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Therefore it must ever be acknowledged by Christians, that God having sanctified prayer, and ordained it to be the bucket of grace to let downe to the over-flowing fountaine of Gods favour;
Therefore it must ever be acknowledged by Christians, that God having sanctified prayer, and ordained it to be the bucket of grace to let down to the overflowing fountain of God's favour;
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to bee the key of the treasure that opens to those precious things;
to be the key of the treasure that Opens to those precious things;
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to be the dove that fetcheth the Olive leafe of peace, surely spare to speake, spare to speed.
to be the dove that Fetches the Olive leaf of peace, surely spare to speak, spare to speed.
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What though God know our necessities before we utter them? wee are not informers of God, but petitioners.
What though God know our necessities before we utter them? we Are not informers of God, but petitioners.
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Thou dost not speake to God, and tell him thy wants to teach him, saith Chrysostome: but that thou mayst incline him to heare thee.
Thou dost not speak to God, and tell him thy Wants to teach him, Says Chrysostom: but that thou Mayest incline him to hear thee.
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Our blessed Lord hath said, aske and it shall be given you.
Our blessed Lord hath said, ask and it shall be given you.
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Saint Paul hath said, though he knew Gods propensitie to give, Let your requests be made knowne with supplication,
Saint Paul hath said, though he knew God's propensity to give, Let your requests be made known with supplication,
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and giving of thanks, Phil. 4.16.and giving of thanks, Philip 4.16.
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Therefore, though God know our wants, yet in obedience to Gods ordinance, let us tender our prayers.
Therefore, though God know our Wants, yet in Obedience to God's Ordinance, let us tender our Prayers.
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What though God determine before wee aske to give it? this keeps not us from praying:
What though God determine before we ask to give it? this keeps not us from praying:
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as God hath ordained the end, so hee hath ordained the meanes, Jer. 29.11.12. God saith, I know the purposes and the thoughts I have for you, the thoughts not of trouble but of peace.
as God hath ordained the end, so he hath ordained the means, Jer. 29.11.12. God Says, I know the Purposes and the thoughts I have for you, the thoughts not of trouble but of peace.
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But what follows? yet, saith hee, they shall pray and cry to me.
But what follows? yet, Says he, they shall pray and cry to me.
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As if he had said, though I have determined, I will have you to testifie your dutifulnesse in prayer: so in Ezek. 37.36. God saith how hee will determine the Captivitie of his people, but for this I will be intreated of the house of Israel. Hee will be called on.
As if he had said, though I have determined, I will have you to testify your dutifulness in prayer: so in Ezekiel 37.36. God Says how he will determine the Captivity of his people, but for this I will be entreated of the house of Israel. He will be called on.
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See an example in Daniel, that though hee knew somewhat out of Jeremiahs prophesie that the captivitie should bee determined at 70. yeares,
See an Exampl in daniel, that though he knew somewhat out of Jeremiah's prophesy that the captivity should be determined At 70. Years,
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yet hee prayes to God, and solicites that he would please to remember it.
yet he prays to God, and solicits that he would please to Remember it.
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Thirldly, whereas some people say, if wee must pray for the removing of judgments, how shall wee make good our patience under the crosse?
Thirdly, whereas Some people say, if we must pray for the removing of Judgments, how shall we make good our patience under the cross?
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I answer, patience, and prayer are compatible enough. See in the example of David, who though he were a man full of patience,
I answer, patience, and prayer Are compatible enough. See in the Exampl of David, who though he were a man full of patience,
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and said, Here I am, let God do with me what he will: yet for all that, he desired God to take away his stroak.
and said, Here I am, let God do with me what he will: yet for all that, he desired God to take away his stroke.
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And that great example, and patterne of all patience, our blessed Lord, yet he cryed out, Let this cup passe from me.
And that great Exampl, and pattern of all patience, our blessed Lord, yet he cried out, Let this cup pass from me.
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For the use of it, if God must bee intreated for favours, be sure to take that course, be ever willing to put into that way that God hath chalked out for the obtaining of his favour.
For the use of it, if God must be entreated for favours, be sure to take that course, be ever willing to put into that Way that God hath chalked out for the obtaining of his favour.
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Prayer is an admirable thing, and Luther doth not stick in one place to call it omnipotent:
Prayer is an admirable thing, and Luther does not stick in one place to call it omnipotent:
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it is very acceptable to God, Let mee heare thy voyce, for thy voyce is sweet, saith the Husband to the Spouse, Cant. 2. And the prayers of the Saints are Odours, Rev. 5.8.
it is very acceptable to God, Let me hear thy voice, for thy voice is sweet, Says the Husband to the Spouse, Cant 2. And the Prayers of the Saints Are Odours, Rev. 5.8.
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And to sum up all, it is that that God hath appointed to bee the meanes to convey blessings:
And to sum up all, it is that that God hath appointed to be the means to convey blessings:
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therefore he that waves Gods direction, undoubtedly, may well fall short of his expectation.
Therefore he that waves God's direction, undoubtedly, may well fallen short of his expectation.
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Thirdly, he understood that God must bee intreated by his servants, he desires them to pray for him.
Thirdly, he understood that God must be entreated by his Servants, he Desires them to pray for him.
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God saith to Abimelech, Abraham is a Prophet, and he shall pray for thee;
God Says to Abimelech, Abraham is a Prophet, and he shall pray for thee;
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So Iob prayed for his friends, so the man of God for Jeroboam, and Samuel for the people,
So Job prayed for his Friends, so the man of God for Jeroboam, and Samuel for the people,
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and Moses must intreat for those that had offended against God, and had been contumacious;
and Moses must entreat for those that had offended against God, and had been contumacious;
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God loves the prayers of his own, God heareth not sinners, that is, those that wallow in wickednesse,
God loves the Prayers of his own, God hears not Sinners, that is, those that wallow in wickedness,
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and lie prophanely in the same, with resolution, God indures not such that they should take his word into their mouths,
and lie profanely in the same, with resolution, God endures not such that they should take his word into their mouths,
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because they hate to be reformed, their very sacrifice is abominable.
Because they hate to be reformed, their very sacrifice is abominable.
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But how far forth the children of God have interest in him, and sway with their petitions, wee shall further shew when wee come to that passage, where Moses ingageth himself that the judgment shall bee removed upon his prayer.
But how Far forth the children of God have Interest in him, and sway with their petitions, we shall further show when we come to that passage, where Moses engageth himself that the judgement shall be removed upon his prayer.
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And so I come to another observation. Intreat for me, that the judgment may be removed from me, and from my people.
And so I come to Another observation. Entreat for me, that the judgement may be removed from me, and from my people.
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Why Pharaoh, why dost thou not intreat that the judgement of hardnesse of heart may bee removed? O why dost thou not pray to Moses to intreat God to give thee a supple spirit, that may be apt,
Why Pharaoh, why dost thou not entreat that the judgement of hardness of heart may be removed? O why dost thou not pray to Moses to entreat God to give thee a supple Spirit, that may be apt,
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and fit, and pliable for the impressions of grace? dost thou not yet confesse thine iniquitie? dost thou not yet repent that thou hast stood out so long against the Lord of Hosts? If thou wert sensible of this judgment of obduration, it is greater then the turning of the waters into blood,
and fit, and pliable for the impressions of grace? dost thou not yet confess thine iniquity? dost thou not yet Repent that thou hast stood out so long against the Lord of Hosts? If thou Wertenberg sensible of this judgement of obduration, it is greater then the turning of the waters into blood,
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and then these Frogs, or any judgment that was after inflicted. Well, Pharaoh was not troubled with this;
and then these Frogs, or any judgement that was After inflicted. Well, Pharaoh was not troubled with this;
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Therefore to come to the observation;
Therefore to come to the observation;
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you see what the humour of wicked people is, they are more affected with the punishment then with the sinne.
you see what the humour of wicked people is, they Are more affected with the punishment then with the sin.
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Remove the judgment, O let the Frogs be gone;
Remove the judgement, Oh let the Frogs be gone;
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he saith not, Remove my sinne, take away this heart, and give me a new heart.
he Says not, Remove my sin, take away this heart, and give me a new heart.
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The wicked are more affected with the punishment then with the sin, and desire more that their bodies should be eased then their soules cured.
The wicked Are more affected with the punishment then with the since, and desire more that their bodies should be eased then their Souls cured.
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See it in Cain, Gen. 4. he cries out, My punishment is greater then I can beare.
See it in Cain, Gen. 4. he cries out, My punishment is greater then I can bear.
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The word there used signifies oft in Scripture, sinne; yet sometimes also punishment:
The word there used signifies oft in Scripture, sin; yet sometime also punishment:
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divers of the Greek, and Latine Fathers tooke it as if hee complayned of his sinne, that it was greater then could be forgiven,
diverse of the Greek, and Latin Father's took it as if he complained of his sin, that it was greater then could be forgiven,
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and so make it an evidence of his distrust, and diffidence, and despaire; but our translation renders it, My punishment is greater then I can beare.
and so make it an evidence of his distrust, and diffidence, and despair; but our Translation renders it, My punishment is greater then I can bear.
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Surely, he that observes the words following shall easily conceive that it was not the sin that troubled him: but the sense of this;
Surely, he that observes the words following shall Easily conceive that it was not the since that troubled him: but the sense of this;
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I shall be a vagabond, and a runnagate, and every man that meets me shall kill me.
I shall be a vagabond, and a runagate, and every man that meets me shall kill me.
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That troubled and disturbed him, not that hee had offended God, and exposed, and made himself obnoxious to the curse of God;
That troubled and disturbed him, not that he had offended God, and exposed, and made himself obnoxious to the curse of God;
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that was not it, his sin did not trouble him, but that this judgement should fall upon him.
that was not it, his since did not trouble him, but that this judgement should fallen upon him.
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So the like wee see in Esau, hee mournes, and weeps, and howles, and keeps a stir,
So the like we see in Esau, he mourns, and weeps, and howls, and keeps a stir,
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but it was onely in the sense of losse;
but it was only in the sense of loss;
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not for the prophanenesse of his heart, but for the losse he thought hee should sustaine, in that his brother was preferred before him;
not for the profaneness of his heart, but for the loss he Thought he should sustain, in that his brother was preferred before him;
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it was some disparagement, and disgrace to him.
it was Some disparagement, and disgrace to him.
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Surely he mourned not for his sinne, because at the same time he resolved to kill his brother.
Surely he mourned not for his sin, Because At the same time he resolved to kill his brother.
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If he had mourned for his sinnes, hee would never have resolved on so cruell an act.
If he had mourned for his Sins, he would never have resolved on so cruel an act.
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So in Saul, Samuel expostulates with him, he was not so troubled with his finne,
So in Saul, Samuel expostulates with him, he was not so troubled with his fin,
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as with the renting of the Kingdome from him, and the shrinking of his reputation in the world, Honour me before the people, saith hee.
as with the renting of the Kingdom from him, and the shrinking of his reputation in the world, Honour me before the people, Says he.
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So Ahab, hee puts on Sackcloth, and makes a humiliation, God knowes, for the judgement more then for the sinne;
So Ahab, he puts on sackcloth, and makes a humiliation, God knows, for the judgement more then for the sin;
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for wee see after how ready hee was to imprison Micaiah: So Simon Magus in Act. 8. after Peter had threatned him severely, O pray for me that none of these things come to me that you have spoken.
for we see After how ready he was to imprison Micaiah: So Simon Magus in Act. 8. After Peter had threatened him severely, Oh pray for me that none of these things come to me that you have spoken.
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Saith Oecumenius, a man would thinke that this were a man that ingenuously confessed his sinnes:
Says Oecumenius, a man would think that this were a man that ingenuously confessed his Sins:
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but saith he, it came not from a good resolution. And saith Chrysostome, it came not from his heart:
but Says he, it Come not from a good resolution. And Says Chrysostom, it Come not from his heart:
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for hee was still polluted in the gall of bitternesse, and the bond of iniquitie. for he was still polluted in the Gall of bitterness, and the bound of iniquity.
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Therefore the thing he feared was judgement, Pray that these things may not come upon me;
Therefore the thing he feared was judgement, Pray that these things may not come upon me;
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meaning the judgment that Peter had threatned.
meaning the judgement that Peter had threatened.
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And this is that spirit of bondage, that servile spirit that the Apostle speaks of, Rom. 8.15. You have not received the spirit of bondage to feare againe.
And this is that Spirit of bondage, that servile Spirit that the Apostle speaks of, Rom. 8.15. You have not received the Spirit of bondage to Fear again.
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This spirit of bondage is in the wicked the feare of a slave, that is not so much troubled with the offence of his master,
This Spirit of bondage is in the wicked the Fear of a slave, that is not so much troubled with the offence of his master,
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as with the whip, and lash that shall light on him.
as with the whip, and lash that shall Light on him.
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A wicked man is not so much troubled with the displeasing of God, as with burning with the devill in hell.
A wicked man is not so much troubled with the displeasing of God, as with burning with the Devil in hell.
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I deny not but there may be great use of this servile feare, even in Gods owne;
I deny not but there may be great use of this servile Fear, even in God's own;
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for when God converts a man, hee makes use of this servile feare to breake downe those strong holds, those fortifications that the devill hath built in a man to keep out God:
for when God converts a man, he makes use of this servile Fear to break down those strong holds, those fortifications that the Devil hath built in a man to keep out God:
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by improving the Law that is as Cannon shot, hee breaks downe this strong building. Therefore Austin saith, this servile feare is good and profitable;
by improving the Law that is as Cannon shot, he breaks down this strong building. Therefore Austin Says, this servile Fear is good and profitable;
p-acp vvg dt n1 cst vbz p-acp n1 vvd, pns31 vvz a-acp d j n-vvg. av np1 vvz, d j n1 vbz j cc j;
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like the bristle, or needle, that though it sew not the cloth, it makes way, it keeps the heart supple for the impressions of grace;
like the bristle, or needle, that though it sew not the cloth, it makes Way, it keeps the heart supple for the impressions of grace;
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and out of doubt, God terrifieth before he comforts.
and out of doubt, God terrifieth before he comforts.
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Nay, in growne Christians, there is great use of these servile feares, (I meane) to feare the judgments of God:
Nay, in grown Christians, there is great use of these servile fears, (I mean) to Fear the Judgments of God:
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for I find it in Gods Saints, Josias heart melted at the threatnings of the Law,
for I find it in God's Saints, Josiah heart melted At the threatenings of the Law,
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and David was afraid because of Gods righteous judgements.
and David was afraid Because of God's righteous Judgments.
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Habakkuk saith that his belly trembled, and his lips did shake, and rottennesse entred into his bones,
Habakkuk Says that his belly trembled, and his lips did shake, and rottenness entered into his bones,
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when hee thought of the judgements of God: when he Thought of the Judgments of God:
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And I desire that the remembrance of hell may keep my selfe and others from sin.
And I desire that the remembrance of hell may keep my self and Others from since.
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But I say, that is not onely the worke in Gods children; I know that punishment makes them not good.
But I say, that is not only the work in God's children; I know that punishment makes them not good.
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But there is likewise the love of God, which though it appeare not so fully to every body, God discernes it.
But there is likewise the love of God, which though it appear not so Fully to every body, God discerns it.
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And out of doubt Gods children though they were in hell they would bee afraid to offend God out of love.
And out of doubt God's children though they were in hell they would be afraid to offend God out of love.
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And when judgements are inflicted on the Children of God, their chiefe care is to make their peace with God:
And when Judgments Are inflicted on the Children of God, their chief care is to make their peace with God:
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for the putishment they respect it not so much;
for the putishment they respect it not so much;
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they are content to have the judgement lie still, so they may receive peace, and assurance of reconciliation.
they Are content to have the judgement lie still, so they may receive peace, and assurance of reconciliation.
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As David, when the hand of God was upon him for numbering the people, 2 Sam. 24. O saith he, forgive the trespasse of thy servant.
As David, when the hand of God was upon him for numbering the people, 2 Sam. 24. O Says he, forgive the trespass of thy servant.
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That is the first thing he deales with God for, to forgive his iniquitie, his impietie;
That is the First thing he deals with God for, to forgive his iniquity, his impiety;
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for the judgement he was indifferent, Let thy hand be on me, and on my fathers house.
for the judgement he was indifferent, Let thy hand be on me, and on my Father's house.
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For the use, it is a note of tryall, and examination. There are divers losses, and crosses fall upon us:
For the use, it is a note of trial, and examination. There Are diverse losses, and Crosses fallen upon us:
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sometimes we suffer one way, sometimes another.
sometime we suffer one Way, sometime Another.
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It may be God visits us with sickenesse, and layes us on the bed of sorrow, what doth presently,
It may be God visits us with sickness, and lays us on the Bed of sorrow, what does presently,
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and principally touch us? what doe we spend our teares and sighes and prayers on? Is it to make our peace with God? Is it sinne that troubleth,
and principally touch us? what do we spend our tears and sighs and Prayers on? Is it to make our peace with God? Is it sin that Troubles,
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and disturbes us? Is that it, or is it onely to get from under the flame,
and disturbs us? Is that it, or is it only to get from under the flame,
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and to get, as Ierome saith, from the furnace of tribulation, as Chrysostome calls it? Is the trouble of the flesh onely a vexation to us? Is it so that when we runne our selves into courses that may make us shamefull, that all our chiefe care is to patch up our credite with the world, with the neglect of our peace with God? If it be thus, it is fearefull,
and to get, as Jerome Says, from the furnace of tribulation, as Chrysostom calls it? Is the trouble of the Flesh only a vexation to us? Is it so that when we run our selves into courses that may make us shameful, that all our chief care is to patch up our credit with the world, with the neglect of our peace with God? If it be thus, it is fearful,
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for what are all the torments and diseases of the body to the maladies of the soule? What are all the good words,
for what Are all the torments and diseases of the body to the maladies of the soul? What Are all the good words,
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and honours of the world to the peace of a mans owne conscience? The Prophet speaks of such in Hos. 7.14. that howled on their beds, and cryed to God for Corne and Oyle, but rebelled against God.
and honours of the world to the peace of a men own conscience? The Prophet speaks of such in Hos. 7.14. that howled on their Beds, and cried to God for Corn and Oil, but rebelled against God.
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So there are a number of people that are very passionate if they want provision,
So there Are a number of people that Are very passionate if they want provision,
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but they care not for their transgressions, if they could get from under the trouble their sinnes would never afflict them.
but they care not for their transgressions, if they could get from under the trouble their Sins would never afflict them.
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But in the feare of God, let us labour to come to this; to feare to sinne, rather then to smart for sinne.
But in the Fear of God, let us labour to come to this; to Fear to sin, rather then to smart for sin.
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And if it were possible to come to that height that we might say, if there were sinne on the one side,
And if it were possible to come to that height that we might say, if there were sin on the one side,
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and hell on the other, and torment; we had rather fall into hell then to commit sinne; it is a great pitch.
and hell on the other, and torment; we had rather fallen into hell then to commit sin; it is a great pitch.
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Let us labour when the hand of God is on us at any time, though it disturbe flesh and blood, let us know that the maine thing that should trouble us is our sinnes,
Let us labour when the hand of God is on us At any time, though it disturb Flesh and blood, let us know that the main thing that should trouble us is our Sins,
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and presently make our peace with God:
and presently make our peace with God:
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and if wee have done that, wee shall have the outward affliction removed, or sanctified, we shall find hony in that Lion;
and if we have done that, we shall have the outward affliction removed, or sanctified, we shall find honey in that lion;
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wee shall have the waters of Marah made sweet to us; and it may bee God will bring it about that we shall rejoyce in tribulation. So much for that.
we shall have the waters of Marah made sweet to us; and it may be God will bring it about that we shall rejoice in tribulation. So much for that.
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Remove this plague from me and my people.
Remove this plague from me and my people.
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Though there were many bad things in this wicked Pharaoh; yet here is one Berry, which though it bee in the utmost bough, I will not neglect. From me and my people.
Though there were many bad things in this wicked Pharaoh; yet Here is one Berry, which though it be in the utmost bough, I will not neglect. From me and my people.
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The care hee had that his people should bee free as well as himselfe:
The care he had that his people should be free as well as himself:
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Surely, It is that that becomes Princes and Governours, to be sensible of the necessities in which their people are.
Surely, It is that that becomes Princes and Governors, to be sensible of the necessities in which their people Are.
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There bee many resemblances used that prove to us the truth of this. Kings are called sometimes fathers, not onely in divine, but in prophane writers.
There be many resemblances used that prove to us the truth of this. Kings Are called sometime Father's, not only in divine, but in profane writers.
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The Senators of Rome, and chiefe Governours were called fathers of their countries. The common names of the Kings of the Philistims was Abimelech, My father the King:
The Senators of Room, and chief Governors were called Father's of their countries. The Common names of the Kings of the philistines was Abimelech, My father the King:
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And David saith to his Subjects, Come my Children, hearken.
And David Says to his Subject's, Come my Children, harken.
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And Solomon useth that phrase, my sonne. It is the speech of Philo the Jew, that it is fit for him that rules to carry himselfe as a father towards his Children.
And Solomon uses that phrase, my son. It is the speech of Philo the Jew, that it is fit for him that rules to carry himself as a father towards his Children.
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Now you that God hath blessed so farre as to be fathers, you know what the affection of a father is, what bowells he hath, what care he shewes, what sense of sorrow,
Now you that God hath blessed so Far as to be Father's, you know what the affection of a father is, what bowels he hath, what care he shows, what sense of sorrow,
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for the least infirmitie of his child. Again, secondly, Princes are called Shepheards: not onely in Homer Agamemnon is called the pastor of the people:
for the least infirmity of his child. Again, secondly, Princes Are called Shepherds: not only in Homer Agamemnon is called the pastor of the people:
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but Cyrus my Shepheard, Esay 45. And God led his people as sheepe by the hands of Moses and Aaron, Psal. 78. ult. And he took David from the Sheep to feed his people.
but Cyrus my Shepherd, Isaiah 45. And God led his people as sheep by the hands of Moses and Aaron, Psalm 78. ult. And he took David from the Sheep to feed his people.
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Now we know in the Shepheards vocation, there is both dilligence and love. The Shepherd considereth the state of his flock;
Now we know in the Shepherds vocation, there is both diligence and love. The Shepherd Considereth the state of his flock;
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if there be any more infirme then others, hee is touched presently with compassion towards them, he binds them up, and he doth well.
if there be any more infirm then Others, he is touched presently with compassion towards them, he binds them up, and he does well.
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So it should be with those in authority, they should ever be respective of that flock that is committed to them,
So it should be with those in Authority, they should ever be respective of that flock that is committed to them,
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2314
and deale gently, and fairely by them: for Rehoboam, if he drive on furiously, will lose 10. parts at one time.
and deal gently, and fairly by them: for Rehoboam, if he drive on furiously, will loose 10. parts At one time.
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2315
Againe, thirdly, a governour is said to be a head:
Again, Thirdly, a governor is said to be a head:
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now what respect there is in a head towards the members, every meere naturall man knowes.
now what respect there is in a head towards the members, every mere natural man knows.
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Againe, a governour is said to be the husband, and the Common-wealth his wife: what respect a true husband carries to his true yoake-fellow, it is easily discerned;
Again, a governor is said to be the husband, and the Commonwealth his wife: what respect a true husband carries to his true yokefellow, it is Easily discerned;
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2318
now willing he is to keepe her from danger, and to be the vaile of her eyes,
now willing he is to keep her from danger, and to be the veil of her eyes,
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2319
as it is said of Abraham. And you see in good Jacob when danger was towards, he put his wives in the reare, that all others might suffer before them.
as it is said of Abraham. And you see in good Jacob when danger was towards, he put his wives in the rear, that all Others might suffer before them.
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And Seneca saith that a governour is anima, the Prince is the soule of the Common-wealth,
And Senecca Says that a governor is anima, the Prince is the soul of the Commonwealth,
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and the Common-wealth is his body.
and the Commonwealth is his body.
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Now as the soule is carefull for the body, so the Prince that is pious is carefull of those that belong to him.
Now as the soul is careful for the body, so the Prince that is pious is careful of those that belong to him.
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As the Eagle is the King of all Birds, so it is usuall to resemble Princes by that bird.
As the Eagl is the King of all Birds, so it is usual to resemble Princes by that bird.
p-acp dt n1 vbz dt n1 pp-f d n2, av pn31 vbz j pc-acp vvi n2 p-acp d n1.
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And one property of that bird Moses tels us in Exod. 18. shee carries her young upon her wings:
And one property of that bird Moses tells us in Exod 18. she carries her young upon her wings:
cc crd n1 pp-f d n1 np1 vvz pno12 p-acp np1 crd pns31 vvz po31 j p-acp po31 n2:
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and marke the care of that bird, saith Lipomen, for shee will be sure if there be any danger from below, that her body shall be between her young,
and mark the care of that bird, Says Lipomen, for she will be sure if there be any danger from below, that her body shall be between her young,
cc vvb dt n1 pp-f d n1, vvz n2, c-acp pns31 vmb vbi j cs pc-acp vbb d n1 p-acp a-acp, cst po31 n1 vmb vbi p-acp po31 j,
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and the danger shee will be first sensible of it.
and the danger she will be First sensible of it.
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Now if you require instances of this care, and good of the people, you have it in David: when the Angel forraged among the people;
Now if you require instances of this care, and good of the people, you have it in David: when the Angel foraged among the people;
av cs pn22 vvb n2 pp-f d n1, cc j pp-f dt n1, pn22 vhb pn31 p-acp np1: c-crq dt n1 vvd p-acp dt n1;
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O what have these sheep done? he interposeth himselfe, and desireth that the hand of God might turne upon him,O what have these sheep done? he interposeth himself, and Desires that the hand of God might turn upon him,
sy q-crq vhb d n1 vdn? pns31 vvz px31, cc vvz cst dt n1 pp-f np1 vmd vvi p-acp pno31,
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and his fathers house, that the people might be spared.
and his Father's house, that the people might be spared.
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And Moses in Exod. 32. God saith, if he will not stop him in his wrath, he will make him a mighty Nation.
And Moses in Exod 32. God Says, if he will not stop him in his wrath, he will make him a mighty nation.
np1 np1 p-acp np1 crd np1 vvz, cs pns31 vmb xx vvi pno31 p-acp po31 n1, pns31 vmb vvi pno31 dt j n1.
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But Moses though the people could be merry without him, hee would not be happie without them:
But Moses though the people could be merry without him, he would not be happy without them:
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the truth is, if God would not be mercifull to them, he would bee blotted out of the book of life.
the truth is, if God would not be merciful to them, he would be blotted out of the book of life.
dt n1 vbz, cs np1 vmd xx vbi j p-acp pno32, pns31 vmd vbi vvn av pp-f dt n1 pp-f n1.
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I need not after these honourable examples add the heathen; of Codrus that threw himself into the Armie;
I need not After these honourable Examples add the heathen; of Codrus that threw himself into the Army;
pns11 vvb xx p-acp d j n2 vvb dt j-jn; pp-f np1 cst vvd px31 p-acp dt n1;
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and Curtius that cast himself into the gulfe of Rome, and Adrianus, called Titus, by name, the delight of mankind, in regard of his gracious comportment.
and Curtius that cast himself into the gulf of Room, and Adrianus, called Titus, by name, the delight of mankind, in regard of his gracious comportment.
cc npg1 cst vvd px31 p-acp dt n1 pp-f vvi, cc np1, vvn np1, p-acp n1, dt n1 pp-f n1, p-acp n1 pp-f po31 j n1.
