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One Heart and one Way. Preached 1639. ZACH. 14.9. And the Lord shall be King over all the earth;
One Heart and one Way. Preached 1639. ZACH. 14.9. And the Lord shall be King over all the earth;
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in that day shall there be one Lord and his name one. GOD leaves not himself without witness, nor his Church without witnesses;
in that day shall there be one Lord and his name one. GOD leaves not himself without witness, nor his Church without Witnesses;
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and therefore he did in all ages raise up Prophets not only for his Churches present Direction and Consolation,
and Therefore he did in all ages raise up prophets not only for his Churches present Direction and Consolation,
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but also to shew unto them what should come to pass in the latter daies.
but also to show unto them what should come to pass in the latter days.
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God having now opened the graves of his people, commanded deliverances for Jacob, and turned their captivity as the Rivers in the South, sent forth his prisoners by the blood of the Covenant, out of the pit in which there was no water, Chap. 9.11.
God having now opened the graves of his people, commanded Deliverances for Jacob, and turned their captivity as the rivers in the South, sent forth his Prisoners by the blood of the Covenant, out of the pit in which there was no water, Chap. 9.11.
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being now come again into their own Land, they were apt to please themselves with thoughts of ease and peace,
being now come again into their own Land, they were apt to please themselves with thoughts of ease and peace,
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as if they should now live in an Ile of providence, where they should enjoy a perpetual summer:
as if they should now live in an I'll of providence, where they should enjoy a perpetual summer:
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therefore in this captivity the Lord doth fore-warn them of greater sufferings that they were to undergo in the last times.
Therefore in this captivity the Lord does forewarn them of greater sufferings that they were to undergo in the last times.
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Wherein we have first the Judgement it self denounced, setting forth an utter over-throw, and a perfect conquest:
Wherein we have First the Judgement it self denounced, setting forth an utter overthrow, and a perfect conquest:
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the day of the Lord cometh, when the spoil shall be divided in the middle of thee, ver. the day of the Lord comes, when the spoil shall be divided in the middle of thee, ver.
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12. which being spoken after their return from Babylon, must needs be understood deultima clade, of the last destruction of their City,
12. which being spoken After their return from Babylon, must needs be understood deultima clade, of the last destruction of their city,
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and the present dissipation of their Nation. Secondly, here is a description of their miserable condition at this time:
and the present dissipation of their nation. Secondly, Here is a description of their miserable condition At this time:
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the light shall not be clear nor dark, ver. 6. non stabilis aliqua temporum ratio, there shall be nothing certain:the Light shall not be clear nor dark, ver. 6. non stabilis Any Temporum ratio, there shall be nothing certain:
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in doubtful times we are subject alwaies to new fears: daily changes are continual dangers:
in doubtful times we Are Subject always to new fears: daily changes Are continual dangers:
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quasi in continuo crepusculo, it shall be neither day nor night, mixtures of hope and fear:quasi in continuo crepusculo, it shall be neither day nor night, mixtures of hope and Fear:
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they cannot say it is so dark as there is an end of their hopes, &c. nor so light as there is an end of their fears.
they cannot say it is so dark as there is an end of their hope's, etc. nor so Light as there is an end of their fears.
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Thirdly, after this he comforts his Church with an assurance of deliverance, and that by divers Arguments.
Thirdly, After this he comforts his Church with an assurance of deliverance, and that by diverse Arguments.
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First, though it were sharp, yet it should be short, but as one day: for a thousand years with the Lord is but as one day:
First, though it were sharp, yet it should be short, but as one day: for a thousand Years with the Lord is but as one day:
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and a day that the Lord knoweth; that is, he hath limited, for the desolations are determined, Dan. 9.26.and a day that the Lord Knoweth; that is, he hath limited, for the desolations Are determined, Dan. 9.26.
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Secondly, the issue shall be happy;
Secondly, the issue shall be happy;
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though the day should neither be clear nor dark, yet he promises laetum fore exitum, the evening shall be light.
though the day should neither be clear nor dark, yet he promises laetum before exitum, the evening shall be Light.
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Thirdly, the Author of their deliverance shall be Jehovah: he that before gathered all Nations against Jerusalem, ver.
Thirdly, the Author of their deliverance shall be Jehovah: he that before gathered all nations against Jerusalem, ver.
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2. he that provided the thorns to scatter Judah, provided also the carpenters to fray them away, Chap. 1.20,21.
2. he that provided the thorns to scatter Judah, provided also the Carpenters to fray them away, Chap. 1.20,21.
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then shall Iehovah go forth and fight against this Nation, ver. 3.then shall Jehovah go forth and fight against this nation, ver. 3.
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Fourthly, the manner of the deliverance, God shall so do it, that he will make it appear to be his work.
Fourthly, the manner of the deliverance, God shall so do it, that he will make it appear to be his work.
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God doth many things by second causes, wherein his hand doth not so clearly appear: his hand is in his glove, his arm in his sleeve:
God does many things by second Causes, wherein his hand does not so clearly appear: his hand is in his glove, his arm in his sleeve:
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but when it doth appear to be wholy his work, then he doth make bare his arm in the sight of the Nations, Isa 52.10 The Lord should be as plainly seen here,
but when it does appear to be wholly his work, then he does make bore his arm in the sighed of the nations, Isaiah 52.10 The Lord should be as plainly seen Here,
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as if his feet did stand upon Mount Olivet. Fifthly, the glorious condition of this Church after this deliverance, and that in these particulars.
as if his feet did stand upon Mount Olivet. Fifthly, the glorious condition of this Church After this deliverance, and that in these particulars.