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Or tell you of the 12 Tables for the good of the people.
Or tell you of the 12 Tables for the good of the people.
cc vvb pn22 pp-f dt crd n2 p-acp dt j pp-f dt n1.
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All in authority should be carefull of those that are under them, should be sensible of their grievances, that every disturbance to them should reflect upon themselves.
All in Authority should be careful of those that Are under them, should be sensible of their grievances, that every disturbance to them should reflect upon themselves.
av-d p-acp n1 vmd vbi j pp-f d cst vbr p-acp pno32, vmd vbi j pp-f po32 n2, cst d n1 p-acp pno32 vmd vvi p-acp px32.
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Abominable is that spirit that is in some men.
Abominable is that Spirit that is in Some men.
j vbz d n1 cst vbz p-acp d n2.
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It is said of Tiberius, When I am dead let the world be mingled with fire.
It is said of Tiberius, When I am dead let the world be mingled with fire.
pn31 vbz vvn pp-f np1, c-crq pns11 vbm j vvb dt n1 vbb vvn p-acp n1.
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And Nero that would correct it, turned it much worse, Nay while I live let it be so.
And Nero that would correct it, turned it much Worse, Nay while I live let it be so.
np1 np1 cst vmd vvi pn31, vvd pn31 d av-jc, uh-x cs pns11 vvb vvb pn31 vbi av.
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So that Speech of Caligula, Let them hate me, so they feare me. He complained sometime in his time that he was not made famous by some calamity;
So that Speech of Caligula, Let them hate me, so they Fear me. He complained sometime in his time that he was not made famous by Some calamity;
av cst n1 pp-f np1, vvb pno32 vvi pno11, av pns32 vvb pno11. pns31 vvd av p-acp po31 n1 cst pns31 vbds xx vvn j p-acp d n1;
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and wished that all Rome had but one neck that he might cut it off. And Vitellius posie:
and wished that all Room had but one neck that he might Cut it off. And Vitellius posy:
cc vvd cst d vvb vhd p-acp crd n1 cst pns31 vmd vvi pn31 a-acp. np1 npg1 n1:
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It is was a good smel from the Carkasse of a souldier that was killed, but better from a Citizen.
It is was a good Smell from the Carcase of a soldier that was killed, but better from a Citizen.
pn31 vbz vbds dt j n1 p-acp dt n1 pp-f dt n1 cst vbds vvn, cc-acp jc p-acp dt n1.
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These words befit not the mouth of a Prince, no, not of a man:
These words befit not the Mouth of a Prince, no, not of a man:
np1 n2 vvi xx dt n1 pp-f dt n1, uh-dx, xx pp-f dt n1:
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they doe not relish of that clemencie that is the chiefe stone in the Crowne of a Prince;
they do not relish of that clemency that is the chief stone in the Crown of a Prince;
pns32 vdb xx vvi pp-f d n1 cst vbz dt j-jn n1 p-acp dt n1 pp-f dt n1;
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but of that brutishnesse that these men were guilty of. And God met with them in their kind:
but of that brutishness that these men were guilty of. And God met with them in their kind:
cc-acp pp-f d n1 cst d n2 vbdr j pp-f. cc np1 vvd p-acp pno32 p-acp po32 n1:
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for there was none of them did die a dry death.
for there was none of them did die a dry death.
c-acp a-acp vbds pi pp-f pno32 vdd vvi dt j n1.
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Secondly, If a Prince must be solicitous of the good of his people, so must they be for him.
Secondly, If a Prince must be solicitous of the good of his people, so must they be for him.
ord, cs dt n1 vmb vbi j pp-f dt j pp-f po31 n1, av vmb pns32 vbb p-acp pno31.
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From me and my people, saith Pharaoh; so the people must say, for my King and me.From me and my people, Says Pharaoh; so the people must say, for my King and me.
p-acp pno11 cc po11 n1, vvz np1; av dt n1 vmb vvi, p-acp po11 n1 cc pno11.
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If the Common-wealth be a wife, shee must be obedient, if they be children, they must be dutifull.
If the Commonwealth be a wife, she must be obedient, if they be children, they must be dutiful.
cs dt n1 vbb dt n1, pns31 vmb vbi j, cs pns32 vbb n2, pns32 vmb vbi j.
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If it be a body, it must be pliable to the soule. If they be members, they must be guided by the head.
If it be a body, it must be pliable to the soul. If they be members, they must be guided by the head.
cs pn31 vbb dt n1, pn31 vmb vbi j p-acp dt n1. cs pns32 vbb n2, pns32 vmb vbi vvn p-acp dt n1.
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If they be sheep, they must submit to the government of the Shepherd.
If they be sheep, they must submit to the government of the Shepherd.
cs pns32 vbb n1, pns32 vmb vvi p-acp dt n1 pp-f dt n1.
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That as Justinian the Emperour saith, there may be a sweet harmonie between Prince and people, that no string may be too high or too low;
That as Justinian the Emperor Says, there may be a sweet harmony between Prince and people, that no string may be too high or too low;
cst c-acp np1 dt n1 vvz, pc-acp vmb vbi dt j n1 p-acp n1 cc n1, cst dx n1 vmb vbi av j cc av j;
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that is the best musique in the eares of God.
that is the best music in the ears of God.
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If Pharaoh desire for his people, how should they beg of God in the behalfe of their Soverain? Paul when he wisheth that Prayers.
If Pharaoh desire for his people, how should they beg of God in the behalf of their Sovereign? Paul when he wishes that Prayers.
cs np1 vvb p-acp po31 n1, q-crq vmd pns32 vvi pp-f np1 p-acp dt n1 pp-f po32 n-jn? np1 c-crq pns31 vvz d n2.
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should be made for all men, in the first place he puts Kings. And it was the practise of holy people of God in former time.
should be made for all men, in the First place he puts Kings. And it was the practice of holy people of God in former time.
vmd vbi vvn p-acp d n2, p-acp dt ord n1 pns31 vvz n2. cc pn31 vbds dt n1 pp-f j n1 pp-f np1 p-acp j n1.
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Cyprian when they were charged with some rebellion, We are far from that, we wish well to the King, saith he:Cyprian when they were charged with Some rebellion, We Are Far from that, we wish well to the King, Says he:
jp c-crq pns32 vbdr vvn p-acp d n1, pns12 vbr av-j p-acp d, pns12 vvb av p-acp dt n1, vvz pns31:
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And his Master before him, for so he calls Tertullian, he professeth concerning the Christians, that they begged of God in the behalfe of the Emperour, they desired long life, a secure regiment,
And his Master before him, for so he calls Tertullian, he Professes Concerning the Christians, that they begged of God in the behalf of the Emperor, they desired long life, a secure regiment,
cc po31 n1 p-acp pno31, c-acp av pns31 vvz np1, pns31 vvz vvg dt njpg2, cst pns32 vvd pp-f np1 p-acp dt n1 pp-f dt n1, pns32 vvd j n1, dt j n1,
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and reigne, a safe house, worthy Counsellors, strong and valiant Souldiers, &c. Let not this be forgotten by us, we are too defective in this:
and Reign, a safe house, worthy Counsellors, strong and valiant Soldiers, etc. Let not this be forgotten by us, we Are too defective in this:
cc vvi, dt j n1, j n2, j cc j n2, av vvb xx d vbi vvn p-acp pno12, pns12 vbr av j p-acp d:
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many of us pray in private for our selves, but when doe we remember our Governours? O the light of our eyes,
many of us pray in private for our selves, but when do we Remember our Governors? O the Light of our eyes,
d pp-f pno12 vvb p-acp j c-acp po12 n2, cc-acp q-crq vdb pns12 vvb po12 n2? sy dt n1 pp-f po12 n2,
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and the breath of ournostrills, is deprived of our prayers.
and the breath of ournostrills, is deprived of our Prayers.
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If it be a sin to forget a naturall father, certainly it is no lesse to forget our politicall father.
If it be a since to forget a natural father, Certainly it is no less to forget our political father.
cs pn31 vbb dt n1 pc-acp vvi dt j n1, av-j pn31 vbz av-dx av-dc pc-acp vvi po12 j n1.
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The next thing to be observed (which is the second generall) is the promise that he makes.
The next thing to be observed (which is the second general) is the promise that he makes.
dt ord n1 pc-acp vbi vvn (r-crq vbz dt ord n1) vbz dt n1 cst pns31 vvz.
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2363
I will let the people goe.
I will let the people go.
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I will but touch one thing and so conclude, you see here that now he cannot get from under the judgement, what evapourates from him:
I will but touch one thing and so conclude, you see Here that now he cannot get from under the judgement, what evapourates from him:
pns11 vmb cc-acp vvi crd n1 cc av vvi, pn22 vvb av cst av pns31 vmbx vvi p-acp p-acp dt n1, r-crq vvz p-acp pno31:
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he will let the people goe that they may sacrifice.
he will let the people go that they may sacrifice.
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If god reserve us, God willing we shall observe that he did flie off from this.
If god reserve us, God willing we shall observe that he did fly off from this.
cs n1 vvb pno12, np1 vvg pns12 vmb vvi cst pns31 vdd vvi a-acp p-acp d.
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But in the meane time, somewhat he saith, and promiseth; and It is no strange thing, that the worst of men have good motions sometimes.
But in the mean time, somewhat he Says, and promises; and It is no strange thing, that the worst of men have good motions sometime.
p-acp p-acp dt j n1, av pns31 vvz, cc vvz; cc pn31 vbz dx j n1, cst dt js pp-f n2 vhb j n2 av.
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This Pharaoh saith another time, I have sinned. And the sorcerers say after, It is the finger of God.
This Pharaoh Says Another time, I have sinned. And the sorcerers say After, It is the finger of God.
d np1 vvz j-jn n1, pns11 vhb vvn. cc dt n2 vvb a-acp, pn31 vbz dt n1 pp-f np1.
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And Balaam saith, Let me die the death of the righteous, Num. 23. And Saul may say he hath sinned, and Ahab may humble himselfe,
And balaam Says, Let me die the death of the righteous, Num. 23. And Saul may say he hath sinned, and Ahab may humble himself,
np1 np1 vvz, vvb pno11 vvi dt n1 pp-f dt j, np1 crd np1 np1 vmb vvi pns31 vhz vvn, cc np1 vmb vvi px31,
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and Felix may sometimes tremble, and Agrippa will cry out, he is almost made a Christian by Paul. And it was never known, of the most desperate adulterers, the most bloudy men,
and Felix may sometime tremble, and Agrippa will cry out, he is almost made a Christian by Paul. And it was never known, of the most desperate Adulterers, the most bloody men,
cc np1 vmb av vvi, cc np1 vmb vvi av, pns31 vbz av vvn dt njp p-acp np1. cc pn31 vbds av-x vvn, pp-f dt av-ds j n2, dt av-ds j n2,
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or oppressors, or excessive persons, but some time or other they did thinke ill of their own courses,
or Oppressors's, or excessive Persons, but Some time or other they did think ill of their own courses,
cc n2, cc j n2, cc-acp d n1 cc n-jn pns32 vdd vvi av-jn pp-f po32 d n2,
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and did think that another way was better, and it may be have had motions and resolutions tending to reformation.
and did think that Another Way was better, and it may be have had motions and resolutions tending to Reformation.
cc vdd vvi d j-jn n1 vbds jc, cc pn31 vmb vbi vhb vhn n2 cc n2 vvg p-acp n1.
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The ground is, the light that God puts into the consciences, and the power that he hath indued it with, that will sometimes put a man in minde of his abberations from the right way, that this is not the course hee should take.
The ground is, the Light that God puts into the Consciences, and the power that he hath endued it with, that will sometime put a man in mind of his abberations from the right Way, that this is not the course he should take.
dt n1 vbz, dt n1 cst np1 vvz p-acp dt n2, cc dt n1 cst pns31 vhz vvn pn31 p-acp, cst vmb av vvi dt n1 p-acp n1 pp-f po31 n2 p-acp dt j-jn n1, cst d vbz xx dt n1 pns31 vmd vvi.
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Again, there is a generall illumination in the world, that enlightens every man, by this they come to have some notions.
Again, there is a general illumination in the world, that enlightens every man, by this they come to have Some notions.
av, pc-acp vbz dt j n1 p-acp dt n1, cst vvz d n1, p-acp d pns32 vvb pc-acp vhi d n2.
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But as Bernard saith in another case, they come in frequently, and passe away as speedily.
But as Bernard Says in Another case, they come in frequently, and pass away as speedily.
cc-acp c-acp np1 vvz p-acp j-jn n1, pns32 vvb p-acp av-j, cc vvi av c-acp av-j.
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2376
They are like the morning dew, or the morning cloud, soon dissipated, not so good as Ephraims cake that was halfe baked, they are soon gone,
They Are like the morning due, or the morning cloud, soon dissipated, not so good as Ephraim's cake that was half baked, they Are soon gone,
pns32 vbr av-j dt n1 n1, cc dt n1 n1, av vvn, xx av j c-acp vvz n1 cst vbds av-jn vvn, pns32 vbr av vvn,
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2377
as Tertullian saith of the flower it is a thing to look on, and breath on,
as Tertullian Says of the flower it is a thing to look on, and breath on,
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and smell to, and it is gone. So it is with these motions of the wicked, they passe away as smoke.
and smell to, and it is gone. So it is with these motions of the wicked, they pass away as smoke.
cc vvb p-acp, cc pn31 vbz vvn. av pn31 vbz p-acp d n2 pp-f dt j, pns32 vvb av p-acp n1.
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2379
Therefore, for the use of it;
Therefore, for the use of it;
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Let us not be confident of the motions, and flashes of the wicked, unlesse they persist and continue in them there is little hope.
Let us not be confident of the motions, and flashes of the wicked, unless they persist and continue in them there is little hope.
vvb pno12 xx vbi j pp-f dt n2, cc n2 pp-f dt j, cs pns32 vvb cc vvi p-acp pno32 pc-acp vbz j n1.
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2381
Nay, let us not please our selves for motions that are like flashings of lightning in the soule, they are not worth the talking of.
Nay, let us not please our selves for motions that Are like flashings of lightning in the soul, they Are not worth the talking of.
uh, vvb pno12 xx vvi po12 n2 p-acp n2 cst vbr av-j n2-vvg pp-f n1 p-acp dt n1, pns32 vbr xx j dt n-vvg pp-f.
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2382
When motions come that are good, cherish them, keep them on foot, that they may be actuated and perfected.
When motions come that Are good, cherish them, keep them on foot, that they may be actuated and perfected.
c-crq n2 vvb cst vbr j, vvb pno32, vvb pno32 p-acp n1, cst pns32 vmb vbi vvn cc vvn.
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2383
Thus God would have us to doe, it is a sparke of the divine fire, therefore the Lord would have it blown till it come to a flame.
Thus God would have us to do, it is a spark of the divine fire, Therefore the Lord would have it blown till it come to a flame.
av np1 vmd vhi pno12 pc-acp vdi, pn31 vbz dt n1 pp-f dt j-jn n1, av dt n1 vmd vhi pn31 vvn p-acp pn31 vvb p-acp dt n1.
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2384
If at any time we finde it dying, (as like enough the dear Saints of God may doe) we must stir it up,
If At any time we find it dying, (as like enough the dear Saints of God may do) we must stir it up,
cs p-acp d n1 pns12 vvb pn31 vvg, (c-acp av-j av-d dt j-jn n2 pp-f np1 vmb vdi) pns12 vmb vvi pn31 a-acp,
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2385
and excite the grace of God by the use of the Ordinances of God, as the Apostle speaks.
and excite the grace of God by the use of the Ordinances of God, as the Apostle speaks.
cc vvi dt n1 pp-f np1 p-acp dt n1 pp-f dt n2 pp-f np1, c-acp dt n1 vvz.
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2386
And likewife by reflecting upon our many omissions and neglects (and it may be suppression of motions by the cons•••••tion of the fearfull account we must give one day for these neglects, stir it up,
And likewise by reflecting upon our many omissions and neglects (and it may be suppression of motions by the cons•••••tion of the fearful account we must give one day for these neglects, stir it up,
cc av p-acp vvg p-acp po12 d n2 cc vvz (cc pn31 vmb vbi n1 pp-f n2 p-acp dt n1 pp-f dt j n1 pns12 vmb vvi crd n1 p-acp d vvz, vvb pn31 a-acp,
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2387
and keep it fresh, and by the blessing of God there may come great matters.
and keep it fresh, and by the blessing of God there may come great matters.
cc vvb pn31 j, cc p-acp dt n1 pp-f np1 a-acp vmb vvi j n2.
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2388
That that is now a sparke may be a flame, that that is like a cloud no bigger then a hand, it may after mask the whole heavens.
That that is now a spark may be a flame, that that is like a cloud no bigger then a hand, it may After mask the Whole heavens.
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That that is now as a grain of mustard seed, it may be a great tree, wherein the fowles of the air may make their nests.
That that is now as a grain of mustard seed, it may be a great tree, wherein the fowls of the air may make their nests.
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Of all take heed of quenching and suppressing this Spirit, of puting it out, and that is done by wilfull, grosse sins.
Of all take heed of quenching and suppressing this Spirit, of putting it out, and that is done by wilful, gross Sins.
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When God gives good motions, if men would cherish them and keep them alive, there might be much good in them:
When God gives good motions, if men would cherish them and keep them alive, there might be much good in them:
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but when they run into foul sins that waste conscience, the graces of God die, and all good motions are as far to seek as if they never had been.
but when they run into foul Sins that waste conscience, the graces of God die, and all good motions Are as Far to seek as if they never had been.
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This will add to a mans judgment, when God shall put these things in his heart,
This will add to a men judgement, when God shall put these things in his heart,
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and he by untimely frosts nipps them in the bud, whereas if he would cherish them, they would come to great perfection and improvement.
and he by untimely frosts nips them in the bud, whereas if he would cherish them, they would come to great perfection and improvement.
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THE EIGHTH SERMON Vpon EXOD. CHAP. 8. VERS. 8.9. And I will let the people goe, that they may doe sacrifice unto the Lord.
THE EIGHTH SERMON Upon EXOD. CHAP. 8. VERS. 8.9. And I will let the people go, that they may do sacrifice unto the Lord.
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And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, &c.
And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy Servants, and for thy people, etc.
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THere is one thing that remaines of the eighth Verse remaining that I will speedily dispatch, and so go on; Pharaoh saith here,
THere is one thing that remains of the eighth Verse remaining that I will speedily dispatch, and so go on; Pharaoh Says Here,
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I will let them goe that they may sacrifice to the Lord. I will let them go that they may sacrifice to the Lord.
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Ubi potentiae? Ubi superbiae? saith one upon my Text. How now Pharaoh, what is become of thy power? what is become of thy pride? not long since thou wast in thy ruffe,Ubi potentiae? Ubi superbiae? Says one upon my Text. How now Pharaoh, what is become of thy power? what is become of thy pride? not long since thou wast in thy ruff,
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and said, Who is the Lord that I should seare him? or let Israel goe? Thou wert so farre from dismissing them, that thou eldst more intensively hate them, and multiply their sorrowes.
and said, Who is the Lord that I should sear him? or let Israel go? Thou Wertenberg so Far from dismissing them, that thou eldest more intensively hate them, and multiply their sorrows.
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Thou didst contemne Moses and Aaron that came with a Commission from God:
Thou didst contemn Moses and Aaron that Come with a Commission from God:
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and now behold thou art under a judgement, and knowest not how to extricate thy selfe from this perplexitie,
and now behold thou art under a judgement, and Knowest not how to extricate thy self from this perplexity,
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now thou wilt let the people goe, now thou acknowledgest God, now thou suest to Moses and Aaron, now thou art glad to dismisse the people.
now thou wilt let the people go, now thou acknowledgest God, now thou suest to Moses and Aaron, now thou art glad to dismiss the people.
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Even thus it was, and in that it was thus, my observation must bee concerning The necessitie of afflictions.
Even thus it was, and in that it was thus, my observation must be Concerning The necessity of afflictions.
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All faire meanes would do no good with this man;
All fair means would do no good with this man;
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God was faine to take the rod in his hand, and then wee see the issue:
God was feign to take the rod in his hand, and then we see the issue:
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so great is the necessitie of afflictions. And it drives at divers things.
so great is the necessity of afflictions. And it drives At diverse things.
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First, afflictions make a man see his sinnes, as wee see in the brethren of Joseph, Gen. 41.21. In their trouble in Egypt they reflect upon their unnaturalnesse to their brother:
First, afflictions make a man see his Sins, as we see in the brothers of Joseph, Gen. 41.21. In their trouble in Egypt they reflect upon their unnaturalness to their brother:
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they confesse that the cause of this trouble and distresse was, because they did not hearken to him,
they confess that the cause of this trouble and distress was, Because they did not harken to him,
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when he cried in the anguish of his soule.
when he cried in the anguish of his soul.
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You may gather so much from the speech of the widow of Sarepta, when her child was dead, she comes to Eliah, and saith, Art thou come to call my sinnes to remembrance and to kill my child? Affliction is that that will call a mans sinnes to remembrance.
You may gather so much from the speech of the widow of Sarepta, when her child was dead, she comes to Elijah, and Says, Art thou come to call my Sins to remembrance and to kill my child? Affliction is that that will call a men Sins to remembrance.
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And out of all doubt, next to the Law of God, there is no glasse wherein a mans sinnes are more impartially represented to him then the glasse of afflictions: Therefore Elihu saith, Job 36.8.
And out of all doubt, next to the Law of God, there is no glass wherein a men Sins Are more impartially represented to him then the glass of afflictions: Therefore Elihu Says, Job 36.8.
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When the Lord hath a man in the cords of affliction, hee shewes him his sinnes,
When the Lord hath a man in the cords of affliction, he shows him his Sins,
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and transressions, then he can talke with him, and tell him from point to point what he hath done,
and transressions, then he can talk with him, and tell him from point to point what he hath done,
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and set his sinnes in order before him.
and Set his Sins in order before him.
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Hence it is that the ancients compare afflictions to the smiting of the Flint that fetcheth out a sparke of fire that gives the good man light.
Hence it is that the ancients compare afflictions to the smiting of the Flint that Fetches out a spark of fire that gives the good man Light.
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They compare them to the wood that Elisha cast into the water, by which hee raised the head of the hatchet that was sunke.
They compare them to the wood that Elisha cast into the water, by which he raised the head of the hatchet that was sunk.
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Those sinnes that are sunke to the bottome, that lie buried in the mud, and there is no notice taken of them, afflictions will raise them up, and discover them.
Those Sins that Are sunk to the bottom, that lie buried in the mud, and there is no notice taken of them, afflictions will raise them up, and discover them.
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They have compared it likewise to the clay and spittle that Christ anointed the eyes of the blind man with that hee restored to sight, Joh. 9. This is that that Gregory hath oculis culpa, &c. that eye that was shut with sinne, is opened by punishment;
They have compared it likewise to the clay and spittle that christ anointed the eyes of the blind man with that he restored to sighed, John 9. This is that that Gregory hath oculis culpa, etc. that eye that was shut with sin, is opened by punishment;
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and hee hath it from David, Afflictions give understanding.
and he hath it from David, Afflictions give understanding.
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The trouble that was upon the hoast of God urged them to scrutiny Achan that was the cause of that discomfiture.
The trouble that was upon the host of God urged them to scrutiny achan that was the cause of that discomfiture.
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And the tempest that the mariners were in, caused them to find out Jonah that was the author of the tempest, of whom the ship must be discharged.
And the tempest that the Mariners were in, caused them to find out Jonah that was the author of the tempest, of whom the ship must be discharged.
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Secondly, afflictions, as they are necessary to bring us to the sight of sinne, so to humiliation for it;
Secondly, afflictions, as they Are necessary to bring us to the sighed of sin, so to humiliation for it;
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and the wicked of the world, if the hand of God bee on them will confesse their sinnes.
and the wicked of the world, if the hand of God be on them will confess their Sins.
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So you see in Saul, so in Achab, so in Judas, when terrour of soule was on him, hee cries out, I have sinned in betraying innocent blood.
So you see in Saul, so in Ahab, so in Judas, when terror of soul was on him, he cries out, I have sinned in betraying innocent blood.
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The spirit of a man will be tooke downe by afflictions, be hee never so great;
The Spirit of a man will be took down by afflictions, be he never so great;
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for in the time of prosperitie we are apt to be proud, In regard of God, In regard of Our brethren, In regard of The things in our selves.
for in the time of Prosperity we Are apt to be proud, In regard of God, In regard of Our brothers, In regard of The things in our selves.
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Wee are apt to be proud in regard of God, as wee see in Nebuchadnezzar, in Psal. 10. God is not in a wicked mans thoughts, men thinke not of God in prosperitie, Nebuchadnezzar thought not of heaven:
we Are apt to be proud in regard of God, as we see in Nebuchadnezzar, in Psalm 10. God is not in a wicked men thoughts, men think not of God in Prosperity, Nebuchadnezzar Thought not of heaven:
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but when the Lords hand was upon him, hee saw whom he had provoked, and how vaine it was to lift up himself against God.
but when the lords hand was upon him, he saw whom he had provoked, and how vain it was to lift up himself against God.
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Secondly, a man in time of prosperitie is apt to bee proud in regard of his brethren:
Secondly, a man in time of Prosperity is apt to be proud in regard of his brothers:
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David while he was in prosperitie, he greatly cared not for that wrong that hee did to his servant faithfull Uriah: but when the hand of God was upon him, hee was afraid to doe the least harme to his mortall enemy,David while he was in Prosperity, he greatly cared not for that wrong that he did to his servant faithful Uriah: but when the hand of God was upon him, he was afraid to do the least harm to his Mortal enemy,
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as appears in that instance betweene him and Saul in the Cave.
as appears in that instance between him and Saul in the Cave.
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And he would not suffer the railing dog Shimei to bee punished when he came barking fearfully, 2 Sam. 16.11. affliction upon him, mortified his spirit, and killed his pride.
And he would not suffer the railing dog Shimei to be punished when he Come barking fearfully, 2 Sam. 16.11. affliction upon him, mortified his Spirit, and killed his pride.
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Thirdly, when wee are in prosperitie we are proud of those things that are in us:
Thirdly, when we Are in Prosperity we Are proud of those things that Are in us:
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people sometimes are proud of beautie, sometimes of strength, sometimes of apparell, sometimes of wealth: Now all these things are layd low;
people sometime Are proud of beauty, sometime of strength, sometime of apparel, sometime of wealth: Now all these things Are laid low;
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therefore it is very necessary, the woman that was proud of her beautie, if the hand of God seize on her by a sharpe acute feaver,
Therefore it is very necessary, the woman that was proud of her beauty, if the hand of God seize on her by a sharp acute fever,
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when her feather is brought to a Kercheife, there is no more talke of the pride of her beautie, that is taken off.
when her feather is brought to a Kerchief, there is no more talk of the pride of her beauty, that is taken off.
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So, the strong man that bragged of his strength, when a feaver hath grappled with him,
So, the strong man that bragged of his strength, when a fever hath grappled with him,
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and laid him all along, and tooke him off from his feet, then hee acknowledgeth the vanitie of this house of clay:
and laid him all along, and took him off from his feet, then he acknowledgeth the vanity of this house of clay:
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this body of humiliation, as the Apostle calls it, Phil. 3.21.
this body of humiliation, as the Apostle calls it, Philip 3.21.
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So for apparell, when Gods hand is upon people, they more desire an easie pillow then gay cloths.
So for apparel, when God's hand is upon people, they more desire an easy pillow then gay clothes.
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And for wealth, it doth but little comfort in a sharp sicknesse; a man would give all for one nights rest, for one dayes ease.
And for wealth, it does but little Comfort in a sharp sickness; a man would give all for one nights rest, for one days ease.
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Thirdly, (beloved) affliction is necessary to work a man to good resolutions and purposes:
Thirdly, (Beloved) affliction is necessary to work a man to good resolutions and Purposes:
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So Nebuchadnezzar being in affliction and trouble, hee will have none acknowledged but the God of heaven.
So Nebuchadnezzar being in affliction and trouble, he will have none acknowledged but the God of heaven.
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So likewise the prodigall sonne being in trouble, hee resolves to goe to his father, and say, Father I have sinned against thee.
So likewise the prodigal son being in trouble, he resolves to go to his father, and say, Father I have sinned against thee.
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To go no further, when the hand of God was upon Pharaoh and his people, hee cries out, I will let the people goe.
To go no further, when the hand of God was upon Pharaoh and his people, he cries out, I will let the people go.
pc-acp vvi av-dx av-jc, c-crq dt n1 pp-f np1 vbds p-acp np1 cc po31 n1, pns31 vvz av, pns11 vmb vvi dt n1 vvi.
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And I will bee so charitable that for the present hee might speake uprightly. For the use of this; It should teach us:
And I will be so charitable that for the present he might speak uprightly. For the use of this; It should teach us:
cc pns11 vmb vbi av j cst p-acp dt j pns31 vmd vvi av-j. p-acp dt n1 pp-f d; pn31 vmd vvi pno12:
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472
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2448
First, to justifie God, when hee inflicts judgements;
First, to justify God, when he inflicts Judgments;
ord, pc-acp vvi np1, c-crq pns31 vvz n2;
(14) sermon (DIV1)
473
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for how should God make good his justice to the world, if he should not punish sometimes,
for how should God make good his Justice to the world, if he should not Punish sometime,
c-acp q-crq vmd np1 vvi j po31 n1 p-acp dt n1, cs pns31 vmd xx vvi av,
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473
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2450
if offenders should goe alwayes free? How should God make good his power to the world,
if offenders should go always free? How should God make good his power to the world,
cs n2 vmd vvi av j? q-crq vmd np1 vvi j po31 n1 p-acp dt n1,
(14) sermon (DIV1)
473
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2451
if hee should not shew himselfe able to subdue the contumacious? how should hee make good his wisedome to the world,
if he should not show himself able to subdue the contumacious? how should he make good his Wisdom to the world,
cs pns31 vmd xx vvi px31 j pc-acp vvi dt j? q-crq vmd pns31 vvi j po31 n1 p-acp dt n1,
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if having used many faire invitations, and plausible meanes, and those contemned, hee should not draw out the sword against rebellious ones? Solomon makes it a part of wisedome to use severity in the right place.
if having used many fair invitations, and plausible means, and those contemned, he should not draw out the sword against rebellious ones? Solomon makes it a part of Wisdom to use severity in the right place.
cs vhg vvn d j n2, cc j n2, cc d vvn, pns31 vmd xx vvi av dt n1 p-acp j pi2? np1 vvz pn31 dt n1 pp-f n1 pc-acp vvi n1 p-acp dt j-jn n1.
(14) sermon (DIV1)
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Secondly, wee should justifie God in inflicting of judgements, because they are so necessary for us:
Secondly, we should justify God in inflicting of Judgments, Because they Are so necessary for us:
ord, pns12 vmd vvi np1 p-acp vvg pp-f n2, c-acp pns32 vbr av j p-acp pno12:
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for wee have proud hearts of our owne, and God knows they are not easily subdued;
for we have proud hearts of our own, and God knows they Are not Easily subdued;
c-acp pns12 vhb j n2 pp-f po12 d, cc np1 vvz pns32 vbr xx av-j vvn;
(14) sermon (DIV1)
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before they bee brought downe, the flesh must smart to some purpose.
before they be brought down, the Flesh must smart to Some purpose.
c-acp pns32 vbb vvn a-acp, dt n1 vmb vvi p-acp d n1.
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And this smoake is not onely found dwelling in the wicked, but in the habitations of the righteous.
And this smoke is not only found Dwelling in the wicked, but in the habitations of the righteous.
cc d n1 vbz xx av-j vvn vvg p-acp dt j, cc-acp p-acp dt n2 pp-f dt j.
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Looke on Hezekiah: after God had added a lease to his life of 15. yeares more, the Text saith, his heart was lifted up, 2 Chron. 32. And this sinne of pride is so naturall to us, that when all other sinnes decrease, this is improved.
Look on Hezekiah: After God had added a lease to his life of 15. Years more, the Text Says, his heart was lifted up, 2 Chronicles 32. And this sin of pride is so natural to us, that when all other Sins decrease, this is improved.
n1 p-acp np1: p-acp np1 vhd vvn dt n1 p-acp po31 n1 pp-f crd n2 av-dc, dt n1 vvz, po31 n1 vbds vvn a-acp, crd np1 crd cc d n1 pp-f n1 vbz av j p-acp pno12, cst c-crq d j-jn n2 vvi, d vbz vvn.
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Nay the Devill will watch us such a turne to continue the sinne of pride, that rather then wee shall not bee proud, hee will make us proud because wee are humble.
Nay the devil will watch us such a turn to continue the sin of pride, that rather then we shall not be proud, he will make us proud Because we Are humble.
uh-x dt n1 vmb vvi pno12 d dt n1 pc-acp vvi dt n1 pp-f n1, cst av-c cs pns12 vmb xx vbi j, pns31 vmb vvi pno12 j p-acp pns12 vbr j.
(14) sermon (DIV1)
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Therefore the Lord laies his hand on us, by spirituall, and temporall, and corporall visitations, that hee may bring us to be humble.
Therefore the Lord lays his hand on us, by spiritual, and temporal, and corporal visitations, that he may bring us to be humble.
av dt n1 vvz po31 n1 p-acp pno12, p-acp j, cc j, cc j n2, cst pns31 vmb vvi pno12 pc-acp vbi j.
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I beseech you observe that place, Jer. 9.7. the Lord saith there, that he will melt, and trie the people for saith he, what else should I doe to the daughter of my people? As if he had said, I know no better way to cure them then to put them into the melting pot of affliction, there I must purge them from their drosse;
I beseech you observe that place, Jer. 9.7. the Lord Says there, that he will melt, and try the people for Says he, what Else should I do to the daughter of my people? As if he had said, I know no better Way to cure them then to put them into the melting pot of affliction, there I must purge them from their dross;
pns11 vvb pn22 vvb d n1, np1 crd. dt n1 vvz a-acp, cst pns31 vmb vvi, cc vvb dt n1 c-acp vvz pns31, r-crq av vmd pns11 vdi p-acp dt n1 pp-f po11 n1? c-acp cs pns31 vhd vvn, pns11 vvb dx jc n1 pc-acp vvi pno32 av pc-acp vvi pno32 p-acp dt j-vvg n1 pp-f n1, a-acp pns11 vmb vvi pno32 p-acp po32 n1;
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certainly they must have some sharpe medicine for the purging out of the malignant humour.
Certainly they must have Some sharp medicine for the purging out of the malignant humour.
av-j pns32 vmb vhi d j n1 p-acp dt n-vvg av pp-f dt j n1.
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Secondly, since afflictions are so necessary, labour in the feare of God that they may be profitable.
Secondly, since afflictions Are so necessary, labour in the Fear of God that they may be profitable.
ord, c-acp n2 vbr av j, vvb p-acp dt n1 pp-f np1 cst pns32 vmb vbi j.
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2463
And then afflictions are profitable, when they bring us to a sight of our sinnes.
And then afflictions Are profitable, when they bring us to a sighed of our Sins.
cc av n2 vbr j, c-crq pns32 vvb pno12 p-acp dt n1 pp-f po12 n2.
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2464
There is never an affliction that God sends upon a man, but it saith to him as Ehud said to Eglon, I have a message to thee from God.
There is never an affliction that God sends upon a man, but it Says to him as Ehud said to Eglon, I have a message to thee from God.
pc-acp vbz av-x dt n1 cst np1 vvz p-acp dt n1, cc-acp pn31 vvz p-acp pno31 p-acp np1 vvd p-acp np1, pns11 vhb dt n1 p-acp pno21 p-acp np1.
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In Micah 6. wee are bid to heare the rod. O that men could hearken to it, it would teach them many good lessons.
In micah 6. we Are bid to hear the rod. Oh that men could harken to it, it would teach them many good Lessons.
p-acp np1 crd pns12 vbr vvn p-acp vvb dt n1. uh cst n2 vmd vvi p-acp pn31, pn31 vmd vvi pno32 d j n2.
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It would take them from the love of the world, and teach them to repose the confidence in God.
It would take them from the love of the world, and teach them to repose the confidence in God.
pn31 vmd vvi pno32 p-acp dt n1 pp-f dt n1, cc vvi pno32 pc-acp vvi dt n1 p-acp np1.
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2467
It would teach them to search and try their waies, to find out the Achan that troubleth the host.
It would teach them to search and try their ways, to find out the achan that Troubles the host.
pn31 vmd vvi pno32 pc-acp vvi cc vvi po32 n2, pc-acp vvi av dt np1 cst vvz dt n1.
(14) sermon (DIV1)
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2468
Againe in the second place, affliction is usefull, and profitable to men, when it makes them humble,
Again in the second place, affliction is useful, and profitable to men, when it makes them humble,
av p-acp dt ord n1, n1 vbz j, cc j p-acp n2, c-crq pn31 vvz pno32 j,
(14) sermon (DIV1)
477
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and low, not onely to confesse that God is just, as Bernard saith, Lord it is hard in regard of that strength that I have, that povertie of abilitie that is in mee:
and low, not only to confess that God is just, as Bernard Says, Lord it is hard in regard of that strength that I have, that poverty of ability that is in me:
cc j, xx av-j pc-acp vvi cst np1 vbz j, c-acp np1 vvz, n1 pn31 vbz j p-acp n1 pp-f d n1 cst pns11 vhb, cst n1 pp-f n1 cst vbz p-acp pno11:
(14) sermon (DIV1)
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but it is just in regard of my desert. Not onely so, but to mourne for sinne.
but it is just in regard of my desert. Not only so, but to mourn for sin.
cc-acp pn31 vbz j p-acp n1 pp-f po11 n1. xx av-j av, cc-acp pc-acp vvi p-acp n1.
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2471
Wee have put God out of his gracious way of clemencie, and mercy into a strange path of justice, Esay 28. It is Gods strange worke.
we have put God out of his gracious Way of clemency, and mercy into a strange path of Justice, Isaiah 28. It is God's strange work.
pns12 vhb vvn np1 av pp-f po31 j n1 pp-f n1, cc n1 p-acp dt j n1 pp-f n1, np1 crd pn31 vbz ng1 j n1.
(14) sermon (DIV1)
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2472
Thirdly, then affliction is usefull, when it makes us flie to God;
Thirdly, then affliction is useful, when it makes us fly to God;
ord, cs n1 vbz j, c-crq pn31 vvz pno12 vvi p-acp np1;
(14) sermon (DIV1)
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2473
when like the corne that is winnowed wee fall down at the feet of him that winnoweth,
when like the corn that is winnowed we fallen down At the feet of him that winnoweth,
c-crq av-j dt n1 cst vbz vvn pns12 vvb a-acp p-acp dt n2 pp-f pno31 cst vvz,
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and not like the chaffe flie in his face.
and not like the chaff fly in his face.
cc xx av-j dt n1 vvb p-acp po31 n1.
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2475
When wee make our peace with God, and give him no rest till God be reconciled to us;
When we make our peace with God, and give him no rest till God be reconciled to us;
c-crq pns12 vvb po12 n1 p-acp np1, cc vvb pno31 dx n1 p-acp np1 vbb vvn p-acp pno12;
(14) sermon (DIV1)
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2476
For, for a man in affliction to doe as Absolom, to run three yeares together from his father, it is a poore use of the rod that God sends.
For, for a man in affliction to do as Absalom, to run three Years together from his father, it is a poor use of the rod that God sends.
c-acp, p-acp dt n1 p-acp n1 pc-acp vdi c-acp np1, pc-acp vvi crd n2 av p-acp po31 n1, pn31 vbz dt j n1 pp-f dt n1 cst np1 vvz.
(14) sermon (DIV1)
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Lastly, then affliction is usefull, when God works in the heart, a resolution and purpose of doing better then before: as David, Psal. 66.14. Hee speakes of vowes that he made, and words that hee uttered with his mouth in his affliction.
Lastly, then affliction is useful, when God works in the heart, a resolution and purpose of doing better then before: as David, Psalm 66.14. He speaks of vows that he made, and words that he uttered with his Mouth in his affliction.
ord, cs n1 vbz j, c-crq np1 vvz p-acp dt n1, dt n1 cc n1 pp-f vdg j cs a-acp: c-acp np1, np1 crd. pns31 vvz pp-f vvz cst pns31 vvd, cc n2 cst pns31 vvd p-acp po31 n1 p-acp po31 n1.
(14) sermon (DIV1)
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And you may gather from that of Hezekiah, hee desired the Prophet to tell him what signe he should have that he should goe up to the house of the Lord, 2 King. 20. As if hee desired his recovery upon no other termes but that he might serve the Lord better:
And you may gather from that of Hezekiah, he desired the Prophet to tell him what Signen he should have that he should go up to the house of the Lord, 2 King. 20. As if he desired his recovery upon no other terms but that he might serve the Lord better:
cc pn22 vmb vvi p-acp d pp-f np1, pns31 vvd dt n1 pc-acp vvi pno31 r-crq n1 pns31 vmd vhi d pns31 vmd vvi a-acp p-acp dt n1 pp-f dt n1, crd n1. crd p-acp cs pns31 vvd po31 n1 p-acp dx j-jn n2 cc-acp cst pns31 vmd vvi dt n1 av-jc:
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felix necessitas. O blessed affliction that makes a man better!felix Necessity. Oh blessed affliction that makes a man better!
fw-la fw-la. uh j-vvn n1 cst vvz dt n1 av-jc!
(14) sermon (DIV1)
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2480
when a man comes to this Bethesda, and is cured of his disease, blessed man hee that ever the hand of God was on him:
when a man comes to this Bethesda, and is cured of his disease, blessed man he that ever the hand of God was on him:
q-crq dt n1 vvz p-acp d np1, cc vbz vvn pp-f po31 n1, j-vvn n1 pns31 cst av dt n1 pp-f np1 vbds p-acp pno31:
(14) sermon (DIV1)
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that man may say with David, It is good for me that I was afflicted. And God of his exceeding goodnesse caused me to be troubled;
that man may say with David, It is good for me that I was afflicted. And God of his exceeding Goodness caused me to be troubled;
cst n1 vmb vvi p-acp np1, pn31 vbz j p-acp pno11 cst pns11 vbds vvn. cc np1 pp-f po31 j-vvg n1 vvd pno11 pc-acp vbi vvn;
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2482
when the Arke thus moves upward by the water, it is well.
when the Ark thus moves upward by the water, it is well.
c-crq dt n1 av vvz av-j p-acp dt n1, pn31 vbz av.
(14) sermon (DIV1)
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2483
When the flesh sinkes, and the spirit floates, it is a signe that these waters of Marah are made sweet;
When the Flesh sinks, and the Spirit floats, it is a Signen that these waters of Marah Are made sweet;
c-crq dt n1 vvz, cc dt n1 vvz, pn31 vbz dt n1 cst d n2 pp-f np1 vbr vvn j;
(14) sermon (DIV1)
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2484
though the body lose, the spirit gaines: so I have done with that.
though the body loose, the Spirit gains: so I have done with that.
cs dt n1 vvb, dt n1 vvz: av pns11 vhb vdn p-acp d.
(14) sermon (DIV1)
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2485
Now I come to the entertaining of this motion by Moses, and the course was this.
Now I come to the entertaining of this motion by Moses, and the course was this.
av pns11 vvb p-acp dt vvg pp-f d n1 p-acp np1, cc dt n1 vbds d.
(14) sermon (DIV1)
480
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2486
First, Moses bids him appoint his owne time when this should be done. Secondly, Pharaoh appoints it. Thirdly, Moses entertaines it.
First, Moses bids him appoint his own time when this should be done. Secondly, Pharaoh appoints it. Thirdly, Moses entertains it.
ord, np1 vvz pno31 vvi po31 d n1 c-crq d vmd vbi vdn. ord, np1 vvz pn31. ord, np1 vvz pn31.
(14) sermon (DIV1)
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2487
First, hee bids him appoint his time;
First, he bids him appoint his time;
ord, pns31 vvz pno31 vvi po31 n1;
(14) sermon (DIV1)
481
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2488
But here in the first place it may be demanded, how it came to passe that Moses was so ready to gratifie Pharaoh in his request;
But Here in the First place it may be demanded, how it Come to pass that Moses was so ready to gratify Pharaoh in his request;
cc-acp av p-acp dt ord n1 pn31 vmb vbi vvn, c-crq pn31 vvd pc-acp vvi cst np1 vbds av j pc-acp vvi np1 p-acp po31 n1;
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482
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2489
that hee is so sudden, and quick in it? There may be two reasons given.
that he is so sudden, and quick in it? There may be two Reasons given.
cst pns31 vbz av j, cc j p-acp pn31? a-acp vmb vbi crd n2 vvn.
(14) sermon (DIV1)
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First, in regard of Pharaoh. Secondly, in regard of the people.
First, in regard of Pharaoh. Secondly, in regard of the people.
ord, p-acp n1 pp-f np1. ord, p-acp n1 pp-f dt n1.
(14) sermon (DIV1)
483
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2491
First, in regard of Pharaoh: this was a sparke, and Moses thought fit to nourish it.
First, in regard of Pharaoh: this was a spark, and Moses Thought fit to nourish it.
ord, p-acp n1 pp-f np1: d vbds dt n1, cc np1 vvd j pc-acp vvi pn31.
(14) sermon (DIV1)
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2492
This resolution was good, and there shall be nothing wanting in Moses to cherish it.
This resolution was good, and there shall be nothing wanting in Moses to cherish it.
d n1 vbds j, cc pc-acp vmb vbi pix vvg p-acp np1 pc-acp vvi pn31.
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The wicked must bee followed, and held to it, and plyed, for it is but seldome that wee get them at advantage of good resolutions.
The wicked must be followed, and held to it, and plied, for it is but seldom that we get them At advantage of good resolutions.
dt j vmb vbi vvn, cc vvd p-acp pn31, cc vvd, c-acp pn31 vbz p-acp av cst pns12 vvb pno32 p-acp n1 pp-f j n2.
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2494
And when they are there, stant in lubrice, they stand in slippery places, they are in danger of recidivation, and relapse.
And when they Are there, stant in lubrice, they stand in slippery places, they Are in danger of recidivation, and relapse.
cc c-crq pns32 vbr a-acp, j p-acp n1, pns32 vvb p-acp j n2, pns32 vbr p-acp n1 pp-f n1, cc n1.
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Therefore they must be plyed and followed, and fomented, that if it bee possible their promises may come to performances.
Therefore they must be plied and followed, and fomented, that if it be possible their promises may come to performances.
av pns32 vmb vbi vvd cc vvd, cc vvd, cst cs pn31 vbb av-j po32 n2 vmb vvi p-acp n2.
(14) sermon (DIV1)
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Their Iron must bee stricken when it is hot, and softned by the fire, saith Nazianzen, or else after a while it will come to its former hardnesse, and be lesse malleable.
Their Iron must be stricken when it is hight, and softened by the fire, Says Nazianzen, or Else After a while it will come to its former hardness, and be less malleable.
po32 n1 vmb vbi vvn c-crq pn31 vbz j, cc vvd p-acp dt n1, vvz np1, cc av p-acp dt n1 pn31 vmb vvi p-acp po31 j n1, cc vbi av-dc j.
(14) sermon (DIV1)
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Doe you remember that place, 1 King. 17. when the servants of Benhadad came with ropes about their necks? they watch for every word that falls from the King to catch it.
Do you Remember that place, 1 King. 17. when the Servants of Benhadad Come with ropes about their necks? they watch for every word that falls from the King to catch it.
vdb pn22 vvi d n1, crd n1. crd c-crq dt n2 pp-f np1 vvd p-acp n2 p-acp po32 n2? pns32 vvb p-acp d n1 cst vvz p-acp dt n1 pc-acp vvi pn31.
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Therefore hee had no sooner said my brother Benhadad, but they clap in thy brother Benhadad. So wee must with those that are comming to good, get ground on them, to bring them to performances.
Therefore he had no sooner said my brother Benhadad, but they clap in thy brother Benhadad. So we must with those that Are coming to good, get ground on them, to bring them to performances.
av pns31 vhd av-dx av-c vvd po11 n1 np1, p-acp pns32 vvb p-acp po21 n1 np1. av pns12 vmb p-acp d cst vbr vvg p-acp j, vvb n1 p-acp pno32, pc-acp vvi pno32 p-acp n2.
(14) sermon (DIV1)
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2499
As Ezra when he had brought the people to mourne for their sinnes, hee leaves not till they had entred into covenant with God.
As Ezra when he had brought the people to mourn for their Sins, he leaves not till they had entered into Covenant with God.
p-acp np1 c-crq pns31 vhd vvn dt n1 pc-acp vvi p-acp po32 n2, pns31 vvz xx c-acp pns32 vhd vvn p-acp n1 p-acp np1.
(14) sermon (DIV1)
484
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This is the reason in regard of Pharaoh. A second reason is in regard of the people.
This is the reason in regard of Pharaoh. A second reason is in regard of the people.
d vbz dt n1 p-acp n1 pp-f np1. dt ord n1 vbz p-acp n1 pp-f dt n1.
(14) sermon (DIV1)
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That is given by Tostatus; saith hee, Moses was so quicke in answering Pharaoh, because he conceived that Pharaoh would be ready to let the people go: and this he rejoyced in.
That is given by Tostado; Says he, Moses was so quick in answering Pharaoh, Because he conceived that Pharaoh would be ready to let the people go: and this he rejoiced in.
cst vbz vvn p-acp np1; vvz pns31, np1 vbds av j p-acp vvg np1, c-acp pns31 vvd cst np1 vmd vbi j pc-acp vvi dt n1 vvb: cc d pns31 vvd p-acp.
(14) sermon (DIV1)
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Now thinks he, my labour will be profitable for those people that I love so well, and whose welfare I tender:
Now thinks he, my labour will be profitable for those people that I love so well, and whose welfare I tender:
av vvz pns31, po11 n1 vmb vbi j p-acp d n1 cst pns11 vvb av av, cc rg-crq n1 pns11 vvb:
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so now I shall see an end of my tedious imployment:
so now I shall see an end of my tedious employment:
av av pns11 vmb vvi dt n1 pp-f po11 j n1:
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now the people of God shall bee beholding to me, to be their leader out of captivitie.
now the people of God shall be beholding to me, to be their leader out of captivity.
av dt n1 pp-f np1 vmb vbi vvg p-acp pno11, pc-acp vbi po32 n1 av pp-f n1.
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2505
Thus the good man rejoyced when there was but the least hope of the successe of his labours.
Thus the good man rejoiced when there was but the least hope of the success of his labours.
av dt j n1 vvd c-crq pc-acp vbds p-acp dt ds n1 pp-f dt n1 pp-f po31 n2.
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So all Gods messengers are affected, when they see their indeavours prosper, how doe they rejoyce? Much paynes had this good Moses indured for love to the people,
So all God's messengers Are affected, when they see their endeavours prosper, how do they rejoice? Much pains had this good Moses endured for love to the people,
av d ng1 n2 vbr vvn, c-crq pns32 vvb po32 n2 vvi, q-crq vdb pns32 vvi? d n2 vhd d j np1 vvn p-acp n1 p-acp dt n1,
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& many injuries had he swallowed and digested, and all out of a desire to doe them good, that they might thrive under him.
& many injuries had he swallowed and digested, and all out of a desire to do them good, that they might thrive under him.
cc d n2 vhd pns31 vvn cc vvn, cc d av pp-f dt n1 pc-acp vdi pno32 j, cst pns32 vmd vvi p-acp pno31.
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Nay, hee pawned his salvation one time for them, that if God would not bee mercifull to them, hee would blot him out.
Nay, he pawned his salvation one time for them, that if God would not be merciful to them, he would blot him out.
uh-x, pns31 vvd po31 n1 crd n1 p-acp pno32, cst cs np1 vmd xx vbi j p-acp pno32, pns31 vmd vvi pno31 av.
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If they thrive, he rejoyceth, if otherwise hee mournes, and laments, and betakes himselfe to God for redresse.
If they thrive, he Rejoiceth, if otherwise he mourns, and laments, and betakes himself to God for redress.
cs pns32 vvb, pns31 vvz, cs av pns31 vvz, cc n2, cc vvz px31 p-acp np1 p-acp n1.
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It is the case of all Gods messengers that are well affected:
It is the case of all God's messengers that Are well affected:
pn31 vbz dt n1 pp-f d ng1 n2 cst vbr av vvn:
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doe you thinke it was not a griefe of soule to Esay, Esay 49 to say, I have spent my, strength in vaine? hee complaines that he had laboured in vaine.
do you think it was not a grief of soul to Isaiah, Isaiah 49 to say, I have spent my, strength in vain? he complains that he had laboured in vain.
vdb pn22 vvi pn31 vbds xx dt n1 pp-f n1 p-acp np1, np1 crd pc-acp vvi, pns11 vhb vvn po11, n1 p-acp j? pns31 vvz cst pns31 vhd vvn p-acp j.
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Was it not a griefe of soule to Jeremiah when hee found such ill successe of his labours that hee resolved to speake no more in the name of the Lord? Jer. 20. And can any wonder that Ezekiel should goe in the bitternesse of his soule upon his imployment,
Was it not a grief of soul to Jeremiah when he found such ill success of his labours that he resolved to speak no more in the name of the Lord? Jer. 20. And can any wonder that Ezekielem should go in the bitterness of his soul upon his employment,
vbds pn31 xx dt n1 pp-f n1 p-acp np1 c-crq pns31 vvd d j-jn n1 pp-f po31 n2 cst pns31 vvd pc-acp vvi av-dx dc p-acp dt n1 pp-f dt n1? np1 crd cc vmb d n1 cst np1 vmd vvi p-acp dt n1 pp-f po31 n1 p-acp po31 n1,
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when God tells him before, that hee should meet with a contumelious people? The very feare of being unsuccessefull made Jonah runne to Tarshish, and wave the command of God, and subterfuge the imployment.
when God tells him before, that he should meet with a contumelious people? The very Fear of being unsuccessful made Jonah run to Tarshish, and wave the command of God, and subterfuge the employment.
c-crq np1 vvz pno31 a-acp, cst pns31 vmd vvi p-acp dt j n1? dt j n1 pp-f vbg j vvn np1 vvn p-acp np1, cc vvb dt n1 pp-f np1, cc n1 dt n1.
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Therefore on the other side thinke what a joy it is to those that see their labours thrive.
Therefore on the other side think what a joy it is to those that see their labours thrive.
av p-acp dt j-jn n1 vvb r-crq dt n1 pn31 vbz pc-acp d cst vvb po32 n2 vvi.
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The gardiner hath not so must joy in his plants, and the husbandman in his crop,
The gardener hath not so must joy in his plants, and the husbandman in his crop,
dt n1 vhz xx av vmb vvi p-acp po31 n2, cc dt n1 p-acp po31 n1,
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or the indulgent father to see the welfare of his child, as the husbandman of God hath to see his people thrive in grace.
or the indulgent father to see the welfare of his child, as the husbandman of God hath to see his people thrive in grace.
cc dt j n1 pc-acp vvi dt n1 pp-f po31 n1, c-acp dt n1 pp-f np1 vhz p-acp vvi po31 n1 vvi p-acp n1.
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I would this were taken to heart.
I would this were taken to heart.
pns11 vmd d vbdr vvn p-acp n1.
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Shall I speake freely to you? It is not your civill courtesies, it is not your countenance, nor your liberalitie;
Shall I speak freely to you? It is not your civil courtesies, it is not your countenance, nor your liberality;
vmb pns11 vvi av-j p-acp pn22? pn31 vbz xx po22 j n2, pn31 vbz xx po22 n1, ccx po22 n1;
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if all your gaines should flow into our purses, it would not so much rejoyce our soules, as to find you profit that our worke may prosper, that wee may fit some building for the Temple.
if all your gains should flow into our purses, it would not so much rejoice our Souls, as to find you profit that our work may prosper, that we may fit Some building for the Temple.
cs d po22 n2 vmd vvi p-acp po12 n2, pn31 vmd xx av av-d vvi po12 n2, p-acp pc-acp vvi pn22 n1 cst po12 n1 vmb vvi, cst pns12 vmb vvi d n1 p-acp dt n1.
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For when you thrive, wee advance Gods glory, that is, or should be the end of all our doings;
For when you thrive, we advance God's glory, that is, or should be the end of all our doings;
p-acp c-crq pn22 vvb, pns12 vvb ng1 n1, cst vbz, cc vmd vbi dt n1 pp-f d po12 n2-vdg;
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wee confirme the seale of our ministery.
we confirm the seal of our Ministry.
pns12 vvb dt n1 pp-f po12 n1.
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Thirdly, we are instruments of doing the greatest good in the world, of converting of soules.
Thirdly, we Are Instruments of doing the greatest good in the world, of converting of Souls.
ord, pns12 vbr n2 pp-f vdg dt js j p-acp dt n1, pp-f vvg pp-f n2.
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Lastly, we procure to our selves the hope of eternall glory: for those that turne others shall shine.
Lastly, we procure to our selves the hope of Eternal glory: for those that turn Others shall shine.
ord, pns12 vvb p-acp po12 n2 dt n1 pp-f j n1: c-acp d cst vvb n2-jn vmb vvi.
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Therefore give us leave to say as John saith, We have no greater joy then to see our Children walke in the truth;
Therefore give us leave to say as John Says, We have no greater joy then to see our Children walk in the truth;
av vvb pno12 vvi pc-acp vvi p-acp np1 vvz, pns12 vhb dx jc n1 cs pc-acp vvi po12 n2 vvi p-acp dt n1;
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And to say as Paul saith, Yee are our crowne, and our glory, and our joy.
And to say as Paul Says, Ye Are our crown, and our glory, and our joy.
cc pc-acp vvi p-acp np1 vvz, pn22 vbr po12 n1, cc po12 n1, cc po12 n1.
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Therefore in the name of God, even for his sake, and for your owne soules sake,
Therefore in the name of God, even for his sake, and for your own Souls sake,
av p-acp dt n1 pp-f np1, av p-acp po31 n1, cc p-acp po22 d ng1 n1,
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and for the comfort of those that are imployed among you, and that take paines in the word and doctrine, doe not make the hearts of Gods messengers sad.
and for the Comfort of those that Are employed among you, and that take pains in the word and Doctrine, do not make the hearts of God's messengers sad.
cc p-acp dt n1 pp-f d cst vbr vvn p-acp pn22, cc d vvb n2 p-acp dt n1 cc n1, vdb xx vvi dt n2 pp-f npg1 n2 j.
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Give them not cause with Jeremiah to desire to lodg in a garden of Cowcumbers, to wish that they had never seene your faces, because of your improfitablenesse.
Give them not cause with Jeremiah to desire to lodge in a garden of Cucumbers, to wish that they had never seen your faces, Because of your improfitablenesse.
vvi pno32 xx vvi p-acp np1 pc-acp vvi pc-acp vvi p-acp dt n1 pp-f n2, pc-acp vvi cst pns32 vhd av-x vvn po22 n2, c-acp pp-f po22 n1.
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But commend their labours to God by your fruitfulnesse;
But commend their labours to God by your fruitfulness;
cc-acp vvb po32 n2 p-acp np1 p-acp po22 n1;
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and carry your selves so, that they may give account with joy, and not with sorrow: so much for that. Now for the words;
and carry your selves so, that they may give account with joy, and not with sorrow: so much for that. Now for the words;
cc vvb po22 n2 av, cst pns32 vmb vvi n1 p-acp n1, cc xx p-acp n1: av av-d c-acp d. av p-acp dt n2;
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Glory over me, when shall I pray. The words in the originall Behoth pergnali, glorifie thy selfe upon me;
Glory over me, when shall I pray. The words in the original Behoth pergnali, Glorify thy self upon me;
n1 p-acp pno11, q-crq vmb pns11 vvi. dt n2 p-acp dt j-jn np1 fw-la, vvi po21 n1 p-acp pno11;
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expositors are very various in laying out the meaning of these words. Glory over me.
expositors Are very various in laying out the meaning of these words. Glory over me.
n2 vbr av j p-acp vvg av dt n1 pp-f d n2. n1 p-acp pno11.
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Shall wee take it in this sense, as if it were an ejaculation of Moses, or a kind of exclamation of this man? O the glory that God hath put upon me!
Shall we take it in this sense, as if it were an ejaculation of Moses, or a kind of exclamation of this man? O the glory that God hath put upon me!
vmb pns12 vvi pn31 p-acp d n1, c-acp cs pn31 vbdr dt n1 pp-f np1, cc dt n1 pp-f n1 pp-f d n1? sy dt n1 cst np1 vhz vvn p-acp pno11!
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here is glory upon mee indeed, that this great King, this proud Tyrant, should sue to me, and intreat!
Here is glory upon me indeed, that this great King, this proud Tyrant, should sue to me, and entreat!
av vbz n1 p-acp pno11 av, cst d j n1, d j n1, vmd vvi p-acp pno11, cc vvb!
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2535
hee that poured contempt upon mee before, and for my sake vexed the people of God the more, that now hee should intreat, O what an honour and glory is over me!
he that poured contempt upon me before, and for my sake vexed the people of God the more, that now he should entreat, Oh what an honour and glory is over me!
pns31 cst vvd n1 p-acp pno11 a-acp, cc p-acp po11 n1 vvd dt n1 pp-f np1 dt av-dc, cst av pns31 vmd vvi, uh r-crq dt n1 cc n1 vbz p-acp pno11!
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Surely (beloved) Peter speaks of a spirit of glory resting on Gods Children, and it shines in this, that the very wicked sometimes petition to the godly.
Surely (Beloved) Peter speaks of a Spirit of glory resting on God's Children, and it shines in this, that the very wicked sometime petition to the godly.
np1 (vvn) np1 vvz pp-f dt n1 pp-f n1 vvg p-acp npg1 n2, cc pn31 vvz p-acp d, cst dt j j av n1 p-acp dt j.
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Remember the instances I gave the last day.
remember the instances I gave the last day.
np1 dt n2 pns11 vvd dt ord n1.
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What an honour was it to Isaac, to bee sought unto by the Philistins, that hated him before? What an honour was it to Joseph, that all his brethrens sheafes should bow to his, according to the presage of his dreame,
What an honour was it to Isaac, to be sought unto by the philistines, that hated him before? What an honour was it to Joseph, that all his Brothers' sheaves should bow to his, according to the presage of his dream,
q-crq dt n1 vbds pn31 p-acp np1, pc-acp vbi vvn p-acp p-acp dt njp2, cst vvd pno31 a-acp? q-crq dt n1 vbds pn31 p-acp np1, cst d po31 ng2 n2 vmd vvi p-acp po31, vvg p-acp dt n1 pp-f po31 n1,
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2539
and that he must nourish them that maliced him? What an honour was it to David, that Saul should desire his favour when he had him in the cave,
and that he must nourish them that maliced him? What an honour was it to David, that Saul should desire his favour when he had him in the cave,
cc cst pns31 vmb vvi pno32 cst vvd pno31? q-crq dt n1 vbds pn31 p-acp np1, cst np1 vmd vvi po31 n1 c-crq pns31 vhd pno31 p-acp dt n1,
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and gave a pregnant instance of his loyaltie? What an honour was it to the Prophet, that Jeroboam should sue to him to restore his arme? And to Job, that his friends that were so deeply uncharitable in censuring him, must be beholding to him for his intercession? Surely whensoever Gods people take knowledg in it, they are bound to magnifie God for this great favour.
and gave a pregnant instance of his loyalty? What an honour was it to the Prophet, that Jeroboam should sue to him to restore his arm? And to Job, that his Friends that were so deeply uncharitable in censuring him, must be beholding to him for his Intercession? Surely whensoever God's people take knowledge in it, they Are bound to magnify God for this great favour.
cc vvd dt j n1 pp-f po31 n1? q-crq dt n1 vbds pn31 p-acp dt n1, cst np1 vmd vvi p-acp pno31 pc-acp vvi po31 n1? cc p-acp np1, cst po31 n2 cst vbdr av av-jn j p-acp vvg pno31, vmb vbi vvg p-acp pno31 p-acp po31 n1? np1 c-crq n2 n1 vvb n1 p-acp pn31, pns32 vbr vvn pc-acp vvi np1 p-acp d j n1.
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2541
But the words will not indure this sense: for both the Conjugation, and the Mood wherein they are used, will not admit it.
But the words will not endure this sense: for both the Conjugation, and the Mood wherein they Are used, will not admit it.
p-acp dt n2 vmb xx vvi d n1: c-acp d dt n1, cc dt n1 c-crq pns32 vbr vvn, vmb xx vvi pn31.
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2542
Therefore wee must seeke another sense. Glory over me.
Therefore we must seek Another sense. Glory over me.
av pns12 vmb vvi j-jn n1. n1 p-acp pno11.
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2543
Reverend Calvin takes them by way of Antithesis in this manner, as if he should say, Thou hast little reason to glory in the Magitians, they abuse thee with showes,
Reverend calvin Takes them by Way of Antithesis in this manner, as if he should say, Thou hast little reason to glory in the Magicians, they abuse thee with shows,
n-jn np1 vvz pno32 p-acp n1 pp-f n1 p-acp d n1, c-acp cs pns31 vmd vvi, pns21 vh2 j n1 pc-acp vvi p-acp dt n2, pns32 vvb pno21 p-acp n2,
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2544
but now it comes to the removall of the plague, they cannot helpe thee;
but now it comes to the removal of the plague, they cannot help thee;
cc-acp av pn31 vvz p-acp dt n1 pp-f dt n1, pns32 vmbx vvi pno21;
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I make no question, but thou hast found how waine they are, Glory over me, that is, in my help for I am able,
I make no question, but thou hast found how wain they Are, Glory over me, that is, in my help for I am able,
pns11 vvb dx n1, p-acp pns21 vh2 vvn c-crq n1 pns32 vbr, n1 p-acp pno11, cst vbz, p-acp po11 n1 c-acp pns11 vbm j,
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2546
if thou wilt heare the motion that I make I will remove this from thee. The Wicked are no securitie to a man, the godly must help.
if thou wilt hear the motion that I make I will remove this from thee. The Wicked Are not security to a man, the godly must help.
cs pns21 vm2 vvi dt n1 cst pns11 vvb pns11 vmb vvi d p-acp pno21. dt j vbr xx n1 p-acp dt n1, dt j vmb vvi.
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2547
Well may they be fuell to the fire, but never able to quench the flame.
Well may they be fuel to the fire, but never able to quench the flame.
av vmb pns32 vbb n1 p-acp dt n1, cc-acp av-x j pc-acp vvi dt n1.
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2548
Hee were a mad man that to secure himselfe from the Fire, would pile a many Billets betweene him and the flame; such are the wicked. No;
He were a mad man that to secure himself from the Fire, would pile a many Billets between him and the flame; such Are the wicked. No;
pns31 vbdr dt j n1 cst pc-acp vvi px31 p-acp dt n1, vmd vvi dt d n2 p-acp pno31 cc dt n1; d vbr dt j. uh-dx;
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2549
in the day of trouble and vexation, one Moses to stand in the gap is worth a thousand of others. Ten men in Sodome would have saved those Cities from that conflagration:
in the day of trouble and vexation, one Moses to stand in the gap is worth a thousand of Others. Ten men in Sodom would have saved those Cities from that conflagration:
p-acp dt n1 pp-f n1 cc n1, crd np1 pc-acp vvi p-acp dt n1 vbz j dt crd pp-f n2-jn. crd n2 p-acp np1 vmd vhi vvn d n2 p-acp d n1:
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2550
Nay Lot bayled them, all the time hee was in it; One man should save a Citie;
Nay Lot bailed them, all the time he was in it; One man should save a city;
uh-x n1 vvn pno32, d dt n1 pns31 vbds p-acp pn31; crd n1 vmd vvi dt n1;
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2551
One Micaiah is worth foure hundred false prophets. There is a third sense that is commonly hearkned unto, and I listen to it;
One Micaiah is worth foure hundred false Prophets. There is a third sense that is commonly hearkened unto, and I listen to it;
crd np1 vbz j crd crd j n2. pc-acp vbz dt ord n1 cst vbz av-j vvd p-acp, cc pns11 vvb p-acp pn31;
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2552
Glory over me. That is, take thou the glory of appointing the time when I shall pray:Glory over me. That is, take thou the glory of appointing the time when I shall pray:
n1 p-acp pno11. cst vbz, vvb pns21 dt n1 pp-f vvg dt n1 c-crq pns11 vmb vvi:
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2553
Though it be true that I that thou suest to, to remove the plague, should have my owne time,
Though it be true that I that thou suest to, to remove the plague, should have my own time,
cs pn31 vbb j cst pns11 cst pns21 vv2 p-acp, pc-acp vvi dt n1, vmd vhi po11 d n1,
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2554
yet take thou the glory to appoint the time, and I will doe it. That I take to be the full sense and meaning of the phrase.
yet take thou the glory to appoint the time, and I will do it. That I take to be the full sense and meaning of the phrase.
av vvb pns21 dt n1 pc-acp vvi dt n1, cc pns11 vmb vdi pn31. cst pns11 vvb pc-acp vbi dt j n1 cc n1 pp-f dt n1.
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2555
Now it will be demanded, why Moses did gratifie Pharaoh thus farre, that he should appoint the time when the judgement of God should be removed,
Now it will be demanded, why Moses did gratify Pharaoh thus Far, that he should appoint the time when the judgement of God should be removed,
av pn31 vmb vbi vvn, q-crq np1 vdd vvi np1 av av-j, cst pns31 vmd vvi dt n1 c-crq dt n1 pp-f np1 vmd vbi vvn,
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2556
why he was so favourable in this particular? divers reasons may be given of it,
why he was so favourable in this particular? diverse Reasons may be given of it,
c-crq pns31 vbds av j p-acp d j? j n2 vmb vbi vvn pp-f pn31,
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2557
and each of them will yeeld an observation.
and each of them will yield an observation.
cc d pp-f pno32 vmb vvi dt n1.
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2558
First Moses well weighed that Pharaoh might have a conceite, (having heard that Moses was learned in all the learning of the Egyptians) that he might work by constellations, and other Astrologicall practises:
First Moses well weighed that Pharaoh might have a conceit, (having herd that Moses was learned in all the learning of the egyptians) that he might work by constellations, and other Astrological practises:
ord np1 av vvn cst np1 vmd vhi dt n1, (vhg vvn d np1 vbds vvn p-acp d dt n1 pp-f dt njp2) cst pns31 vmd vvi p-acp n2, cc j-jn j n2:
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2559
hee might take advantage of the position, and aspects of the planets and presently doe it,
he might take advantage of the position, and aspects of the planets and presently do it,
pns31 vmd vvi n1 pp-f dt n1, cc n2 pp-f dt n2 cc av-j vdi pn31,
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2560
and so gull Pharaoh with naturall causes, and make him beleeve it was a supernaturall miracle.
and so gull Pharaoh with natural Causes, and make him believe it was a supernatural miracle.
cc av n1 np1 p-acp j n2, cc vvi pno31 vvi pn31 vbds dt j n1.
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2561
Because Moses conceived this might be in Pharaohs imagination, hee gives him leave to prescribe his owne time.
Because Moses conceived this might be in Pharaohs imagination, he gives him leave to prescribe his own time.
p-acp np1 vvd d vmd vbi p-acp np1 n1, pns31 vvz pno31 vvi pc-acp vvi po31 d n1.
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2562
This hath ever been the care of Gods people, and instruments, for the greater glory of God, ever to doe their works after that manner that they might bee free from exception.
This hath ever been the care of God's people, and Instruments, for the greater glory of God, ever to do their works After that manner that they might be free from exception.
np1 vhz av vbn dt n1 pp-f npg1 n1, cc n2, p-acp dt jc n1 pp-f np1, av pc-acp vdi po32 n2 p-acp d n1 cst pns32 vmd vbi j p-acp n1.
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2563
That it might not be imputed to naturall causes; but that the vertue, and power of God supernaturally might ever be acknowledged. Marke it in some instances.
That it might not be imputed to natural Causes; but that the virtue, and power of God supernaturally might ever be acknowledged. Mark it in Some instances.
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When Eliah was to confound the Priests of Baal, hee caused the sacrifice to bee put upon the Altar, hee caused the wood to be layed,
When Elijah was to confound the Priests of Baal, he caused the sacrifice to be put upon the Altar, he caused the wood to be laid,
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and when he had done, he caused foure barrells of water to be cast upon the wood and the sacrifice, the first, second, and third time;
and when he had done, he caused foure barrels of water to be cast upon the wood and the sacrifice, the First, second, and third time;
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and when he had done hee caused a great trench or ditch about to bee filled with water.
and when he had done he caused a great trench or ditch about to be filled with water.
cc c-crq pns31 vhd vdn pns31 vvd dt j n1 cc n1 p-acp pc-acp vbi vvn p-acp n1.
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All these things served to make it improbable that ever fire should come to consume it,
All these things served to make it improbable that ever fire should come to consume it,
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unlesse it were brought by the hand of man:
unless it were brought by the hand of man:
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hee did it on purpose, that they might see the worke of God, and so they acknowledged when the fire came to consume the wood,
he did it on purpose, that they might see the work of God, and so they acknowledged when the fire Come to consume the wood,
pns31 vdd pn31 p-acp n1, cst pns32 vmd vvi dt n1 pp-f np1, cc av pns32 vvd c-crq dt n1 vvd pc-acp vvi dt n1,
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and the sacrifice, and to lick up all the water in the trench;
and the sacrifice, and to lick up all the water in the trench;
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in so much that the people being absolutely satisfied cried out, The Lord he is God, the Lord he is God.
in so much that the people being absolutely satisfied cried out, The Lord he is God, the Lord he is God.
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The like we see in the proceeding of Elisha with Naaman the Assyrian, when Naaman came to be cured of his Leprosie;
The like we see in the proceeding of Elisha with Naaman the assyrian, when Naaman Come to be cured of his Leprosy;
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Hee did not speak with him; hee did not come out, and lay his hand on the sore, as Naaman expected;
He did not speak with him; he did not come out, and lay his hand on the soar, as Naaman expected;
pns31 vdd xx vvi p-acp pno31; pns31 vdd xx vvi av, cc vvd po31 n1 p-acp dt j, c-acp np1 vvn;
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why? This might have lessened the glory of the Miracle; hee would have imputed it to connaturall causes;
why? This might have lessened the glory of the Miracle; he would have imputed it to connatural Causes;
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to some vertue or skill in him;
to Some virtue or skill in him;
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but when he sends him word, Go and wash in such a place, and never saw him nor spake to him, he must needs acknowledg it to be a miracle.
but when he sends him word, Go and wash in such a place, and never saw him nor spoke to him, he must needs acknowledge it to be a miracle.
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The like wee see in the works of Christ in the Gospel, how he freed them from all exception,
The like we see in the works of christ in the Gospel, how he freed them from all exception,
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and just question in the world.
and just question in the world.
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When he was to turne the water into wine at the marriage, he did it not presently, he stayed till all the wine was spent,
When he was to turn the water into wine At the marriage, he did it not presently, he stayed till all the wine was spent,
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and there was generall notice almost taken of the defect of it, then he causeth the water pots to be filled with water,
and there was general notice almost taken of the defect of it, then he Causes the water pots to be filled with water,
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and bids the men draw and carry to the governour;
and bids the men draw and carry to the governor;
cc vvz dt n2 vvb cc vvi p-acp dt n1;
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all these seemed to set back the worke, but they set it forward, for it caused all men to magnifie it,
all these seemed to Set back the work, but they Set it forward, for it caused all men to magnify it,
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and acknowledge it to be the immediate power of God.
and acknowledge it to be the immediate power of God.
cc vvi pn31 pc-acp vbi dt j n1 pp-f np1.
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So he dealt with the man at Bethesda; all the people took notice of him, he was a man that had been 38. years together,
So he dealt with the man At Bethesda; all the people took notice of him, he was a man that had been 38. Years together,
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and would faine have been put into the poole, but he had never a friend to help him, you see what Christ did, he did but onely speak to him,
and would feign have been put into the pool, but he had never a friend to help him, you see what christ did, he did but only speak to him,
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and so many of them acknowledged the wonderfull power of God.
and so many of them acknowledged the wonderful power of God.
cc av d pp-f pno32 vvd dt j n1 pp-f np1.
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So that man that was cured of his blindnesse, John 9. our blessed Saviour was pleased to pitch upon a person, that all the world took notice of,
So that man that was cured of his blindness, John 9. our blessed Saviour was pleased to pitch upon a person, that all the world took notice of,
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and none could cure him, he was borne blind.
and none could cure him, he was born blind.
cc pix vmd vvi pno31, pns31 vbds vvn j.
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So the man at the Beautifull gate Act. 3. there was a work wrought on him that was free from all exception,
So the man At the Beautiful gate Act. 3. there was a work wrought on him that was free from all exception,
np1 dt n1 p-acp dt j n1 n1 crd pc-acp vbds dt n1 vvn p-acp pno31 cst vbds j p-acp d n1,
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therefore the Elders, and the high Priests, they confessed that not onely it was a great work,
Therefore the Elders, and the high Priests, they confessed that not only it was a great work,
av dt n2-jn, cc dt j n2, pns32 vvd d xx av-j pn31 vbds dt j n1,
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but a miracle, a great miracle, and there was no exception against it.
but a miracle, a great miracle, and there was no exception against it.
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Thus Gods people in all times labour to do their works that may be free from all exception, and prejudice.
Thus God's people in all times labour to do their works that may be free from all exception, and prejudice.
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I would to God it might be so with us that in all the works that we do, we might be free from all carnalitie, and self-respects.
I would to God it might be so with us that in all the works that we do, we might be free from all carnality, and self-respects.
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For the devillalies in the wind, and puts into the hearts of those that are his own, to take exception at any thing that is done well in the world.
For the devillalies in the wind, and puts into the hearts of those that Are his own, to take exception At any thing that is done well in the world.
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If they do good works, it is out of hypocrisie (will he say,) or vain glory,
If they do good works, it is out of hypocrisy (will he say,) or vain glory,
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or respect to a mans owne profit. Thus they slander godly peoples practise.
or respect to a men own profit. Thus they slander godly peoples practice.
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Therefore let us have a care to doe our works so, as they may be free from all just exception.
Therefore let us have a care to do our works so, as they may be free from all just exception.
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Let us bee carefull to doe them in integritie of heart, to approve our hearts to God Almighty,
Let us be careful to do them in integrity of heart, to approve our hearts to God Almighty,
vvb pno12 vbi j pc-acp vdi pno32 p-acp n1 pp-f n1, pc-acp vvi po12 n2 p-acp np1 j-jn,
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and that will beare us out against all mens exceptions.
and that will bear us out against all men's exceptions.
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Art thou to doe a worke of charity, and the devill will slander thee for vain glory? shun the applause of the world, spite the devill in that.
Art thou to do a work of charity, and the Devil will slander thee for vain glory? shun the applause of the world, spite the Devil in that.
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Againe, doth the devill say, thou makest charitie a matter of profit from men? Make them the objects of thy charity that are notable to recompence thee, (as Christ saith) that the world may say, it is not a benefit put out to interest,
Again, does the Devil say, thou Makest charity a matter of profit from men? Make them the objects of thy charity that Are notable to recompense thee, (as christ Says) that the world may say, it is not a benefit put out to Interest,
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but make it a work of mercy.
but make it a work of mercy.
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Againe, doth the devill slander thee, that in the works of God thou doest them that God may prosper thee in thy basket, and in thy store? Make the devill a lier, serve God in adversitie as well as in prosperitie.
Again, does the Devil slander thee, that in the works of God thou dost them that God may prosper thee in thy basket, and in thy store? Make the Devil a liar, serve God in adversity as well as in Prosperity.
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So Job, the devill slandered him so, doth Job serve God for nought? Therefore let us do as that holy man did,
So Job, the Devil slandered him so, does Job serve God for nought? Therefore let us do as that holy man did,
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when God frowned on him, he served him, and was patient under that hand of God that lay on him;
when God frowned on him, he served him, and was patient under that hand of God that lay on him;
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So much of the first reason. A second is this; Moses might thinke that Pharaoh might hold it for an advantage to prescribe the time.
So much of the First reason. A second is this; Moses might think that Pharaoh might hold it for an advantage to prescribe the time.
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He might think, surely I shall now distresse Moses, and put him by that he thinks of;
He might think, surely I shall now distress Moses, and put him by that he thinks of;
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he thinks he shall presently go upon it; no, I will do what I can to hinder his thoughts and purpose;
he thinks he shall presently go upon it; no, I will do what I can to hinder his thoughts and purpose;
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he shall doe it in my time. Pharaoh might thinke this an advantage to himself: Moses is willing to yeeld, that he might see he was able to do it:
he shall do it in my time. Pharaoh might think this an advantage to himself: Moses is willing to yield, that he might see he was able to do it:
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And God sometimes gives advantage to the wicked that his own glory might be the greater.
And God sometime gives advantage to the wicked that his own glory might be the greater.
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A man would thinke there was a great advantage against the people of God, Judg. 7. when the Army of Gedeon was defalked from 32000. to 300. and the other did lie as Grashoppers upon the earth,
A man would think there was a great advantage against the people of God, Judges 7. when the Army of Gideon was defalked from 32000. to 300. and the other did lie as Grasshoppers upon the earth,
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yet you see what was the issue, the barley cake that tumbled down, (as the man had it in his dreame) overthrew the Tents of Midian: God was willing they should have the advantage in regard of provision,
yet you see what was the issue, the Barley cake that tumbled down, (as the man had it in his dream) overthrew the Tents of Midian: God was willing they should have the advantage in regard of provision,
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and number, yet you see what became of it.
and number, yet you see what became of it.
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Was it not a great advantage that Saul had against David, when hee required an hundred foreskins of the Philistines for a dowry with his daughter? he thought it a great advantage, and would puzzle him exceedingly;
Was it not a great advantage that Saul had against David, when he required an hundred foreskins of the philistines for a dowry with his daughter? he Thought it a great advantage, and would puzzle him exceedingly;
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thought hee, is it not more probable, that one David should die then a 100. Philistines? yet you see for all this advantage David comes off with honour,
Thought he, is it not more probable, that one David should die then a 100. philistines? yet you see for all this advantage David comes off with honour,
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and in stead of an hundred hee gives him two hundred.
and in stead of an hundred he gives him two hundred.
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Was there not a great advantage on the part of Goliah against David? I, all Israel thought so:
Was there not a great advantage on the part of Goliath against David? I, all Israel Thought so:
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for the very presence of that uncircumcised monster did worke terrour in their hearts, and palenesse in their faces.
for the very presence of that uncircumcised monster did work terror in their hearts, and paleness in their faces.
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Was it not a great advantage, he was tall, and as the sonnes of Anak, and David was a little man,
Was it not a great advantage, he was tall, and as the Sons of Anak, and David was a little man,
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if it be true as he is described? What was a poore sheephook to a speare that was as a Weavers beame? was it not a great advantage to have a glittering sharpe Sword;
if it be true as he is described? What was a poor sheephook to a spear that was as a Weavers beam? was it not a great advantage to have a glittering sharp Sword;
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and the other but a few stones out of the brook? That he should be armed Cap a pe, and come against a naked man? all the world gave him for lost:
and the other but a few stones out of the brook? That he should be armed Cap a pe, and come against a naked man? all the world gave him for lost:
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yet you see, though he had all this advantage, and he thought so himself:
yet you see, though he had all this advantage, and he Thought so himself:
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for he saith in scorne, Come, and I will give thy flesh to the fowles of the ayre:
for he Says in scorn, Come, and I will give thy Flesh to the fowls of the air:
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for all this David layd him along, and cut off his head.
for all this David laid him along, and Cut off his head.
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The like we see in the Army of the Assyrians, 1 King. 20. They thought the children of Israel had advantage by fighting on the Mountains;
The like we see in the Army of the Assyrians, 1 King. 20. They Thought the children of Israel had advantage by fighting on the Mountains;
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therefore if they did fight in the valleys they thought they should be victorious: God is willing to give them the advantage;
Therefore if they did fight in the valleys they Thought they should be victorious: God is willing to give them the advantage;
av cs pns32 vdd vvi p-acp dt n2 pns32 vvd pns32 vmd vbi j: np1 vbz j pc-acp vvi pno32 dt n1;
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into the valleys they come, but have they better successe? Nay, though they have the advantage of the place, and of the number too:
into the valleys they come, but have they better success? Nay, though they have the advantage of the place, and of the number too:
p-acp dt n2 pns32 vvb, cc-acp vhb pns32 j n1? uh-x, cs pns32 vhb dt n1 pp-f dt n1, cc pp-f dt n1 av:
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for it is said the people of God did lie before them as two companies of Kids,
for it is said the people of God did lie before them as two companies of Kids,
c-acp pn31 vbz vvn dt n1 pp-f np1 vdd vvi p-acp pno32 p-acp crd n2 pp-f n2,
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and they were an infinite company, yet wee see what was the issue.
and they were an infinite company, yet we see what was the issue.
cc pns32 vbdr dt j n1, av pns12 vvb r-crq vbds dt n1.
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So we may say of that great Army that came against Jehosaphat, he saith, Wee are not able to stand before this company:
So we may say of that great Army that Come against Jehoshaphat, he Says, we Are not able to stand before this company:
av pns12 vmb vvi pp-f cst j n1 cst vvd p-acp np1, pns31 vvz, pns12 vbr xx j pc-acp vvi p-acp d n1:
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So in the Army that Senacherib brought against Jerusalem; rayling Rabshakeh bid them submit, for all Israels dust was not enough for every man a handfull;
So in the Army that Sennacherib brought against Jerusalem; railing Rabshakeh bid them submit, for all Israel's dust was not enough for every man a handful;
av p-acp dt n1 cst np1 vvn p-acp np1; vvg vvb vvb pno32 vvi, p-acp d npg1 n1 vbds xx av-d p-acp d n1 dt n1;
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yet for all they had that advantage the Lord overthrew them by a few. So God did give the Devill advantage against Job, as much as he desired:
yet for all they had that advantage the Lord overthrew them by a few. So God did give the devil advantage against Job, as much as he desired:
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he did but desire to touch him;
he did but desire to touch him;
pns31 vdd p-acp vvi pc-acp vvi pno31;
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he gives him leave to touch his goods, his children, his body, that he made him the most fearfull spectacle that ever the sunne beheld:
he gives him leave to touch his goods, his children, his body, that he made him the most fearful spectacle that ever the sun beheld:
pns31 vvz pno31 vvi pc-acp vvi po31 n2-j, po31 n2, po31 n1, cst pns31 vvd pno31 dt av-ds j n1 cst av dt n1 vvd:
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yet when all this was done, for all that Job was proved, and the devill was confounded.
yet when all this was done, for all that Job was proved, and the Devil was confounded.
av c-crq d d vbds vdn, c-acp d cst n1 vbds vvn, cc dt n1 vbds vvn.
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And our blessed Lord himself gave great advantage to the devill for his greater glory.
And our blessed Lord himself gave great advantage to the Devil for his greater glory.
cc po12 j-vvn n1 px31 vvd j n1 p-acp dt n1 p-acp po31 jc n1.
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He suffered him to tempt him in the Wildernesse, that wild place, where there was nothing but beasts;
He suffered him to tempt him in the Wilderness, that wild place, where there was nothing but beasts;
pns31 vvd pno31 pc-acp vvi pno31 p-acp dt n1, cst j n1, c-crq pc-acp vbds pix cc-acp n2;
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the place was enough to have filled his heart with horrour; and to tempt him after forty dayes fast, and when he was an hungry;
the place was enough to have filled his heart with horror; and to tempt him After forty days fast, and when he was an hungry;
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and to tempt him with that that might soonest move a hungry stomach, with provision of bread:
and to tempt him with that that might soonest move a hungry stomach, with provision of bred:
cc pc-acp vvi pno31 p-acp d cst vmd av-s vvi dt j n1, p-acp n1 pp-f n1:
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all these advantages God gratified the devill with, that his glory might be the greater, and the confusion of the devill more.
all these advantages God gratified the Devil with, that his glory might be the greater, and the confusion of the Devil more.
d d n2 np1 vvd dt n1 p-acp, cst po31 n1 vmd vbi dt jc, cc dt n1 pp-f dt n1 av-dc.
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So afterward, he suffered himselfe to be apprehended, and nayled to the crosse, (and then they thought they had advantage enough) nay to give up the ghost,
So afterwards, he suffered himself to be apprehended, and nailed to the cross, (and then they Thought they had advantage enough) nay to give up the ghost,
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and to die and to grapple with death in his owne trenches; yet his glory was greater by giving the devill that great advantage.
and to die and to grapple with death in his own Trenches; yet his glory was greater by giving the Devil that great advantage.
cc pc-acp vvi cc pc-acp vvi p-acp n1 p-acp po31 d n2; av po31 n1 vbds jc p-acp vvg dt n1 cst j n1.
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It was a great advantage the Philosopher had against that poore man in the Counsell of Nice; the cunning Sophister came upon him with many arguments.
It was a great advantage the Philosopher had against that poor man in the Counsel of Nicaenae; the cunning Sophister Come upon him with many Arguments.
pn31 vbds dt j n1 dt n1 vhd p-acp d j n1 p-acp dt n1 pp-f j; dt j-jn n1 vvd p-acp pno31 p-acp d n2.
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The other man in the plainnesse of his spirit so answered him, for all his advantage in learning the poore man bunged up his mouth,
The other man in the plainness of his Spirit so answered him, for all his advantage in learning the poor man bunged up his Mouth,
dt j-jn n1 p-acp dt n1 pp-f po31 n1 av vvd pno31, c-acp d po31 n1 p-acp vvg dt j n1 vvn a-acp po31 n1,
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and converted him to the Christian faith.
and converted him to the Christian faith.
cc vvd pno31 p-acp dt njp n1.
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What an advantage had the Pope against Luther when he rose up? What an unequall combate was between them!
What an advantage had the Pope against Luther when he rose up? What an unequal combat was between them!
q-crq dt n1 vhd dt n1 p-acp np1 c-crq pns31 vvd a-acp? q-crq dt j n1 vbds p-acp pno32!
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The one a poore, Monk, and against him all of the Church, of Rome: Lather had temporall,
The one a poor, Monk, and against him all of the Church, of Room: Lather had temporal,
dt crd dt j, n1, cc p-acp pno31 d pp-f dt n1, pp-f vvi: np1 vhd j,
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and spirituall authoritie, all against him to bury him under, yet the worke of God was made more glorious by this,
and spiritual Authority, all against him to bury him under, yet the work of God was made more glorious by this,
cc j n1, d p-acp pno31 pc-acp vvi pno31 p-acp, av dt n1 pp-f np1 vbds vvn av-dc j p-acp d,
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and he lighted a candleithat by Gods blessing shall never be put out. Well, for the use of this.
and he lighted a candleithat by God's blessing shall never be put out. Well, for the use of this.
cc pns31 vvd dt av p-acp ng1 n1 vmb av-x vbi vvn av. av, p-acp dt n1 pp-f d.
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Let us not bee too much dejected when God gives some advantage to the wicked, though they have advantage, of number, and provision.
Let us not be too much dejected when God gives Some advantage to the wicked, though they have advantage, of number, and provision.
vvb pno12 xx vbi av av-d vvn c-crq np1 vvz d n1 p-acp dt j, cs pns32 vhb n1, pp-f n1, cc n1.
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There is not the greatest man in the world but God hath a hooke for his nostrills.
There is not the greatest man in the world but God hath a hook for his nostrils.
pc-acp vbz xx dt js n1 p-acp dt n1 p-acp np1 vhz dt n1 p-acp po31 n2.
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It may bee God gives them these advantages for their greater ruines: he racks them high that they may fall into the greater mischiefe.
It may be God gives them these advantages for their greater ruins: he racks them high that they may fallen into the greater mischief.
pn31 vmb vbi n1 vvz pno32 d n2 p-acp po32 jc n2: pns31 n2 pno32 av-j cst pns32 vmb vvi p-acp dt jc n1.
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2653
God is able to send an Angell that in one night shall kill so many in the Host of Senacherib: God is able to send a Panick feare among the Assyrians that shall make them run away as if they were mad men,
God is able to send an Angel that in one night shall kill so many in the Host of Sennacherib: God is able to send a Panic Fear among the Assyrians that shall make them run away as if they were mad men,
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and leave their furnished tents to their enemies.
and leave their furnished tents to their enemies.
cc vvi po32 vvn n2 p-acp po32 n2.
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God is able to make the Midianites turne their of words into each others sides, God is able by looking our of the pillar to confound the Egyptians in that manner, that there shall not be one man left to earry the newes of the oyer throw.
God is able to make the midianites turn their of words into each Others sides, God is able by looking our of the pillar to confound the egyptians in that manner, that there shall not be one man left to earry the news of the oyer throw.
np1 vbz j pc-acp vvi dt np2 vvi po32 pp-f n2 p-acp d n2-jn n2, np1 vbz j p-acp vvg po12 pp-f dt n1 pc-acp vvi dt np1 p-acp d n1, cst a-acp vmb xx vbi crd n1 vvd pc-acp vvi dt n1 pp-f dt n1 vvb.
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And give me lewe to tell you, we of the protestant faith have occasion to glorifie God:
And give me lewe to tell you, we of the protestant faith have occasion to Glorify God:
cc vvb pno11 n1 pc-acp vvi pn22, pns12 pp-f dt n1 n1 vhb n1 pc-acp vvi np1:
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God of late hath abated the pride, and pulled down the insolencie and presumption, & met with the mighty in their devises,
God of late hath abated the pride, and pulled down the insolency and presumption, & met with the mighty in their devises,
np1 pp-f av-j vhz vvn dt n1, cc vvd a-acp dt n1 cc n1, cc vvd p-acp dt j p-acp po32 n2,
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and left those to losse that were proud of their owne number and provision, Blessed be the Lord for his goodnesse.
and left those to loss that were proud of their own number and provision, Blessed be the Lord for his Goodness.
cc vvd d p-acp n1 cst vbdr j pp-f po32 d n1 cc n1, vvn vbb dt n1 p-acp po31 n1.
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It is the Lords doing, and it ought to be mervaitous in our eyes: It is the lords doing, and it ought to be mervaitous in our eyes:
pn31 vbz dt n2 vdg, cc pn31 vmd pc-acp vbi j p-acp po12 n2:
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and that heart that is not affected with it, I dare say it, hath not the power of Religion in it.
and that heart that is not affected with it, I Dare say it, hath not the power of Religion in it.
cc d n1 cst vbz xx vvn p-acp pn31, pns11 vvb vvb pn31, vhz xx dt n1 pp-f n1 p-acp pn31.
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And that is the second Reason. A third reason may bee this, Moses gives leave to Pharaoh to pitch his time,
And that is the second Reason. A third reason may be this, Moses gives leave to Pharaoh to pitch his time,
cc d vbz dt ord n1. dt ord n1 vmb vbi d, np1 vvz n1 p-acp np1 pc-acp vvi po31 n1,
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Why? It may be Pharaoh would have held it some disparagement, and dishonour, if he should not have constituted his own time;
Why? It may be Pharaoh would have held it Some disparagement, and dishonour, if he should not have constituted his own time;
q-crq? pn31 vmb vbi np1 vmd vhi vvn pn31 d n1, cc n1, cs pns31 vmd xx vhi vvn po31 d n1;
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therefore Moses doth not stand with him in this, but gratifies him;
Therefore Moses does not stand with him in this, but gratifies him;
av np1 vdz xx vvi p-acp pno31 p-acp d, cc-acp vvz pno31;
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he could as easily do it in his time, as if he himself had appointed it.
he could as Easily do it in his time, as if he himself had appointed it.
pns31 vmd c-acp av-j vdi pn31 p-acp po31 n1, c-acp cs pns31 px31 vhd vvn pn31.
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Though he were a man of great command, he will not vie with Pharaoh now, but if he thinke it an honour to appoint the time he shall.
Though he were a man of great command, he will not vie with Pharaoh now, but if he think it an honour to appoint the time he shall.
cs pns31 vbdr dt n1 pp-f j n1, pns31 vmb xx vvi p-acp np1 av, cc-acp cs pns31 vvb pn31 dt n1 pc-acp vvi dt n1 pns31 vmb.
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Indeed the children of God, so God may bee glorified, they do not greatly stand upon preheminence.
Indeed the children of God, so God may be glorified, they do not greatly stand upon pre-eminence.
np1 dt n2 pp-f np1, av np1 vmb vbi vvn, pns32 vdb xx av-j vvi p-acp n1.
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He will not vie with Pharaoh now for matter of appointing a day. Gods Children, so God may be glorified stand not upon termes of dignitie or preheminence.
He will not vie with Pharaoh now for matter of appointing a day. God's Children, so God may be glorified stand not upon terms of dignity or pre-eminence.
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The Lord saith to Cain in the case of Abel, if it be preheminence that thou lookest for, his desire shall bee subject to thee, he shall not stand with thee for it.
The Lord Says to Cain in the case of Abel, if it be pre-eminence that thou Lookest for, his desire shall be Subject to thee, he shall not stand with thee for it.
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Aaron, though he were the elder, he doth not stand upon it, but is willing that Moses should have the preheminence.Aaron, though he were the elder, he does not stand upon it, but is willing that Moses should have the pre-eminence.
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And David, though he were anoynted King in reversion after Saul, yet he used Saul with all respect, he would not invade any of his honours, he would not envie him the glory that God had put upon him:
And David, though he were anointed King in reversion After Saul, yet he used Saul with all respect, he would not invade any of his honours, he would not envy him the glory that God had put upon him:
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he would stay the time, and tarry the opportunitie that God was pleased to accommodate for his advancement,
he would stay the time, and tarry the opportunity that God was pleased to accommodate for his advancement,
pns31 vmd vvi dt n1, cc vvi dt n1 cst np1 vbds vvn pc-acp vvi p-acp po31 n1,
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and when he was moved with the taking of the daughter of Saul in marriage, he was not greatly moved with that.
and when he was moved with the taking of the daughter of Saul in marriage, he was not greatly moved with that.
cc c-crq pns31 vbds vvn p-acp dt n-vvg pp-f dt n1 pp-f np1 p-acp n1, pns31 vbds xx av-j vvn p-acp d.
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So our blessed Lord himself did not stand upon titles of the world; when he might have beene made a King, he would not, he fled away.
So our blessed Lord himself did not stand upon titles of the world; when he might have been made a King, he would not, he fled away.
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Why? The Fathers give divers reasons.
Why? The Father's give diverse Reasons.
q-crq? dt n2 vvb j n2.
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Chrysostome saith that same humour of the people for the making him a King, it grew from their gluttony;Chrysostom Says that same humour of the people for the making him a King, it grew from their gluttony;
np1 vvz cst d n1 pp-f dt n1 p-acp dt vvg pno31 dt n1, pn31 vvd p-acp po32 n1;
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they thought he was a fit man to be their King that could fit their Epicurious palate: he goes away rather.
they Thought he was a fit man to be their King that could fit their Epicurious palate: he Goes away rather.
pns32 vvd pns31 vbds dt j n1 pc-acp vbi po32 n1 cst vmd vvi po32 j n1: pns31 vvz av av.
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2677
Saith the same Father, he would give us an example to despise the dignities of the world and the honours of the same.
Says the same Father, he would give us an Exampl to despise the dignities of the world and the honours of the same.
vvz dt d n1, pns31 vmd vvi pno12 dt n1 pc-acp vvi dt n2 pp-f dt n1 cc dt n2 pp-f dt d.
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2678
So Gregory to the same purpose, he fled to give us an example of contemning the honours of the world.
So Gregory to the same purpose, he fled to give us an Exampl of contemning the honours of the world.
np1 np1 p-acp dt d n1, pns31 vvd pc-acp vvi pno12 dt n1 pp-f vvg dt n2 pp-f dt n1.
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2679
Cyrill saith, he did go away, because he would shew that his Kingdome was not of this world. Cyril Says, he did go away, Because he would show that his Kingdom was not of this world.
np1 vvz, pns31 vdd vvi av, c-acp pns31 vmd vvi cst po31 n1 vbds xx pp-f d n1.
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2680
But Austin in his 25. tract upon John, hits upon this reason, he would not be made a King, that hee might give no way to any sedition,
But Austin in his 25. tract upon John, hits upon this reason, he would not be made a King, that he might give no Way to any sedition,
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or rebellion against the Romans; as if he should have said, I live under authority, I content my selfe to be as I am, I desire not to invade the priviledges of Princes;
or rebellion against the Romans; as if he should have said, I live under Authority, I content my self to be as I am, I desire not to invade the privileges of Princes;
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in the name of God let them enjoy them, you shall not oppose me to their power, to contradict their greatnesse; I will not do it.
in the name of God let them enjoy them, you shall not oppose me to their power, to contradict their greatness; I will not do it.
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So hee alwayes carried himself as one that cared not for the dignities of the world,
So he always carried himself as one that cared not for the dignities of the world,
av pns31 av vvd px31 c-acp pi cst vvd xx p-acp dt n2 pp-f dt n1,
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and was willing to leave them to those they belonged to. So he counselled his Disciples, Matth. 23. The Rulers of the Gentiles rule over you:
and was willing to leave them to those they belonged to. So he counseled his Disciples, Matthew 23. The Rulers of the Gentiles Rule over you:
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leave those authorities to them, it is not fit for you to exercise them.
leave those authorities to them, it is not fit for you to exercise them.
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And Paul was not much moved with the great breadth, and traine that the false Apostles carried,
And Paul was not much moved with the great breadth, and train that the false Apostles carried,
np1 np1 vbds xx av-d vvn p-acp dt j n1, cc n1 cst dt j n2 vvn,
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though they exalted themselves by great titles.
though they exalted themselves by great titles.
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He grieved for the dispersing of their leaven, but for himself he was content to be accounted as nothing, so God might be glorified. For the use of it.
He grieved for the dispersing of their leaven, but for himself he was content to be accounted as nothing, so God might be glorified. For the use of it.
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It should teach us all as Moses here to be indifferent in matters of honour and preheminence,
It should teach us all as Moses Here to be indifferent in matters of honour and pre-eminence,
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so we may alway preserve Gods glory that that be not impeached, leave them to those that desire them,
so we may always preserve God's glory that that be not impeached, leave them to those that desire them,
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and hunt after them, as Haman that could indure none at the banquet but himself.
and hunt After them, as Haman that could endure none At the banquet but himself.
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As Pompey, and Cesar, the one would not indure an equall, the other not a superiou•.
As Pompey, and Cesar, the one would not endure an equal, the other not a superiou•.
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As the Pharisees that did all to bee seene of men; ••ery creatures of vaine glory.
As the Pharisees that did all to be seen of men; ••ery creatures of vain glory.
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And Diotrephes, a man that loved preheminence, 3 Joh. 9. Let us in the feare of God approve our selves to God, to have our consciences upright to him.
And Diotrephes, a man that loved pre-eminence, 3 John 9. Let us in the Fear of God approve our selves to God, to have our Consciences upright to him.
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And if once we know Gods favour towards us, we will slight all the dignities of the world,
And if once we know God's favour towards us, we will slight all the dignities of the world,
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and leave them to those Camelions that live by that ayre.
and leave them to those Chameleons that live by that air.
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And to come to the point intended, they are not commended that men commend, but that God commendeth:
And to come to the point intended, they Are not commended that men commend, but that God commends:
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One word of approbation from him is worth a thousand Encomiums, and large panegyricks of men:
One word of approbation from him is worth a thousand Encomiums, and large panegyrics of men:
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Surely, God will honour those that honour him. And such honour have all his Saints. When shall I pray for thee?
Surely, God will honour those that honour him. And such honour have all his Saints. When shall I pray for thee?
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Some out of this clause of Moses observe these three things.
some out of this clause of Moses observe these three things.
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First, Moses fitnesse to pray, if he will have it done presently, hee is content to doe it instantly if hee will. Secondly, Moses confidence in prayer;
First, Moses fitness to pray, if he will have it done presently, he is content to do it instantly if he will. Secondly, Moses confidence in prayer;
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any time when he will, he makes no doubt but God will heare him.
any time when he will, he makes no doubt but God will hear him.
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Thirdly, Moses charity, when shall I pray for thee? and thy people, and thy servants? Though hee were an enemy to him,
Thirdly, Moses charity, when shall I pray for thee? and thy people, and thy Servants? Though he were an enemy to him,
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and used him discourteously, yet hee would pray for him. First, when shall I pray? as if he were ready to pray alway.
and used him discourteously, yet he would pray for him. First, when shall I pray? as if he were ready to pray always.
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Godly people are alway in a good disposition for prayer. They keep in themselves a readinesse for the performance of that dutie.
Godly people Are always in a good disposition for prayer. They keep in themselves a readiness for the performance of that duty.
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We have a rule in divinitie, that affirmative precepts bind semper, but not ad semper, that is, a man is not tied to the continuall performance of them, to doe nothing else.
We have a Rule in divinity, that affirmative Precepts bind semper, but not ad semper, that is, a man is not tied to the continual performance of them, to do nothing Else.
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A man is not tied all day to pray, and continually to give almes, or to heare the word of God.
A man is not tied all day to pray, and continually to give alms, or to hear the word of God.
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But he is bound semper, that is, to have alway a readinesse of disposition to holy duties:
But he is bound semper, that is, to have always a readiness of disposition to holy duties:
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so here it was in Moses. It is fitly said by our blessed Saviour, pray alway, and by the Apostle, pray continually, 1 Thes. 5.17. There were those that grossely understood this:
so Here it was in Moses. It is fitly said by our blessed Saviour, pray always, and by the Apostle, pray continually, 1 Thebes 5.17. There were those that grossly understood this:
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for they thought the strength of that counsell and admonition was, that a man should wave preaching,
for they Thought the strength of that counsel and admonition was, that a man should wave preaching,
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and receiving of the Sacrament, and all parts of Gods worship, meerely for that dutie of prayer.
and receiving of the Sacrament, and all parts of God's worship, merely for that duty of prayer.
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Nay, they thought a man should intermit the works of his ordinary calling and vocation, meerely to be given to prayer:
Nay, they Thought a man should intermit the works of his ordinary calling and vocation, merely to be given to prayer:
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Therefore those Euchites, those men that pervert this place, of whom Austin, and others speake, they imployed all the time they could gaine from their sleepe, and meate, to pray.
Therefore those Euchites, those men that pervert this place, of whom Austin, and Others speak, they employed all the time they could gain from their sleep, and meat, to pray.
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It would but squander away the time, and ravell it out unprofitably to bestow a large confutation of these people.
It would but squander away the time, and ravell it out unprofitably to bestow a large confutation of these people.
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For certainly, God never intended that one of his ordinances should justle out another.
For Certainly, God never intended that one of his ordinances should justle out Another.
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There must be a time for hearing, and for praying, and for working in a mans calling.
There must be a time for hearing, and for praying, and for working in a men calling.
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That Apostle that saith, pray continually, saith, be instant in season and out of season to preach,
That Apostle that Says, pray continually, Says, be instant in season and out of season to preach,
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and heare the word, and wisheth them to give to the poore, and to worke in their callings.
and hear the word, and wishes them to give to the poor, and to work in their callings.
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God never intended his ordinances should enterfere, or exclude each other; but they must be sorted out in due time and in fit opportunitie.
God never intended his ordinances should enterfere, or exclude each other; but they must be sorted out in due time and in fit opportunity.
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But others have not well agreed about these words for praying continually. Some understand that this consists in a mans good life:
But Others have not well agreed about these words for praying continually. some understand that this consists in a men good life:
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he that lives a holy life prayes continually.
he that lives a holy life prays continually.
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Truely as the Greek father saith, good works have a loud voyce in the eares of God,
Truly as the Greek father Says, good works have a loud voice in the ears of God,
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and that man prayes still that is doing good still. Chrysostome sticks not to say that good works have the place of prayer with God, and impetrate.
and that man prays still that is doing good still. Chrysostom sticks not to say that good works have the place of prayer with God, and impetrate.
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But I think not that that is the meaning of the Apostle.
But I think not that that is the meaning of the Apostle.
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If therefore we understand it, pray continually; that is, at set times, and observe them with a non obstante. So Austin understands it.
If Therefore we understand it, pray continually; that is, At Set times, and observe them with a non Obstacle. So Austin understands it.
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Others understand it, Pray continually, that is, upon all fit occasions lift up your soules to God, though but in short ejaculations.
Others understand it, Pray continually, that is, upon all fit occasions lift up your Souls to God, though but in short ejaculations.
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Others understand it, pray continually, that is, without fainting, though you have not the returne of your petitions presently, yet pray without wearinesse.
Others understand it, pray continually, that is, without fainting, though you have not the return of your petitions presently, yet pray without weariness.
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Lastly, Austin lights upon another for our purpose, Pray continually, that is, ever be disposed, and fit to pray.
Lastly, Austin lights upon Another for our purpose, Pray continually, that is, ever be disposed, and fit to pray.
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That wee may say as David, O God my heart is ready.
That we may say as David, Oh God my heart is ready.
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Surely that David that could pray seven times a day, and that Daniel that could pray three times a day in a solemne manner, retiring themselves from all occasions to performe that dutie to God;
Surely that David that could pray seven times a day, and that daniel that could pray three times a day in a solemn manner, retiring themselves from all occasions to perform that duty to God;
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wee may well thinke that these people kept themselves in a fit disposition, in a readinesse to performe that dutie:
we may well think that these people kept themselves in a fit disposition, in a readiness to perform that duty:
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they were ready upon all occasions that God offered to turne themselves to God.
they were ready upon all occasions that God offered to turn themselves to God.
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I desire for the use of it that according to the example of Moses, and of these people, wee would be alway ready.
I desire for the use of it that according to the Exampl of Moses, and of these people, we would be always ready.
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There is a great defect, and it is the worse because it is so necessary a practise for us.
There is a great defect, and it is the Worse Because it is so necessary a practice for us.
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There be some that are so buried in the cares of the world, and so taken up with worldly occasions,
There be Some that Are so buried in the Cares of the world, and so taken up with worldly occasions,
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like Martha they are busie about many things, that they have no time with Mary to intend the best things.
like Martha they Are busy about many things, that they have no time with Marry to intend the best things.
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They are so unsetled by worldly occasions that it is a long time before they can put themselves into a course to pray:
They Are so unsettled by worldly occasions that it is a long time before they can put themselves into a course to pray:
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their hearts are untuned, they can hardly put them into a way of prayer, and supplication.
their hearts Are untuned, they can hardly put them into a Way of prayer, and supplication.
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2739
And when they come to it, as that old father said, their bodies are at Church,
And when they come to it, as that old father said, their bodies Are At Church,
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and their minds are at home.
and their minds Are At home.
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Others are so taken up with pleasures and recreations, that they have no mind to pray.
Others Are so taken up with pleasures and recreations, that they have no mind to pray.
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2742
There are other Epicurious, filthy people that outslip the morning prayer, and before the evening sacrifice comes, they drown their devotion in drinke, that they have more need of sleep then mind to pray.
There Are other Epicurious, filthy people that outslip the morning prayer, and before the evening sacrifice comes, they drown their devotion in drink, that they have more need of sleep then mind to pray.
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2743
There are others that put themselves from a preparation and readinesse to prayer by malice: they are so soure of that leaven that they know not how to pray.
There Are Others that put themselves from a preparation and readiness to prayer by malice: they Are so sour of that leaven that they know not how to pray.
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2744
It is not fit they should come to God for peace without peace. They make God bind their sinnes, because they will not forgive their brethren.
It is not fit they should come to God for peace without peace. They make God bind their Sins, Because they will not forgive their brothers.
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2745
We should so live, as they that looke daily to die, and if so, then we should be alway fit to pray.
We should so live, as they that look daily to die, and if so, then we should be always fit to pray.
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It is the best preparation for death, O there is none like that.
It is the best preparation for death, Oh there is none like that.
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2747
A spirit full of supplication, a soule that is still sending holy ejaculations to God Almighty,
A Spirit full of supplication, a soul that is still sending holy ejaculations to God Almighty,
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2748
and that keeps it selfe in a fitnesse for holy duties, that soule is fit to be a sacrifice to God, that soule can say, So come Lord Jesus.
and that keeps it self in a fitness for holy duties, that soul is fit to be a sacrifice to God, that soul can say, So come Lord jesus.
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2749
Therefore I beseech you in the name of God, take heed of worldlinesse, of Epicurianisme, of wantonnesse, of gluttony,
Therefore I beseech you in the name of God, take heed of worldliness, of Epicurianisme, of wantonness, of gluttony,
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2750
and surfeiting, of malice, and all grosse sinnes:
and surfeiting, of malice, and all gross Sins:
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2751
For these grosse sinnes that men accustome themselves to fall into, hurt the foot of prayer,
For these gross Sins that men accustom themselves to fallen into, hurt the foot of prayer,
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2752
and lame it, that it cannot goe to God, keepe your selves from these:
and lame it, that it cannot go to God, keep your selves from these:
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2753
be ever carefull in holy wayes to walke in the presence of God, and then you shall have encouragment to goe to the throne of grace,
be ever careful in holy ways to walk in the presence of God, and then you shall have encouragement to go to the throne of grace,
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and that with boldnesse, and confidence, which is the next thing in Moses prayer, he comes to God with confidence,
and that with boldness, and confidence, which is the next thing in Moses prayer, he comes to God with confidence,
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but so much for this time.
but so much for this time.
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THE NINTH SERMON Vpon EXOD. CHAP. 8. VERS. 10. Be it according to thy Word, that thou mayest know that there is none like the Lord our God.
THE NINTH SERMON Upon EXOD. CHAP. 8. VERS. 10. Be it according to thy Word, that thou Mayest know that there is none like the Lord our God.
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PHaraoh having pitched on the morrow, saith Moses, according to thy word be it. In the first place he yeelds, then hee gives the reason why he so yeelds.Pharaoh having pitched on the morrow, Says Moses, according to thy word be it. In the First place he yields, then he gives the reason why he so yields.
np1 vhg vvn p-acp dt n1, vvz np1, vvg p-acp po21 n1 vbi pn31. p-acp dt ord n1 pns31 vvz, cs pns31 vvz dt n1 c-crq pns31 av vvz.
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He yeelds, Bee it according to thy Word, that is, I will observe thine owne time.
He yields, be it according to thy Word, that is, I will observe thine own time.
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Then he gives the reason why he doth so, that thou mayst know that there is none like the Lord.
Then he gives the reason why he does so, that thou Mayest know that there is none like the Lord.
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It shall appeare in the removall of this judgement, thou shalt see all the Frogs confined to their proper element of water. For the first, the yeelding.
It shall appear in the removal of this judgement, thou shalt see all the Frogs confined to their proper element of water. For the First, the yielding.
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Be it according to thy word.
Be it according to thy word.
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Some man may think, it would have been more fit for Moses to expostulate then to yeeld to Pharaoh, & he might thus have said, Dost thou request a courtesie at my hands,
some man may think, it would have been more fit for Moses to expostulate then to yield to Pharaoh, & he might thus have said, Dost thou request a courtesy At my hands,
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and limit me my time? surely if I doe the favour, I will observe my own season, Beggers must be no choosers:
and limit me my time? surely if I do the favour, I will observe my own season, Beggars must be no choosers:
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if a man give freely, all circumstances are left in his discretion to his owne libertie.
if a man give freely, all Circumstances Are left in his discretion to his own liberty.
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But to answer these people, surely Moses had much disparaged himself, if having once yeelded to Pharaoh, the power of prescribing the time, he should have eaten his word.
But to answer these people, surely Moses had much disparaged himself, if having once yielded to Pharaoh, the power of prescribing the time, he should have eaten his word.
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First, it had been unworthy of Moses to have gone back.
First, it had been unworthy of Moses to have gone back.
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Pharaoh might have replyed and said, what inconstancy is this? to give with one hand,Pharaoh might have replied and said, what inconstancy is this? to give with one hand,
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and to take away with the other? thou either distrustest the cause, or art diffident of the power of thy God that thou wouldest feare me with.
and to take away with the other? thou either distrustest the cause, or art diffident of the power of thy God that thou Wouldst Fear me with.
cc pc-acp vvi av p-acp dt j-jn? pns21 d vv2 dt n1, cc n1 j pp-f dt n1 pp-f po21 n1 cst pns21 vmd2 vvi pno11 p-acp.
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Secondly, it would have appeared a great neglect in Moses of Pharaoh, he had given libertie to Pharaoh to prescribe the time.
Secondly, it would have appeared a great neglect in Moses of Pharaoh, he had given liberty to Pharaoh to prescribe the time.
ord, pn31 vmd vhi vvn dt j n1 p-acp np1 pp-f np1, pns31 vhd vvn n1 p-acp np1 pc-acp vvi dt n1.
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Princes are not to bee dallied with:
Princes Are not to be dallied with:
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if he should have fallen off now, and not have observed the time when Pharaoh had set it, certainly he had provoked Pharaoh, he had done wrong to the cause, the usage of Pharaoh had been course,
if he should have fallen off now, and not have observed the time when Pharaoh had Set it, Certainly he had provoked Pharaoh, he had done wrong to the cause, the usage of Pharaoh had been course,
cs pns31 vmd vhi vvn a-acp av, cc xx vhi vvn dt n1 c-crq np1 vhd vvn pn31, av-j pns31 vhd vvn np1, pns31 vhd vdn j-jn p-acp dt n1, dt n1 pp-f np1 vhd vbn n1,
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and unworthy of so great a Majestie. But to come to the observation, it is this.
and unworthy of so great a Majesty. But to come to the observation, it is this.
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It hath ever been the manner of Gods people in all times, fairely to intreat and easily to deale with,
It hath ever been the manner of God's people in all times, fairly to entreat and Easily to deal with,
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and respectively to use and not to irritate others that have been of place and qualitie,
and respectively to use and not to irritate Others that have been of place and quality,
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though they have been strangers to them, both in judgment and affections. In Gen. 4.7. saith God to Cain, in the behalf of Abel, his desire shall be to thee,
though they have been Strangers to them, both in judgement and affections. In Gen. 4.7. Says God to Cain, in the behalf of Abel, his desire shall be to thee,
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and thou shalt rule over him. and thou shalt Rule over him.
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As if he should say, if thou think that my acceptation of his sacrifice will puffe him up, feare not that, it shall not swell him so as that he shall forget that respect, that is due to thee as the elder brother, and the first borne.
As if he should say, if thou think that my acceptation of his sacrifice will puff him up, Fear not that, it shall not swell him so as that he shall forget that respect, that is due to thee as the elder brother, and the First born.
c-acp cs pns31 vmd vvi, cs pns21 vvb cst po11 n1 pp-f po31 n1 vmb n1 pno31 a-acp, vvb xx d, pn31 vmb xx vvi pno31 av c-acp cst pns31 vmb vvi d n1, cst vbz j-jn p-acp pno21 p-acp dt jc-jn n1, cc dt ord vvn.
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God will provide that his desire shall be subject to his brother in all things that are lawfull,
God will provide that his desire shall be Subject to his brother in all things that Are lawful,
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and he shall rule over him as the Elder. In Gen. 33.3. when Esau met Jacob, he bowed seven times to the ground, and in the course of his speech calls himself his servant:
and he shall Rule over him as the Elder. In Gen. 33.3. when Esau met Jacob, he bowed seven times to the ground, and in the course of his speech calls himself his servant:
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which was not a vaine, light complement, but seriously spoken:
which was not a vain, Light compliment, but seriously spoken:
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yet farre was it from betraying of his birthright (as some have thought,) by giving that away;
yet Far was it from betraying of his birthright (as Some have Thought,) by giving that away;
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but he did it shewing respect to him as hee was a great Prince, for so was Esau at this time.
but he did it showing respect to him as he was a great Prince, for so was Esau At this time.
cc-acp pns31 vdd pn31 vvg n1 p-acp pno31 c-acp pns31 vbds dt j n1, c-acp av vbds np1 p-acp d n1.
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For the promise he knew should be performed to his posteritie, the Idumeans served Israel from David to Joash 120. yeares,
For the promise he knew should be performed to his posterity, the Idumeans served Israel from David to Joash 120. Years,
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but the Israelites served not the Idumeans; he respected him though as a great Prince.
but the Israelites served not the Idumeans; he respected him though as a great Prince.
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The like we see in the carriage of Moses towards Edom in Num. 20. when the Israelites passed through their country, Moses sent a faire ambassage,
The like we see in the carriage of Moses towards Edom in Num. 20. when the Israelites passed through their country, Moses sent a fair ambassage,
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and desired a peaceable, and free way, and urgeth him by many arguments, and moves it the second time,
and desired a peaceable, and free Way, and urges him by many Arguments, and moves it the second time,
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when he found him so stiffe that he would not encline to the motion, they turned another way,
when he found him so stiff that he would not incline to the motion, they turned Another Way,
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so respective was he to that great man, though he were averse in his affections.
so respective was he to that great man, though he were averse in his affections.
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So in David towards Saul when he hath him at a great advantage as may be, there is not one unrespective word comes from him:
So in David towards Saul when he hath him At a great advantage as may be, there is not one unrespective word comes from him:
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if hee have occasion to speake to him himselfe, or to speak of him to others, his words and carriage were ever loyall and faithfull, and full of reverence.
if he have occasion to speak to him himself, or to speak of him to Others, his words and carriage were ever loyal and faithful, and full of Reverence.
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How ever some people disfigured him to him, certainly there was no passage of his life that had the least touch of disloyaltie to him.
How ever Some people disfigured him to him, Certainly there was no passage of his life that had the least touch of disloyalty to him.
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He knew he was the Lords anointed, and it was not a private injury that could wash off his dutie that he ought him as his Prince.
He knew he was the lords anointed, and it was not a private injury that could wash off his duty that he ought him as his Prince.
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The like we see in our blessed Lord, how respective he was in all his carriage towards those in authoritie;
The like we see in our blessed Lord, how respective he was in all his carriage towards those in Authority;
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how fairely he speaks in regard of Caesar, as unwilling to infringe any right or priviledg of that Prince:
how fairly he speaks in regard of Caesar, as unwilling to infringe any right or privilege of that Prince:
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nay, paying tribute that he need not, because he would not give offence.
nay, paying tribute that he need not, Because he would not give offence.
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And how soon did Paul retract that word that he sent out hastily, and sharply against Ananias, God shall smite thee thou whited wall? Act. 23. he ingenuously professed that he did not know him to bee the ruler of the people.
And how soon did Paul retract that word that he sent out hastily, and sharply against Ananias, God shall smite thee thou whited wall? Act. 23. he ingenuously professed that he did not know him to be the ruler of the people.
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And Cyprian taking occasion to speak of that place, saith he, they were Sacerdotes, &c. men unworthy of the place that they held,
And Cyprian taking occasion to speak of that place, Says he, they were Sacerdotes, etc. men unworthy of the place that they held,
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yet Paul was of that mind, that the very shadow of that honour he would not neglect, he would doe that that was due to the place they maintained.
yet Paul was of that mind, that the very shadow of that honour he would not neglect, he would do that that was due to the place they maintained.
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As our blessed Saviour himself, for all the priesthood was so depraved in his time, he diminished none of the right, and due of it:
As our blessed Saviour himself, for all the priesthood was so depraved in his time, he diminished none of the right, and due of it:
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but when he had healed the man, he bid him goe away, and shew himselfe to the Priest.
but when he had healed the man, he bid him go away, and show himself to the Priest.
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The use of it meets with such in these times that spie imperfections in the practises of men to dispense with themselves in the duties due to their places.
The use of it meets with such in these times that spy imperfections in the practises of men to dispense with themselves in the duties due to their places.
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Moses could have so reasoned here;Moses could have so reasoned Here;
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Pharaoh was a wicked man, and a persecutor of Gods people, and Moses had a great commission himself:Pharaoh was a wicked man, and a persecutor of God's people, and Moses had a great commission himself:
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but he loved not to irritate and provoke him, and use him unbefitting a Magistrate: no more should other men.
but he loved not to irritate and provoke him, and use him unbefitting a Magistrate: no more should other men.
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Let me tell you, Religion and pietie, eate not out good manners and Civilitie.
Let me tell you, Religion and piety, eat not out good manners and Civility.
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It is not the greatest zeale of a man against sinne that will beare him out in rude unmannerlinesse.
It is not the greatest zeal of a man against sin that will bear him out in rude unmannerliness.
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Even men that are wicked are to be used according to their place they maintaine;
Even men that Are wicked Are to be used according to their place they maintain;
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if they be never so prophane, if they have dignitie it must bee reverenced and their persons respected, Moses kindly condescends to Pharaoh.
if they be never so profane, if they have dignity it must be reverenced and their Persons respected, Moses kindly condescends to Pharaoh.
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But some may say, Did not Elisha the prophet forbid his man to salute any? Therefore there is a time when men may let downe these actions of common courtesie. Let not that be pretended.
But Some may say, Did not Elisha the Prophet forbid his man to salute any? Therefore there is a time when men may let down these actions of Common courtesy. Let not that be pretended.
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The meaning is hee should make such expedition that he should not delay, as men in complements:
The meaning is he should make such expedition that he should not Delay, as men in compliments:
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for that would hinder the worke.
for that would hinder the work.
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And although Saint John say, that there are some men that we should not bid God speed:
And although Saint John say, that there Are Some men that we should not bid God speed:
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It intimates onely an intimate familiaritie that is forbidden.
It intimates only an intimate familiarity that is forbidden.
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Or else secondly, such salutations as carry approbation of the evill wayes that a man is found in.
Or Else secondly, such salutations as carry approbation of the evil ways that a man is found in.
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But for common offices of humanitie and kindnesse they are not forbidden. Christ would have his Apostles when they came to any place, to salute the house.
But for Common Offices of humanity and kindness they Are not forbidden. christ would have his Apostles when they Come to any place, to salute the house.
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If a man bee never so flagiciously wicked, nay if he bee excommunicated, which is the highest curse that can light on him;
If a man be never so flagiciously wicked, nay if he be excommunicated, which is the highest curse that can Light on him;
cs dt n1 vbi av-x av av-j j, uh-x cs pns31 vbb vvn, r-crq vbz dt js n1 cst vmb vvi p-acp pno31;
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for all that civill courtesies must not be denied. Ambrose used Theodosius with all respect, though he were excommunicated.
for all that civil courtesies must not be denied. Ambrose used Theodosius with all respect, though he were excommunicated.
c-acp d cst j n2 vmb xx vbi vvn. np1 vvn np1 p-acp d n1, cs pns31 vbdr vvn.
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And he that is excommunicated is not more then a heathen, but as a heathen,
And he that is excommunicated is not more then a heathen, but as a heathen,
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and if so, the heathen must be used fairely and kindly, and not irritated and provoked, contrary to the dignitie they maintaine.
and if so, the heathen must be used fairly and kindly, and not irritated and provoked, contrary to the dignity they maintain.
cc cs av, dt n-jn vmb vbi vvn av-j cc av-j, cc xx vvn cc vvn, j-jn p-acp dt n1 pns32 vvb.
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Therefore whatsoever men except against the persons of men, give the place the honour that is due.
Therefore whatsoever men except against the Persons of men, give the place the honour that is due.
av q-crq n2 c-acp p-acp dt n2 pp-f n2, vvb dt n1 dt n1 cst vbz j-jn.
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So did Moses with Pharaoh, he would not goe back from that hee had said, lest he should impaire the honour of so great a Magistrate. So much for that.
So did Moses with Pharaoh, he would not go back from that he had said, lest he should impair the honour of so great a Magistrate. So much for that.
av vdd np1 p-acp np1, pns31 vmd xx vvi av p-acp cst pns31 vhd vvn, cs pns31 vmd vvi dt n1 pp-f av j dt n1. av av-d c-acp d.
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Be it according to thy Word. A second thing I observe, that is, the cheerfulnesse of Moses undertaking this businesse;Be it according to thy Word. A second thing I observe, that is, the cheerfulness of Moses undertaking this business;
vbb pn31 vvg p-acp po21 n1. dt ord n1 pns11 vvb, cst vbz, dt n1 pp-f np1 vvg d n1;
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for marke, in common speech when we yeeld to a mans motion, what say we? Be it so, I am content, your word shall stand, I will do as you have said:
for mark, in Common speech when we yield to a men motion, what say we? Be it so, I am content, your word shall stand, I will do as you have said:
p-acp n1, p-acp j n1 c-crq pns12 vvb p-acp dt ng1 n1, r-crq vvb pns12? vbb pn31 av, pns11 vbm j, po22 n1 vmb vvi, pns11 vmb vdi c-acp pn22 vhb vvn:
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this argueth a cheerfull and willing performance.
this argue a cheerful and willing performance.
d vvz dt j cc j n1.
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And Moses being about a worke of mercy, to remove a judgement, this cheerfulnesse sets out the worke.
And Moses being about a work of mercy, to remove a judgement, this cheerfulness sets out the work.
np1 np1 vbg p-acp dt n1 pp-f n1, pc-acp vvi dt n1, d n1 vvz av dt n1.
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Paul saith if a man shew mercy, he should doe it cheerfully, with hilaritie, with a kind of pleasantnesse.Paul Says if a man show mercy, he should do it cheerfully, with hilarity, with a kind of pleasantness.
np1 vvz cs dt n1 vvb n1, pns31 vmd vdi pn31 av-j, p-acp n1, p-acp dt n1 pp-f n1.
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The same Apostle, he forbids the contrary:
The same Apostle, he forbids the contrary:
dt d n1, pns31 vvz dt n-jn:
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for he would not have men doe it out of sorrow or grudgingly, inforcedly, 2 Cor. 9.2. and he gives a very good reason:
for he would not have men do it out of sorrow or grudgingly, inforcedly, 2 Cor. 9.2. and he gives a very good reason:
c-acp pns31 vmd xx vhi n2 vdb pn31 av pp-f n1 cc av-vvg, av-vvn, crd np1 crd. cc pns31 vvz dt j j n1:
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for God loves a cheerfull giver. If it be in that service that God requires for himself;
for God loves a cheerful giver. If it be in that service that God requires for himself;
c-acp np1 vvz dt j n1. cs pn31 vbb p-acp d n1 cst np1 vvz p-acp px31;
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if it be an office of love to our brethren, cheerfulnesse hath ever a speciall commendation, 1 Tim. 6. rich men are wished to be ready to distribute. That is the cheerfull affection that is spoken of.
if it be an office of love to our brothers, cheerfulness hath ever a special commendation, 1 Tim. 6. rich men Are wished to be ready to distribute. That is the cheerful affection that is spoken of.
cs pn31 vbb dt n1 pp-f n1 p-acp po12 n2, n1 vhz av dt j n1, crd np1 crd j n2 vbr vvn pc-acp vbi j pc-acp vvi. cst vbz dt j n1 cst vbz vvn pp-f.
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And works of mercy are compared to sowing in the Scriptures. Every man desires a faire seed-time:
And works of mercy Are compared to sowing in the Scriptures. Every man Desires a fair seedtime:
cc n2 pp-f n1 vbr vvn p-acp vvg p-acp dt n2. np1 n1 vvz dt j n1:
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so every man should give chearefully, for the more cheerfull the seed-time, the more expectation there is of the harvest.
so every man should give cheerfully, for the more cheerful the seedtime, the more expectation there is of the harvest.
av d n1 vmd vvi av-j, p-acp dt av-dc j dt n1, dt av-dc n1 pc-acp vbz pp-f dt n1.
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It is said in Psal. 112. The good man is mercifull; the old translation reads it, the pleasant, the merry man is mercifull.
It is said in Psalm 112. The good man is merciful; the old Translation reads it, the pleasant, the merry man is merciful.
pn31 vbz vvn p-acp np1 crd dt j n1 vbz j; dt j n1 vvz pn31, dt j, dt j n1 vbz j.
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And Austin reads it, the sweet man. And why? he gives a very good reason for it:
And Austin reads it, the sweet man. And why? he gives a very good reason for it:
cc np1 vvz pn31, dt j n1. cc c-crq? pns31 vvz dt j j n1 p-acp pn31:
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for saith he, it maks a man sweet in the nostrills of God, when hee is cheerfull in doing that that is good;
for Says he, it makes a man sweet in the nostrils of God, when he is cheerful in doing that that is good;
c-acp vvz pns31, pn31 vvz dt n1 j p-acp dt n2 pp-f np1, c-crq pns31 vbz j p-acp vdg d cst vbz j;
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Whereas on the other side, if it be necessitated, and extorted from him, saith Austin, God will poure him out of his mouth as a man doth that that is unsavory and unsweet that troubles his tongue, that is fit for nothing but ejection.
Whereas on the other side, if it be necessitated, and extorted from him, Says Austin, God will pour him out of his Mouth as a man does that that is unsavoury and unsweet that Troubles his tongue, that is fit for nothing but ejection.
cs p-acp dt j-jn n1, cs pn31 vbb vvn, cc j-vvn p-acp pno31, vvz np1, np1 vmb vvi pno31 av pp-f po31 n1 p-acp dt n1 vdz d d vbz j cc j-u cst vvz po31 n1, cst vbz j p-acp pix cc-acp n1.
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Now this cheerfulnesse when a man is to doe good, should appeare three wayes. First, a man should find in his heart: Deut. 15.10.
Now this cheerfulness when a man is to do good, should appear three ways. First, a man should find in his heart: Deuteronomy 15.10.
av d n1 c-crq dt n1 vbz pc-acp vdi j, vmd vvi crd n2. ord, dt n1 vmd vvi p-acp po31 n1: np1 crd.
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saith the Lord, thou shalt give him in his need, and thou shalt not find thine heart grieved, when thou givest.
Says the Lord, thou shalt give him in his need, and thou shalt not find thine heart grieved, when thou givest.
vvz dt n1, pns21 vm2 vvi pno31 p-acp po31 n1, cc pns21 vm2 xx vvi po21 n1 vvn, c-crq pns21 vv2.
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Thou shalt not find thy bowels locked up, so the word signifieth in the Epistle of John, the locking up of a mans bowels.
Thou shalt not find thy bowels locked up, so the word signifies in the Epistle of John, the locking up of a men bowels.
pns21 vm2 xx vvi po21 n2 vvn a-acp, av dt n1 vvz p-acp dt n1 pp-f np1, dt vvg a-acp pp-f dt ng1 n2.
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A man must not find his heart straitned, but be so cheerfull in his disposition for this purpose,
A man must not find his heart straitened, but be so cheerful in his disposition for this purpose,
dt n1 vmb xx vvi po31 n1 vvd, cc-acp vbi av j p-acp po31 n1 p-acp d n1,
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as if he rejoyced in the opportunities that God offers for the exercise of his charitie.
as if he rejoiced in the opportunities that God offers for the exercise of his charity.
c-acp cs pns31 vvd p-acp dt n2 cst np1 vvz p-acp dt n1 pp-f po31 n1.
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Secondly, there must be cheerfulnesse in a mans countenance:
Secondly, there must be cheerfulness in a men countenance:
ord, pc-acp vmb vbi n1 p-acp dt ng1 n1:
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for if a man do a work of mercy with an austere look, and a clouded brow, he puts gravell into that bread he gives,
for if a man do a work of mercy with an austere look, and a clouded brow, he puts gravel into that bred he gives,
c-acp cs dt n1 vdb dt n1 pp-f n1 p-acp dt j n1, cc dt j-vvn n1, pns31 vvz n1 p-acp d n1 pns31 vvz,
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and soures the favour hee would bestow, so as it is unacceptable.
and soures the favour he would bestow, so as it is unacceptable.
cc vvz dt n1 pns31 vmd vvi, av c-acp pn31 vbz j.
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Therefore Solomon speaks of a man with an evill eye, and bids eate not his bread, that when he sees a man eate his meat, wisheth him choak't, that when he gives a penny he casts an eye after it as if he wished it in his purse againe:
Therefore Solomon speaks of a man with an evil eye, and bids eat not his bred, that when he sees a man eat his meat, wishes him choked, that when he gives a penny he Cast an eye After it as if he wished it in his purse again:
av np1 vvz pp-f dt n1 p-acp dt j-jn n1, cc vvz vvb xx po31 n1, cst c-crq pns31 vvz dt n1 vvi po31 n1, vvz pno31 vvn, cst c-crq pns31 vvz dt n1 pns31 vvz dt n1 p-acp pn31 c-acp cs pns31 vvd pn31 p-acp po31 n1 av:
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such a mans charitie would not be had, if a man could be without it. Thirdly, there must be cheerfulnesse in a mans words.
such a men charity would not be had, if a man could be without it. Thirdly, there must be cheerfulness in a men words.
d dt ng1 n1 vmd xx vbi vhn, cs dt n1 vmd vbi p-acp pn31. ord, pc-acp vmb vbi n1 p-acp dt ng1 n2.
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Thus it is said that Joseph spake comfortably to his brethren. And so Boaz to Ruth, and David to the poore Egyptian servant;
Thus it is said that Joseph spoke comfortably to his brothers. And so Boaz to Ruth, and David to the poor Egyptian servant;
av pn31 vbz vvn cst np1 vvd av-j p-acp po31 n2. cc av np1 p-acp n1, cc np1 p-acp dt j jp n1;
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And so our blessed Lord to the woman that came trembling before him, and was afraid of being checked, he did not onely comfort her,
And so our blessed Lord to the woman that Come trembling before him, and was afraid of being checked, he did not only Comfort her,
cc av po12 j-vvn n1 p-acp dt n1 cst vvd vvg p-acp pno31, cc vbds j pp-f vbg vvn, pns31 vdd xx av-j vvi pno31,
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but perfect the worke of mercy on her.
but perfect the work of mercy on her.
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For the use of it, it meets with many in these dayes, there be those that their hearts are dead in them,
For the use of it, it meets with many in these days, there be those that their hearts Are dead in them,
p-acp dt n1 pp-f pn31, pn31 vvz p-acp d p-acp d n2, pc-acp vbi d cst po32 n2 vbr j p-acp pno32,
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as Naballs, like a stone, there is no cheerfulnesse in their inward man, they will doe but so much as the Law compells them, and there is an end.
as Nabal's, like a stone, there is no cheerfulness in their inward man, they will do but so much as the Law compels them, and there is an end.
c-acp n2, av-j dt n1, pc-acp vbz dx n1 p-acp po32 j n1, pns32 vmb vdi cc-acp av av-d c-acp dt n1 vvz pno32, cc pc-acp vbz dt n1.
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Or it may be when it is racked out with importunity, and extreame solicitation that is done,
Or it may be when it is racked out with importunity, and extreme solicitation that is done,
cc pn31 vmb vbi c-crq pn31 vbz vvn av p-acp n1, cc j-jn n1 cst vbz vdn,
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and nothing else, which as Ambrose saith is to give, not out of judgement, but out of a desire to be free from importunity;
and nothing Else, which as Ambrose Says is to give, not out of judgement, but out of a desire to be free from importunity;
cc pix av, r-crq p-acp np1 vvz vbz p-acp vvi, xx av pp-f n1, cc-acp av pp-f dt n1 pc-acp vbi j p-acp n1;
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there are a number of these sponges in the world that suck a great deale, but you must squeeze them before you can get any thing from them.
there Are a number of these sponges in the world that suck a great deal, but you must squeeze them before you can get any thing from them.
pc-acp vbr dt n1 pp-f d n2 p-acp dt n1 cst vvb dt j n1, cc-acp pn22 vmb vvi pno32 p-acp pn22 vmb vvi d n1 p-acp pno32.
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How do these ever think to have thanks of God? he loves a cheerfull giver; or of men? when Seneca saith a man that receives a benefit from him, he doth not receive it,
How do these ever think to have thanks of God? he loves a cheerful giver; or of men? when Senecca Says a man that receives a benefit from him, he does not receive it,
q-crq vdb d av vvb pc-acp vhi n2 pp-f np1? pns31 vvz dt j n1; cc pp-f n2? q-crq np1 vvz dt n1 cst vvz dt n1 p-acp pno31, pns31 vdz xx vvi pn31,
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but it is wrung from him:
but it is wrung from him:
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therefore he thinks not himself so obliged to requitall, or to be responsary for such a favour.
Therefore he thinks not himself so obliged to requital, or to be responsary for such a favour.
av pns31 vvz xx px31 av vvn p-acp n1, cc pc-acp vbi j p-acp d dt n1.
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Secondly, you have those, that if they enlarge themselves to any matter of bountie, and charitie, they brow-beate the poore, those that need them;
Secondly, you have those, that if they enlarge themselves to any matter of bounty, and charity, they browbeat the poor, those that need them;
ord, pn22 vhb d, cst cs pns32 vvb px32 p-acp d n1 pp-f n1, cc n1, pns32 j dt j, d cst vvb pno32;
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they look so austerely and sullenly, and superciliously as if they would eate them, as if as the Baziliske they would kill them with their looks.
they look so austerely and sullenly, and superciliously as if they would eat them, as if as the Baziliske they would kill them with their looks.
pns32 vvb av av-j cc j, cc av-j c-acp cs pns32 vmd vvi pno32, c-acp cs p-acp dt n1 pns32 vmd vvi pno32 p-acp po32 n2.
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Thirdly, you have those, that if they do any thing, they do it with such language and so rate the poore man as if he were a dog rather then a man,
Thirdly, you have those, that if they do any thing, they do it with such language and so rate the poor man as if he were a dog rather then a man,
ord, pn22 vhb d, cst cs pns32 vdb d n1, pns32 vdb pn31 p-acp d n1 cc av vvb dt j n1 c-acp cs pns31 vbdr dt n1 av-c cs dt n1,
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and bore Gods Image as well as he. The sonne of Syrack gives better counsell, Blemish not thy good deeds with evill words,
and boar God's Image as well as he. The son of Syriac gives better counsel, Blemish not thy good Deeds with evil words,
cc vvd npg1 n1 c-acp av c-acp pns31. dt n1 pp-f vvb vvz jc n1, vvi xx po21 j n2 p-acp j-jn n2,
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for sometimes a good word is better then the gift, and so it is.for sometime a good word is better then the gift, and so it is.
c-acp av dt j n1 vbz jc cs dt n1, cc av pn31 vbz.
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Therefore in the second place, it is a use of instruction to us all to find our hearts cheerfull upon the occasions that God ministreth for the exercise of our charitie.
Therefore in the second place, it is a use of instruction to us all to find our hearts cheerful upon the occasions that God Ministereth for the exercise of our charity.
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We are about to commemorate the greatest favour that God ever did, in sending his Sonne to take our nature, and to die.
We Are about to commemorate the greatest favour that God ever did, in sending his Son to take our nature, and to die.
pns12 vbr a-acp p-acp j dt js n1 cst np1 av vdd, p-acp vvg po31 n1 pc-acp vvi po12 n1, cc pc-acp vvi.
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If our hearts be open, it is well: O let us blesse God for the opportunities he ministreth to us;
If our hearts be open, it is well: Oh let us bless God for the opportunities he Ministereth to us;
cs po12 n2 vbb j, pn31 vbz av: uh vvb pno12 vvi np1 p-acp dt n2 pns31 vvz p-acp pno12;
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for the abilitie he hath given to us to refresh the bowels of those that are necessitated.
for the ability he hath given to us to refresh the bowels of those that Are necessitated.
p-acp dt n1 pns31 vhz vvn p-acp pno12 pc-acp vvi dt n2 pp-f d cst vbr vvn.
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And let us thank God that wee are not in a condition of want, but that God hath given us some abilitie to give.
And let us thank God that we Are not in a condition of want, but that God hath given us Some ability to give.
cc vvb pno12 vvi np1 cst pns12 vbr xx p-acp dt n1 pp-f n1, cc-acp cst np1 vhz vvn pno12 d n1 pc-acp vvi.
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Secondly, let us be cheerfull in our countenance.
Secondly, let us be cheerful in our countenance.
ord, vvb pno12 vbi j p-acp po12 n1.
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And thirdly, in our words, let us speake Gnaleb, to the hearts of those that are in necessitie, as the Hebrew is;
And Thirdly, in our words, let us speak Gnaleb, to the hearts of those that Are in necessity, as the Hebrew is;
cc ord, p-acp po12 n2, vvb pno12 vvi np1, p-acp dt n2 pp-f d cst vbr p-acp n1, c-acp dt njp vbz;
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give them the comfort that is fit for them, for with such sacrifice God is pleased.
give them the Comfort that is fit for them, for with such sacrifice God is pleased.
vvb pno32 dt n1 cst vbz j p-acp pno32, c-acp p-acp d n1 np1 vbz vvn.
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So much for the yeelding of Moses.
So much for the yielding of Moses.
av av-d c-acp dt j-vvg pp-f np1.
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Now he comes to the reason, That thou mayst know that there is none like the Lord our God.
Now he comes to the reason, That thou Mayest know that there is none like the Lord our God.
av pns31 vvz p-acp dt n1, cst pns21 vm2 vvi cst pc-acp vbz pix j dt n1 po12 n1.
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And now beloved, while Moses assigneth this reason, let all men be satisfied that thought Moses indiscreet in yeelding to the motion;
And now Beloved, while Moses assigneth this reason, let all men be satisfied that Thought Moses indiscreet in yielding to the motion;
cc av vvn, cs np1 vvz d n1, vvb d n2 vbb vvn cst vvd np1 j p-acp vvg p-acp dt n1;
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Now you see his ayme, he intends the glory of God, he intends to teach Pharaoh such a lesson as he never learned before.
Now you see his aim, he intends the glory of God, he intends to teach Pharaoh such a Lesson as he never learned before.
av pn22 vvb po31 n1, pns31 vvz dt n1 pp-f np1, pns31 vvz pc-acp vvi np1 d dt n1 c-acp pns31 av-x vvd a-acp.
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If he had done it in his owne time, he had not promoted the glory of God so much;
If he had done it in his own time, he had not promoted the glory of God so much;
cs pns31 vhd vdn pn31 p-acp po31 d n1, pns31 vhd xx vvn dt n1 pp-f np1 av av-d;
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therefore now it makes him justifiable, and makes him an example to us, which shall be the observation.
Therefore now it makes him justifiable, and makes him an Exampl to us, which shall be the observation.
av av pn31 vvz pno31 j, cc vvz pno31 dt n1 p-acp pno12, r-crq vmb vbi dt n1.
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In all our actions to ayme at the glory of God.
In all our actions to aim At the glory of God.
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It is the Queene of all causes, the end of all things, the glory of God.
It is the Queen of all Causes, the end of all things, the glory of God.
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Joshua perswades Achan to a full and free confession from this way, to give glory 〈 ◊ 〉 God, joshua persuades achan to a full and free Confessi from this Way, to give glory 〈 ◊ 〉 God,
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though he knew that he should expose his life to danger, yet let him give glory to God, Jos. 7. It is the counsell of David, Psal. 22.23. O ye of the seed of Israel glorifie the Lord.
though he knew that he should expose his life to danger, yet let him give glory to God, Jos. 7. It is the counsel of David, Psalm 22.23. Oh you of the seed of Israel Glorify the Lord.
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And it is the practise of David if you marke it, Sam. 6. when he brought the Arke,
And it is the practice of David if you mark it, Sam. 6. when he brought the Ark,
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and danced before it, and was reproached by his wife that relished not those good things, saith he, I have done it before the Lord, which Tostatus interpreting saith, I have done it to the honour of God, thou sayst I am vile, I care not if I were more base, so God may be glorified, I will be more vile.
and danced before it, and was reproached by his wife that relished not those good things, Says he, I have done it before the Lord, which Tostado interpreting Says, I have done it to the honour of God, thou Sayest I am vile, I care not if I were more base, so God may be glorified, I will be more vile.
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It is that that God himself indents with man for, Psal. 50. Call upon me in the day of trouble, I will heare thee, and thou shalt glorifie me.
It is that that God himself indents with man for, Psalm 50. Call upon me in the day of trouble, I will hear thee, and thou shalt Glorify me.
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There is a supposition of a day of trouble; and an imposition of a dutie, we must call upon God:
There is a supposition of a day of trouble; and an imposition of a duty, we must call upon God:
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and Gods composition, Man must glorifie him, and God will heare.
and God's composition, Man must Glorify him, and God will hear.
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So you shall find it is the counsell of our blessed Saviour, Let your light so shine before men that others may see your good works and glorifie your Father which is in heaven, Matth. 5.16. It is that that our blessed Saviour sets downe in the first petition of the Lords prayer, hallowed be thy name; It is that that our blessed Lord in his practise had respect to, Joh. 17.4. Father (saith he) I have glorified thee on earth.
So you shall find it is the counsel of our blessed Saviour, Let your Light so shine before men that Others may see your good works and Glorify your Father which is in heaven, Matthew 5.16. It is that that our blessed Saviour sets down in the First petition of the lords prayer, hallowed be thy name; It is that that our blessed Lord in his practice had respect to, John 17.4. Father (Says he) I have glorified thee on earth.
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It is that that Paul would have to be remembred in all our actions, whether you eate or drinke,
It is that that Paul would have to be remembered in all our actions, whither you eat or drink,
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or whatsoever you doe, doe all to the glory of God, 1 Cor. 10. The children of God have been so sensible of Gods honour that they have not dared to doe the least thing whereby they might impaire ir.or whatsoever you do, do all to the glory of God, 1 Cor. 10. The children of God have been so sensible of God's honour that they have not dared to do the least thing whereby they might impair ir.
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The sense of Gods honour made Abraham compose that jarre betweene Lot and him. This is that that kept Joseph from satisfying the lascivious desire of his mistris.
The sense of God's honour made Abraham compose that jar between Lot and him. This is that that kept Joseph from satisfying the lascivious desire of his mistress.
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This kept Mordecai from bowing to Haman: he would not have stood to give that proud Persian reverence but for this.
This kept Mordecai from bowing to Haman: he would not have stood to give that proud Persian Reverence but for this.
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First, it was more then civill that he required.
First, it was more then civil that he required.
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Secondly, he was an Agagite that God had cursed, in both which respects he should have diminished the glory of God.
Secondly, he was an Agagite that God had cursed, in both which respects he should have diminished the glory of God.
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It was respect to this that kept Daniel from eating his portion of meate, and the three children from bowing to the Image.
It was respect to this that kept daniel from eating his portion of meat, and the three children from bowing to the Image.
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This made Paul and Barnabas so zealous, that they flew in among the people when they would have sacrificed to them,
This made Paul and Barnabas so zealous, that they flew in among the people when they would have sacrificed to them,
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because it intrenched upon the honour of God, Act. 14. This made Peter refuse the honour that Cornelius would have done;
Because it entrenched upon the honour of God, Act. 14. This made Peter refuse the honour that Cornelius would have done;
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and the Angel refuse it from the hands of John, because they knew they should wrong God in his glory.
and the Angel refuse it from the hands of John, Because they knew they should wrong God in his glory.
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And this was the reason that the fathers of the Church, when there was a motion made for the composing of differences betweene them,
And this was the reason that the Father's of the Church, when there was a motion made for the composing of differences between them,
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and some Arian heretiques that stood up:
and Some Arian Heretics that stood up:
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a little would have done it, the least letter in the Alphabet, Iota, in the words NONLATINALPHABET, they would not lend a word, not a syllable, not a letter;
a little would have done it, the least Letter in the Alphabet, Iota, in the words, they would not lend a word, not a syllable, not a Letter;
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why? because they were jealous of giving away the honour of God, and that that belonged to his glory.
why? Because they were jealous of giving away the honour of God, and that that belonged to his glory.
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And what is the reason that we joyne not with those in the Church of Rome in giving such unlimited honour to the Virgin Mary, and to other Saints,
And what is the reason that we join not with those in the Church of Room in giving such unlimited honour to the Virgae Marry, and to other Saints,
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but that we are afraid to take from God, and give to the creature? we must be jealous of his glory.
but that we Are afraid to take from God, and give to the creature? we must be jealous of his glory.
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Why do we not pray to Saints as they doe? because it is due to God,
Why do we not pray to Saints as they do? Because it is due to God,
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and it is an impeachment of his honour since invocation is proper to him.
and it is an impeachment of his honour since invocation is proper to him.
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The children of God are so zealous of his glory, that they regard not their goods, no not their lives to set it forward; Paul saith, Phil, 1.20. I rejoyce whether by life or death God shall be glorified, hee cared not for his life.
The children of God Are so zealous of his glory, that they regard not their goods, no not their lives to Set it forward; Paul Says, Philip, 1.20. I rejoice whither by life or death God shall be glorified, he cared not for his life.
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So wee see in our blessed Lord himselfe, Joh. 12.27. Father, what shall I say? free me from this houre:
So we see in our blessed Lord himself, John 12.27. Father, what shall I say? free me from this hour:
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but yet I came into the world for this houre, glorifie thy name. As man, he desired the cup might passe from him:but yet I Come into the world for this hour, Glorify thy name. As man, he desired the cup might pass from him:
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but when he considered that God intended his glory in his suffiering, Father (saith he) glorifie thy name what ever come.
but when he considered that God intended his glory in his suffiering, Father (Says he) Glorify thy name what ever come.
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Nay the Children of God have been so zealous to promote Gods glory, that they have not regarded their owne salvation.
Nay the Children of God have been so zealous to promote God's glory, that they have not regarded their own salvation.
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It is a notable instance of Moses, who was conceited that if God should destroy the people now, part of his glory would bee impaired, saith he, Lord if thou wilt doe this rase me out of the book of life.
It is a notable instance of Moses, who was conceited that if God should destroy the people now, part of his glory would be impaired, Says he, Lord if thou wilt do this raze me out of the book of life.
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Rather then Gods honour should be impaired among the heathen that were apt to take occasion to blaspheme God, Moses was willing to forfeit his owne salvation.
Rather then God's honour should be impaired among the heathen that were apt to take occasion to Blaspheme God, Moses was willing to forfeit his own salvation.
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So Paul for the same Israel, hee was content to be Anathema for them. The glory of God in their salvation was so deare to him.
So Paul for the same Israel, he was content to be Anathema for them. The glory of God in their salvation was so deer to him.
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Thus respective the children of God have ever been to bring glory to God in all their actions.
Thus respective the children of God have ever been to bring glory to God in all their actions.
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But one thing will bee questioned, what man can give glory to God? As Iohn Baptist said of Christ, I have need to be baptized of thee,
But one thing will be questioned, what man can give glory to God? As John Baptist said of christ, I have need to be baptised of thee,
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and comest thou to me? God had need to give us glory, and honour, and he must give it us if we have any true honour.and Comest thou to me? God had need to give us glory, and honour, and he must give it us if we have any true honour.
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Are wee like to bring glory to him? to set forth his glory? Was not God glorious and happy before ever there were Angels or men to praise him?
are we like to bring glory to him? to Set forth his glory? Was not God glorious and happy before ever there were Angels or men to praise him?
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Saith Ambrose, God is not the better if wee praise him, or the worse if we dispraise him:
Says Ambrose, God is not the better if we praise him, or the Worse if we dispraise him:
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what can this worthlesse filme of flesh that tumbles up and downe our mouthes, adde to the glory of God.
what can this worthless film of Flesh that tumbles up and down our mouths, add to the glory of God.
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The schoolemen answer, God accepts it to increase his glory ad extra, though ad intra there bee no increase, or diminution.
The Schoolmen answer, God accepts it to increase his glory ad extra, though ad intra there be no increase, or diminution.
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Therefore for the use of it, it meets with a number in the world of whom the Apostles speech will bee verified, they seek their owne, but not the glory of God;
Therefore for the use of it, it meets with a number in the world of whom the Apostles speech will be verified, they seek their own, but not the glory of God;
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men build, but as the builders of Babel, to get themselves a name. Marke, saith Chrysostome, to get themselves a name, not God the glory.
men built, but as the Builders of Babel, to get themselves a name. Mark, Says Chrysostom, to get themselves a name, not God the glory.
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So Calvin observes concerning that passage out of the mouth of Nebuchadnezzar. Is not this great Babel that I have built for my honour, &c. Marke, all is for himself, not for the glory of God or the good of the State.
So calvin observes Concerning that passage out of the Mouth of Nebuchadnezzar. Is not this great Babel that I have built for my honour, etc. Mark, all is for himself, not for the glory of God or the good of the State.
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So there are a number that do almes, they performe the worke, but as the Pharisees, not for the glory of God,
So there Are a number that do alms, they perform the work, but as the Pharisees, not for the glory of God,
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but for their owne prayse, they do their works that they may be seen of men.
but for their own praise, they do their works that they may be seen of men.
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So there are a number that make profession of Religion; what!
So there Are a number that make profession of Religion; what!
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for the glory of God? No, to build up themselves in the opinion of the world, that men may conceite of them to be religious.
for the glory of God? No, to built up themselves in the opinion of the world, that men may conceit of them to be religious.
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So there are those that doe good works sometimes; Is it for the glory of God? No, for their owne temporall ends;
So there Are those that do good works sometime; Is it for the glory of God? No, for their own temporal ends;
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or it may be as the Papists to merit by them, that they may be said to be their own Saviours:
or it may be as the Papists to merit by them, that they may be said to be their own Saviors:
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So Gods glory is made the last, man sets his owne ends first;
So God's glory is made the last, man sets his own ends First;
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Take heed, if God have not his first end in his glory, our glory shall be our shame.
Take heed, if God have not his First end in his glory, our glory shall be our shame.
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Therefoae let us take heed ever, that first our intentions be the glory of God,
Therefoae let us take heed ever, that First our intentions be the glory of God,
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whether we eate or drink, do all to his praise and honour, and whatsoever wee can doe by any meanes promote it.
whither we eat or drink, do all to his praise and honour, and whatsoever we can do by any means promote it.
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Art thou a Magistrate? respect Gods glory in that.
Art thou a Magistrate? respect God's glory in that.
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Art thou a Minister? preach not thy selfe, but have a care to advance the glory of God,
Art thou a Minister? preach not thy self, but have a care to advance the glory of God,
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and build up the body of his Sonne.
and built up the body of his Son.
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Art thou a father of children and a master? in the nurturing of them look to the glory of God.
Art thou a father of children and a master? in the nurturing of them look to the glory of God.
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Dost thou desire issue? look not so much to have some to perpetuate thy memory,
Dost thou desire issue? look not so much to have Some to perpetuate thy memory,
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but set ke it as a holy seed, whereby God may be glorified. Art thou a rich man? honour God with thy substance.
but Set ke it as a holy seed, whereby God may be glorified. Art thou a rich man? honour God with thy substance.
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Art thou honorable? improve thy honour to the glory God. What estate soever thou art in, looke principally to promote the glory of God;
Art thou honourable? improve thy honour to the glory God. What estate soever thou art in, look principally to promote the glory of God;
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It is the end of all things.
It is the end of all things.
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God hath made all things for his owne glory, and should it not bee the end of our actions? Secondly, In him we live, move, God hath made all things for his own glory, and should it not be the end of our actions? Secondly, In him we live, move,
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and have our being, should not wee live to his glory? He is our Alpha, from him we came;and have our being, should not we live to his glory? He is our Alpha, from him we Come;
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should hee not bee our Omega, to whom wee should tend? Therefore as all the Rivers come from the Sea,
should he not be our Omega, to whom we should tend? Therefore as all the rivers come from the Sea,
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and pay all their tribute to that great Lord, so let all our actions tend to him.
and pay all their tribute to that great Lord, so let all our actions tend to him.
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Thirdly, while wee glorifie God, wee honour our selves, as Austin observes upon that in the Lords Prayer, hallowed be thy name, saith he, understand it well,
Thirdly, while we Glorify God, we honour our selves, as Austin observes upon that in the lords Prayer, hallowed be thy name, Says he, understand it well,
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and thou prayest for thy selfe:
and thou Prayest for thy self:
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for when thou prayest that Gods name may be hallowed, thou prayest that thy selfe may be sanctified,
for when thou Prayest that God's name may be hallowed, thou Prayest that thy self may be sanctified,
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when thou honorest-God thou honorest thy self, and those that honour him, he will honour.
when thou honorest-God thou honorest thy self, and those that honour him, he will honour.
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Let us look to it, and seriously intend it, and be farre from doing any thing whereby we may dishonour God.
Let us look to it, and seriously intend it, and be Far from doing any thing whereby we may dishonour God.
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It was the fault of David, he did that, whereby the enemies of God blasphemed. It was the fault of those in the time of Christ, they dishonored him.
It was the fault of David, he did that, whereby the enemies of God blasphemed. It was the fault of those in the time of christ, they dishonoured him.
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It is that that Paul layes to the charge of the Jewes, they caused Gods name to be evill spoken of among the heathen.
It is that that Paul lays to the charge of the Jews, they caused God's name to be evil spoken of among the heathen.
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It is that that I feare many of us are guiltie of, that by our lewd carriage we cause Religion,
It is that that I Fear many of us Are guilty of, that by our lewd carriage we cause Religion,
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and the name of God to be evill spoken of in Gath, and in the streets of Askalon.
and the name of God to be evil spoken of in Gaza, and in the streets of Ashkelon.
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Every ingenuous nature is sensible of the house hee springs of, and would by no meanes blemish it:
Every ingenuous nature is sensible of the house he springs of, and would by no means blemish it:
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Shall he abuse our sister as a whore? say the sons of Jacob to their father.Shall he abuse our sister as a whore? say the Sons of Jacob to their father.
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Every good child is sensible of the honour of his father, and every subject of the honour of his country,
Every good child is sensible of the honour of his father, and every Subject of the honour of his country,
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and shall not we be of the honour of God? He is jealous of his honour,
and shall not we be of the honour of God? He is jealous of his honour,
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and if we suffer it to fall in our hands, we shall smart: for God can glorifie himselfe in our confusion. So much of that. Now for the words themselves.
and if we suffer it to fallen in our hands, we shall smart: for God can Glorify himself in our confusion. So much of that. Now for the words themselves.
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There is none like the Lord our God. A most true saying, you have it every where in Scripture, Deut. 33.26.There is none like the Lord our God. A most true saying, you have it every where in Scripture, Deuteronomy 33.26.
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There is none like the God of Jeshurun, 2 Sam. 22. O Lord thou art great, There is none like the God of Jeshurun, 2 Sam. 22. Oh Lord thou art great,
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and there is none like to thee, 1 King. 8.23. saith Solomon. There is none like thee O Lord either in heaven above, or in the earth beneath, Psal. 86.8. There is none like thee O God, neither are the workes of others like thine, Esay 46.9. I am God, and there is none like to me, Jer. 10.6, 7. twise over, There is none like the Lord, there is none like the Lord, Micah 7.18. Who is like to thee? So every where the Scripture saith, there is none like to God.and there is none like to thee, 1 King. 8.23. Says Solomon. There is none like thee Oh Lord either in heaven above, or in the earth beneath, Psalm 86.8. There is none like thee Oh God, neither Are the works of Others like thine, Isaiah 46.9. I am God, and there is none like to me, Jer. 10.6, 7. twice over, There is none like the Lord, there is none like the Lord, micah 7.18. Who is like to thee? So every where the Scripture Says, there is none like to God.
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The Maccabees were called so from Judas Maccabeus, and he was called so from the letters he carried in his Ensigne,
The Maccabees were called so from Judas Maccabeus, and he was called so from the letters he carried in his Ensign,
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and they were Mem, Caph, Aleph, and Jod; The meaning of it is this, who is like thee O Lord? among the Gods there is none.
and they were Man, Caph, Aleph, and Jod; The meaning of it is this, who is like thee Oh Lord? among the God's there is none.
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So he that strove with the Dragon, Rev. 12. Michael, the signification of his name is, who is like as God? There is none like God.
So he that strove with the Dragon, Rev. 12. Michael, the signification of his name is, who is like as God? There is none like God.
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I could instance in a number of particulars: take these foure. There is none like him in veritie, and truth:
I could instance in a number of particulars: take these foure. There is none like him in verity, and truth:
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for he is the onely true God. So you have it, 1 Thess. 1. The Idols of the heathens were but Idols,for he is the only true God. So you have it, 1 Thess 1. The Idols of the Heathens were but Idols,
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and an Idoll is nothing, 1 Cor. 8. that is, nothing to that a man conceits him to bee.
and an Idol is nothing, 1 Cor. 8. that is, nothing to that a man conceits him to be.
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The Hebrewes call them Elilim some say, quasi al elohim, because they are not Gods, but it is better from another word Elili, that signifies nothing.
The Hebrews call them Elilim Some say, quasi all elohim, Because they Are not God's, but it is better from Another word Elili, that signifies nothing.
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God is the onely true God. Secondly, none is like him in unitie;
God is the only true God. Secondly, none is like him in unity;
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The Gods of the heathens were infinite, every Citie, every Towne, every Hamlet had their Gods. Ambrose cals them, The broode of Gods:
The God's of the Heathens were infinite, every city, every Town, every Hamlet had their God's Ambrose calls them, The brood of God's:
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and that Polytheisme brought Atheisme into the world. It is not so with God, Heare Israel, the Lord thy God is one.
and that Polytheism brought Atheism into the world. It is not so with God, Hear Israel, the Lord thy God is one.
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Thirdly, there is none like him in puritie. The Gods of the heathens, were good followes.
Thirdly, there is none like him in purity. The God's of the Heathens, were good follows.
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Who can indure to heare of a God that sometimes would thunder, and sometimes commmit adultery? The Idols are called sometimes in Scriptures, dunghill Gods. So the Idolls of the heathen were so obscene,
Who can endure to hear of a God that sometime would thunder, and sometime commmit adultery? The Idols Are called sometime in Scriptures, dunghill God's So the Idols of the heathen were so obscene,
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and filthy and abominable, that they might well be so called. It is not so with God, he is the holy one of Israel.
and filthy and abominable, that they might well be so called. It is not so with God, he is the holy one of Israel.
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Holy and reverend is his name. And the Angels themselves call him Holy, holy, holy, Lord God of Sabaoth; Holy and reverend is his name. And the Angels themselves call him Holy, holy, holy, Lord God of Sabaoth;
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and his pure eyes can indure no iniquitie. So he is a holy God. Lastly, none is like him in power.
and his pure eyes can endure no iniquity. So he is a holy God. Lastly, none is like him in power.
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The Gods of the heathen, and those that worshipped those imaginary deities that men set up, they could not defend those that trusted in them, nor defend themselves.
The God's of the heathen, and those that worshipped those imaginary deities that men Set up, they could not defend those that trusted in them, nor defend themselves.
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How oft were they carried captive, as we read in stories? Jacob when he was gone from Laban was pursued with a great deale of hostilitie;
How oft were they carried captive, as we read in stories? Jacob when he was gone from Laban was pursued with a great deal of hostility;
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and his first cry is, why hast thou stollen my Gods? Proper Gods that might be stollen.
and his First cry is, why hast thou stolen my God's? Proper God's that might be stolen.
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So it is a good speech, Judg. 6. Let Baal plead for himselfe.
So it is a good speech, Judges 6. Let Baal plead for himself.
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What! is his Image demolished? is he not able to revenge his owne quarrell? Let him plead for himselfe.
What! is his Image demolished? is he not able to revenge his own quarrel? Let him plead for himself.
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So Dagon though the great God of the Philistims, yet hee could not keep himselfe from being broken by a fall.
So Dagon though the great God of the philistines, yet he could not keep himself from being broken by a fallen.
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Senacherib found a difference betweene the Gods of those countries that he had subdued, and the God of Israel: he found hee was such a one as could not be stood against.Sennacherib found a difference between the God's of those countries that he had subdued, and the God of Israel: he found he was such a one as could not be stood against.
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2984
Not to multiply more, see the power of God acknowledged in that place, 1 King. 18. where the contestation was between Elias, and the Priests of Baal, whose sacrifice should be accepted first.
Not to multiply more, see the power of God acknowledged in that place, 1 King. 18. where the contestation was between Elias, and the Priests of Baal, whose sacrifice should be accepted First.
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The Priests of Baal leaped upon the Altar, and as a company of madmen, and bedlams, cut themselves with knives till the blood gushed out, they cryed and roared till their throats were dry,
The Priests of Baal leapt upon the Altar, and as a company of madmen, and bedlams, Cut themselves with knives till the blood gushed out, they cried and roared till their throats were dry,
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and all would not bring a sparke of fire.
and all would not bring a spark of fire.
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Eliah prayes to God, and it was done, and the fire comes, and consumes not the sacrifice onely,Elijah prays to God, and it was done, and the fire comes, and consumes not the sacrifice only,
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but licks up all about it;
but licks up all about it;
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so the people cry out, The Lord he is God, not Baal, but Jehovah, for he exceeds all.
so the people cry out, The Lord he is God, not Baal, but Jehovah, for he exceeds all.
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But this is not a thing that we need stand on; we must come nearer. For surely Moses intended that Pharaoh must know God to be the onely Lord.
But this is not a thing that we need stand on; we must come nearer. For surely Moses intended that Pharaoh must know God to be the only Lord.
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How could this be? Moses no doubt understood that by this judgement on him,
How could this be? Moses no doubt understood that by this judgement on him,
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and by the removing of it his eyes would be so in lightned, that he should see there is none like God.
and by the removing of it his eyes would be so in lightened, that he should see there is none like God.
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God is known in afflicting of judgments. God is known in afflicting of Judgments.
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And that especially, first, when it is a strange judgement, when it is a fearefull judgment.
And that especially, First, when it is a strange judgement, when it is a fearful judgement.
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As that judgment of Sodome, when there came fire from heaven. Saith Salvianus, when God sent hell out of heaven, fire and brimstone.
As that judgement of Sodom, when there Come fire from heaven. Says Salvianus, when God sent hell out of heaven, fire and brimstone.
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So when the earth swallowed Corah, and his company, it was a strange and fearefull judgement.
So when the earth swallowed Corah, and his company, it was a strange and fearful judgement.
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Secondly, sometime a judgment is remarkable, when it is unseasonable in regard of the time; as the eclipse, and darknesse at Christs suffering, for it was not a naturall Eclipse:
Secondly, sometime a judgement is remarkable, when it is unseasonable in regard of the time; as the eclipse, and darkness At Christ suffering, for it was not a natural Eclipse:
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God shewed his power, he made the Sun withdraw his light, and left the earth wrapped in obscuritie.
God showed his power, he made the Sun withdraw his Light, and left the earth wrapped in obscurity.
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Thirdly, Gods power is more remarkable when it is sudden, such as that that Samuel brought upon the people, that in the middest of harvest at his word there came thunder and lightning,
Thirdly, God's power is more remarkable when it is sudden, such as that that Samuel brought upon the people, that in the midst of harvest At his word there Come thunder and lightning,
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and abundance of raine, that spoyled their indeavours. For as Tostatus saith upon the place, he looked not Astronomically;
and abundance of rain, that spoiled their endeavours. For as Tostado Says upon the place, he looked not Astronomically;
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he stayed not till there was a meete time of bringing things about; but presently, and that made it more fearfull to the people.
he stayed not till there was a meet time of bringing things about; but presently, and that made it more fearful to the people.
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And as in the inflicting of judgments Gods hand may easily be seen, and is remarkable,
And as in the inflicting of Judgments God's hand may Easily be seen, and is remarkable,
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so in the removing of it, and that I thinke Moses intends. For when a judgment hath been long upon a people, and they have smarted soundly,
so in the removing of it, and that I think Moses intends. For when a judgement hath been long upon a people, and they have smarted soundly,
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and have used all meanes they can devise, and yet it is not removed:
and have used all means they can devise, and yet it is not removed:
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in the end turning themselves to God, and he removing it, this makes them know the Lord to be God.
in the end turning themselves to God, and he removing it, this makes them know the Lord to be God.
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This was Pharaohs case, to which Moses had respect when he said this, That thou mayst know that there is none like the Lord.
This was Pharaohs case, to which Moses had respect when he said this, That thou Mayest know that there is none like the Lord.
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For you know the hand of God was heavy upon him by the Frogs, they were such annoyance to him and his servants, that they could have no meat dressed,
For you know the hand of God was heavy upon him by the Frogs, they were such annoyance to him and his Servants, that they could have no meat dressed,
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or be quiet in their beds, it was a terrible incumbrance, no question he consulted with the Magicians to remove them. They could not do it:
or be quiet in their Beds, it was a terrible encumbrance, no question he consulted with the Magicians to remove them. They could not do it:
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God gave them leave to bring them, but they had neither leave, nor power to take them away.
God gave them leave to bring them, but they had neither leave, nor power to take them away.
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God useth the devill sometimes in the execution of justice: but never to doe a worke of mercy.
God uses the Devil sometime in the execution of Justice: but never to do a work of mercy.
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The bringing of the Frogs was a judgment, the taking of them away was a mercy.
The bringing of the Frogs was a judgement, the taking of them away was a mercy.
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It was not for the devill to do that. It is like enough that Pharaoh supplicated God:
It was not for the Devil to do that. It is like enough that Pharaoh supplicated God:
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all will not doe, till Pharaoh desire Moses. So that now when all is gone by the prayer of Moses, he must needs know the Lord to be the God, that there is none like him.
all will not do, till Pharaoh desire Moses. So that now when all is gone by the prayer of Moses, he must needs know the Lord to be the God, that there is none like him.
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When Eliah told Ahab that there should be no raine in Israel but according to his word,
When Elijah told Ahab that there should be no rain in Israel but according to his word,
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and that the drought should continue three years, and six moneths:
and that the drought should continue three Years, and six months:
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you may thinke this, that Ahab sought meanes for the preservation of the Cattell, and consulted with his great God that he worshipped to remove this judgement, it would not doe, it must be the God of Elias that must doe it:
you may think this, that Ahab sought means for the preservation of the Cattle, and consulted with his great God that he worshipped to remove this judgement, it would not do, it must be the God of Elias that must do it:
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and that Elias that was the bridle of heaven, as Basill calls him, he must unlock heaven, and poure out raine abundantly.
and that Elias that was the bridle of heaven, as Basil calls him, he must unlock heaven, and pour out rain abundantly.
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So the obduracie of the Philistims was so great, that having took the Arke of God among them, they indured seven moneths vexation of hemeroids,
So the obduracy of the philistines was so great, that having took the Ark of God among them, they endured seven months vexation of hemeroids,
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and many people died, yet they held out till at last they saw no time could cure it.
and many people died, yet they held out till At last they saw no time could cure it.
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They consulted with their Priest, and hee said, go, and make such an offering, and saith he, give glory to the God of Israel:
They consulted with their Priest, and he said, go, and make such an offering, and Says he, give glory to the God of Israel:
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as if he had said, it is not your Dagon, nor all the means you can use, that can free you from this judgement,
as if he had said, it is not your Dagon, nor all the means you can use, that can free you from this judgement,
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but acknowledg that it is Gods judgment, & that there is none like him Ionas r•ns away from his commission,
but acknowledge that it is God's judgement, & that there is none like him Ionas r•ns away from his commission,
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and a whirlwind followes him, and seizeth upon the whole ship, they were all in danger through him.
and a whirlwind follows him, and seizes upon the Whole ship, they were all in danger through him.
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They were not wanting to use all meanes to secure themselves, every man called upon his God;
They were not wanting to use all means to secure themselves, every man called upon his God;
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they unladed the ship, and cast away whatsoever might be an incumbrance, and hurt to them, they left nothing unattempted, they rowed with all sedulitie to bring it to land.
they unladed the ship, and cast away whatsoever might be an encumbrance, and hurt to them, they left nothing unattempted, they rowed with all sedulity to bring it to land.
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All would not doe, it must be the God of Jonas that must doe it, all their Gods could not do it.
All would not do, it must be the God of Jonah that must do it, all their God's could not do it.
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There is none like the God of Israel.
There is none like the God of Israel.
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So it was with Paul, Act. 27. hee was in a great storme, for three dayes they never saw Sun nor Star;
So it was with Paul, Act. 27. he was in a great storm, for three days they never saw Sun nor Star;
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at the last, Paul having revealed from God that they should all be safe, he bids them take a good heart to themselves,
At the last, Paul having revealed from God that they should all be safe, he bids them take a good heart to themselves,
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for none of them should perish:
for none of them should perish:
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but it was the God that Paul served that must do it, and must help them in this extremitie, and so he did.
but it was the God that Paul served that must do it, and must help them in this extremity, and so he did.
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Eusebius in the fifth book of his history, Chap. 5. tells, that under Marcus Aurelius the Emperour, there was a Legion of Christian Souldiers.Eusebius in the fifth book of his history, Chap. 5. tells, that under Marcus Aurelius the Emperor, there was a Legion of Christian Soldiers.
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The army was in great distresse: for the enemy came close to them, and they were exceedingly pinched for water.
The army was in great distress: for the enemy Come close to them, and they were exceedingly pinched for water.
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The company of Christians betooke themselves to prayer, thereupon the Lord sent such a thunder and lightning as discomfited the enemy,
The company of Christians betook themselves to prayer, thereupon the Lord sent such a thunder and lightning as discomfited the enemy,
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and such abundance of raine, that satisfied their thirst: so that Army was after called the thundering Legion.
and such abundance of rain, that satisfied their thirst: so that Army was After called the thundering Legion.
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All that the Pagan Gods cannot doe, the God of the Christians must do it: there is none like him.
All that the Pagan God's cannot do, the God of the Christians must do it: there is none like him.
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Therefore for the use of it.
Therefore for the use of it.
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Let this teach us when it pleaseth the Lord to send us deliverance to acknowledge his power;
Let this teach us when it Pleases the Lord to send us deliverance to acknowledge his power;
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to see Gods hand in it.
to see God's hand in it.
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Though there may bee some subordinate meanes used, give God the praise, let him have all the glory.
Though there may be Some subordinate means used, give God the praise, let him have all the glory.
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I will but turne any of you back to some extremitie you have beene in by sicknesse of body:
I will but turn any of you back to Some extremity you have been in by sickness of body:
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some desperate case you have been drawn to, was it thy wealth that would abate thy paine? was it thy friends that could keep off thy fit? was it thy former pleasures could give thee comfort? Nay did it not increase thy vexation, thy guiltinesse in the misusing of them,
Some desperate case you have been drawn to, was it thy wealth that would abate thy pain? was it thy Friends that could keep off thy fit? was it thy former pleasures could give thee Comfort? Nay did it not increase thy vexation, thy guiltiness in the misusing of them,
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and in the distempered abuse of them? did it not increase thy dollour? could the Physitians helpe thee? did not they give thee for lost? thy case was to be deplored, till it pleased this God to whom none is like to rescue thee from the jawes of death.
and in the distempered abuse of them? did it not increase thy dolour? could the Physicians help thee? did not they give thee for lost? thy case was to be deplored, till it pleased this God to whom none is like to rescue thee from the Jaws of death.
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Hast thou been left to tempests of mind;
Hast thou been left to tempests of mind;
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to terrours of soule? then tell mee, and speake true from thy heart, did all those carnall receipts of gaming, drinking,
to terrors of soul? then tell me, and speak true from thy heart, did all those carnal receipts of gaming, drinking,
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and businesse, and whatsoever, did all help? were they not miserable comforters, Physitians of no value? till God spake to thy conscience peace,
and business, and whatsoever, did all help? were they not miserable Comforters, Physicians of no valve? till God spoke to thy conscience peace,
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and said to thy soule, I am thy salvation, thou hadst no comfort nor joy. It is impossible it should be otherwise.
and said to thy soul, I am thy salvation, thou Hadst no Comfort nor joy. It is impossible it should be otherwise.
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There is no God like our God, he alone will do it, all things else are as reeds of Egypt, nothing can help, there is none like him.
There is no God like our God, he alone will do it, all things Else Are as reeds of Egypt, nothing can help, there is none like him.
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As that woman was answered by the King, O woman, if God do not help thee,
As that woman was answered by the King, Oh woman, if God do not help thee,
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how shall I help thee? There is no help from man unlesse God strike in.how shall I help thee? There is no help from man unless God strike in.
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Therefore see God in thy deliverance, acknowledge his power; share it not between the creator, and the creature:
Therefore see God in thy deliverance, acknowledge his power; share it not between the creator, and the creature:
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for it is the Lords doing that it might be mervailous in our eyes. That thou mayest know that there is none like the Lord. Marke here.
for it is the lords doing that it might be marvelous in our eyes. That thou Mayest know that there is none like the Lord. Mark Here.
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The works of God so enlighten the wicked that though they convert them not, yet they convince them. The works of God so enlighten the wicked that though they convert them not, yet they convince them.
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Thou shalt know that the Lord is God, and confesse that there is none like him,
Thou shalt know that the Lord is God, and confess that there is none like him,
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if it doe thee not good, it shall further thy condemnation.
if it do thee not good, it shall further thy condemnation.
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So the works of God convince the judgments of wicked men, though they convert them not.
So the works of God convince the Judgments of wicked men, though they convert them not.
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And that is enough to make them inexcusable, Rom. 1. Jeroboam, when his hand was restored, he could not but say, there was no God like the God of Israel, and that the Prophet was a true Prophet.
And that is enough to make them inexcusable, Rom. 1. Jeroboam, when his hand was restored, he could not but say, there was no God like the God of Israel, and that the Prophet was a true Prophet.
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So Manasseh when he was humbled by affliction, hee knew the Lord, 2 Chron. 33. So Nebuchadnezzar when God gives abilitie to Daniel to interpret his dreame,
So Manasses when he was humbled by affliction, he knew the Lord, 2 Chronicles 33. So Nebuchadnezzar when God gives ability to daniel to interpret his dream,
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and to tell him what it was without, being informed of it, he saith, there is no God like thine.
and to tell him what it was without, being informed of it, he Says, there is no God like thine.
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So afterward when he saw the deliverance of the three children out of the furnace, he saith, there is no God like him.
So afterwards when he saw the deliverance of the three children out of the furnace, he Says, there is no God like him.
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I say not that he became a good man afterward:
I say not that he became a good man afterwards:
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yet so farre the light beat upon his eyes, that though it enlightned him not, it dazeled him.
yet so Far the Light beatrice upon his eyes, that though it enlightened him not, it dazzled him.
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So Darius acknowledged the God of Daniel to be the great God when he preserved him in the middest of the ravenous Lions.
So Darius acknowledged the God of daniel to be the great God when he preserved him in the midst of the ravenous Lions.
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So Antiochus, 2 Maccab. 9. though he stood out a great while in the obstinacie of his heart, at the last he submitted,
So Antiochus, 2 Maccab 9. though he stood out a great while in the obstinacy of his heart, At the last he submitted,
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and acknowledged the great God, that no flesh could stand against him. For the use of it, it is this;
and acknowledged the great God, that no Flesh could stand against him. For the use of it, it is this;
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to labour for more then this;
to labour for more then this;
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for fince this befals wicked men, to be convinced in their judgements, we should make further use of it then so.
for fince this befalls wicked men, to be convinced in their Judgments, we should make further use of it then so.
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It is pitie but wee should go further then the sonnes of Belial. Nay Belzebub himselfe goes thus farre, the devills beleeve and tremble. And there was a time when the devill confessed our Lord:
It is pity but we should go further then the Sons of Belial. Nay Belzebub himself Goes thus Far, the Devils believe and tremble. And there was a time when the Devil confessed our Lord:
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and it is good for us to goe further then they:
and it is good for us to go further then they:
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therefore when the hand of God is against thee, acknowledge not onely Gods power, but go forward, humble thy self before God, finde out that Achan, find out thy finne, protest against it:
Therefore when the hand of God is against thee, acknowledge not only God's power, but go forward, humble thy self before God, find out that achan, find out thy fin, protest against it:
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and when this is done, take thy leave of thy finne, divorce thy selfe from thine iniquitie,
and when this is done, take thy leave of thy fin, divorce thy self from thine iniquity,
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and never more renew thy acquaintance with it.
and never more renew thy acquaintance with it.
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This is the fruit that ought to be of Gods deliverances, not onely to see that God delivereth,
This is the fruit that ought to be of God's Deliverances, not only to see that God Delivereth,
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but to what end, that thou mightest be more holy afterward.
but to what end, that thou Mightest be more holy afterwards.
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O it grieves my soule to thinke, that many people, though they be not so atheisticall but they will acknowledge Gods hand in smiting, and in delivering of them:
Oh it grieves my soul to think, that many people, though they be not so atheistical but they will acknowledge God's hand in smiting, and in delivering of them:
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yet God knowes they make no good use of it.
yet God knows they make no good use of it.
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I will goe back but to the great plague, when our waters were turned into blood:
I will go back but to the great plague, when our waters were turned into blood:
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did not the destroying Angel that marched furiously as Jehu, make the stoutest heart to tremble? No question.
did not the destroying Angel that marched furiously as Jehu, make the Stoutest heart to tremble? No question.
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And the retreate was as sudden as the increase.
And the retreat was as sudden as the increase.
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Every man can say, God was to be magnified for that, and it was a very great mercy;
Every man can say, God was to be magnified for that, and it was a very great mercy;
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but what use do we make of it? God looks for fruit. If wee acknowledge it to be Gods worke, we are convinced of Gods power:
but what use do we make of it? God looks for fruit. If we acknowledge it to be God's work, we Are convinced of God's power:
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but what fruit is there? The devill is convinced of Gods power: but have we brought forth fruit? Oh, some fruits we supererogate with God in.
but what fruit is there? The Devil is convinced of God's power: but have we brought forth fruit? O, Some fruits we supererogate with God in.
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If it be blasphemy, or lust, or oppression, and uncharitablenesse, God shall have more then he desires:
If it be blasphemy, or lust, or oppression, and uncharitableness, God shall have more then he Desires:
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but these are not the fruits that God looks for.
but these Are not the fruits that God looks for.
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Are not we as ambitious, as proud, as excessive, as fraudulent as ever we were? What one finne in this Citie (shall I say) is removed? nay I would it were abated.
are not we as ambitious, as proud, as excessive, as fraudulent as ever we were? What one fin in this city (shall I say) is removed? nay I would it were abated.
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Nay beloved, I feare, and I feare to speak it; we are againe ready, and white to another Sicle.
Nay Beloved, I Fear, and I Fear to speak it; we Are again ready, and white to Another Sickle.
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O, it is a fearefull thing when the comming of Gods judgements shall make us humble,
O, it is a fearful thing when the coming of God's Judgments shall make us humble,
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and the removing of it shall make us unthankfull: for this shewes that that humiliation was inforced, and not ingenuous.
and the removing of it shall make us unthankful: for this shows that that humiliation was enforced, and not ingenuous.
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Therefore let us look that the next cup be more bitter;
Therefore let us look that the next cup be more bitter;
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look to it, there will worse things befall us, because we acknowledg the power of God and have not brought forth fruit worthy of so great a blessing.
look to it, there will Worse things befall us, Because we acknowledge the power of God and have not brought forth fruit worthy of so great a blessing.
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Lastly, to shut up all, there is one thing more, and that is this, Our God.
Lastly, to shut up all, there is one thing more, and that is this, Our God.
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There is no God like our God; In what a neare relation God stands to his people, I shewed before.
There is no God like our God; In what a near Relation God Stands to his people, I showed before.
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All that I will do is by way of application, to worke upon us to a holy recognition of Gods favour that he hath drawne us nearer to him then many thousands in the world.
All that I will do is by Way of application, to work upon us to a holy recognition of God's favour that he hath drawn us nearer to him then many thousands in the world.
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There is a great deale of divinitie in Pronouns, saith Luther: I am sure, there is a great deale of comfort.
There is a great deal of divinity in Pronouns, Says Luther: I am sure, there is a great deal of Comfort.
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For God to be the God of all the world in a generall latitude, it is not so much, but to be our God;
For God to be the God of all the world in a general latitude, it is not so much, but to be our God;
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to inclose, and impropriate this God to us, that we should say he is our God,
to enclose, and impropriate this God to us, that we should say he is our God,
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and we are his people, this is a wondrous comfort.
and we Are his people, this is a wondrous Comfort.
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Now then what is required of us? As wee draw this God neare our selves,
Now then what is required of us? As we draw this God near our selves,
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and say as Thomas did, my God, and my Lord, Joh. 20. As we draw neare to him:
and say as Thomas did, my God, and my Lord, John 20. As we draw near to him:
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So let our conversation be worthy of so neare a relation. For God will be honored in all that come so neare him.
So let our Conversation be worthy of so near a Relation. For God will be honoured in all that come so near him.
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He can better indure the wickednesse of those that are out of the Church, and the pales of it,
He can better endure the wickedness of those that Are out of the Church, and the pales of it,
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then the prophanenesse of those that are in it.
then the profaneness of those that Are in it.
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He will have those that he hath taken so especiall a charge of it, that they be holy,
He will have those that he hath taken so especial a charge of it, that they be holy,
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& plous, & that their conversations be as becometh the Gospel.
& Pious, & that their conversations be as Becometh the Gospel.
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Therefore as oft as we reflect upon our relation, let it be ever a motive to a holy conversation.
Therefore as oft as we reflect upon our Relation, let it be ever a motive to a holy Conversation.
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For to say our God, and to be full of grosse sine, as we are, it is a foule soloecisme.
For to say our God, and to be full of gross sine, as we Are, it is a foul solecism.
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It is that that God most abhorres, for he is a pure God, and his pure eyes cannot indure iniquity.
It is that that God most abhors, for he is a pure God, and his pure eyes cannot endure iniquity.
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We must live to his glory, and honour him that hath drawn us so near him;
We must live to his glory, and honour him that hath drawn us so near him;
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and then we are sure that he will not leave us till he have perfected us in glory;
and then we Are sure that he will not leave us till he have perfected us in glory;
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Christ shall be ours, and God through Christ shall be ours; and God through Christ being ours, all things shall be ours.
christ shall be ours, and God through christ shall be ours; and God through christ being ours, all things shall be ours.
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