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First, after this Jerusalem shall be made eminent and honourable:
First, After this Jerusalem shall be made eminent and honourable:
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Ierusalem stood in a Valley, and the Mount of Olives hid it, that it could not be seen:Ierusalem stood in a Valley, and the Mount of Olive hid it, that it could not be seen:
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but now, the Mount shall cleave asunder in the midst, and all shall become a plain:
but now, the Mount shall cleave asunder in the midst, and all shall become a plain:
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what ever might hinder the sight of the glory of the City, or else might hinder the flocking in of her own people and of all Nations to her. God will remove great obstacles:
what ever might hinder the sighed of the glory of the city, or Else might hinder the flocking in of her own people and of all nations to her. God will remove great obstacles:
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Mounts shall not stand in the way of his people, either to hinder their deliverance, or to over shaddow their glory;
Mounts shall not stand in the Way of his people, either to hinder their deliverance, or to over shadow their glory;
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Who art thou Oh great Mountain, that thou shouldst stand before Zorobabel? thou shalt become a plain, cap. 4.7.Who art thou O great Mountain, that thou Shouldst stand before Zerubbabel? thou shalt become a plain, cap. 4.7.
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Secondly, after this deliverance Jerusalem shall be exalted, as the mother Church, & then living waters shal go forth of Ierusalem unto the uttermost parts of the earth, Ver. 8. which was in a measure accomplished when the Law went out of Zion, but it was not fulfilled;
Secondly, After this deliverance Jerusalem shall be exalted, as the mother Church, & then living waters shall go forth of Ierusalem unto the uttermost parts of the earth, Ver. 8. which was in a measure accomplished when the Law went out of Zion, but it was not fulfilled;
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for this fountain in Ierusalem was soon dryed up; and therefore here is some further thing aimed at;
for this fountain in Ierusalem was soon dried up; and Therefore Here is Some further thing aimed At;
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for the promise is, summer and winter shall they run, and therefore I doubt not from hence to conclude, that after the coming in of the Iews, great profit and enlargement both in knowledge and graces shall come upon all the Gentile Churches.
for the promise is, summer and winter shall they run, and Therefore I doubt not from hence to conclude, that After the coming in of the Iews, great profit and enlargement both in knowledge and graces shall come upon all the Gentile Churches.
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Thirdly, the blessed and glorious Government of this state after this deliverance;
Thirdly, the blessed and glorious Government of this state After this deliverance;
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the Lord had for their sins broken both the staff of beauty and the staff of bonds, by which he fed them in times past,
the Lord had for their Sins broken both the staff of beauty and the staff of bonds, by which he fed them in times past,
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but now he would return and be their King again;
but now he would return and be their King again;
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for so I should rather express he Emphatical particle NONLATINALPHABET super totam terram illam; And it is exceeding probable, that after their conversion the Lord shall in a more glorious manner undertake the Government of that people:
for so I should rather express he Emphatical particle super Whole terram Illam; And it is exceeding probable, that After their conversion the Lord shall in a more glorious manner undertake the Government of that people:
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surely it is not for nothing that it is so often repeated, And David my servant shall be their Prince for ever, Ezek. 37.24,25.
surely it is not for nothing that it is so often repeated, And David my servant shall be their Prince for ever, Ezekiel 37.24,25.
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Lastly, here is the fruit and consequence of this Government, and that is double in this verse, Iehovah shall be one, and his name one, &c. We know the name of God is exceeding diversly taken in the Scripture;
Lastly, Here is the fruit and consequence of this Government, and that is double in this verse, Jehovah shall be one, and his name one, etc. We know the name of God is exceeding diversely taken in the Scripture;
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but here I conceive is meant the Religion that God hath set forth in his word,
but Here I conceive is meant the Religion that God hath Set forth in his word,
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and the worship that he hath set up in the Church; so I conceive it is used in Mich. 4.5. All people will walk every man in the name of his God, & we wil walk in the name of the Lord our God for ever:
and the worship that he hath Set up in the Church; so I conceive it is used in Mich. 4.5. All people will walk every man in the name of his God, & we will walk in the name of the Lord our God for ever:
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that is, the greatest part of the world, as their gods are Idols, so they are addicted unto a superstitious worship of these according to the inventions of men;
that is, the greatest part of the world, as their God's Are Idols, so they Are addicted unto a superstitious worship of these according to the Inventions of men;
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but as our God is but one, and his rule of worship one:
but as our God is but one, and his Rule of worship one:
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this worship according unto this rule we will keep our selves to, and never change for any humane invention so long as the world shall endure.
this worship according unto this Rule we will keep our selves to, and never change for any humane invention so long as the world shall endure.
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So that the meaning of the promise seems to be this; whereas before they worshiped many Gods;
So that the meaning of the promise seems to be this; whereas before they worshipped many God's;
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as there be Gods many, and Lord, many; they served both the Idols of their hearts, and of their hands;as there be God's many, and Lord, many; they served both the Idols of their hearts, and of their hands;
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now they should turn from dead Idols, and serve only the living God:
now they should turn from dead Idols, and serve only the living God:
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they should say, What have I to do any more with Idols? and then, Iehovah shall be one: And whereas in the times of their ignorance as they served many Gods,
they should say, What have I to do any more with Idols? and then, Jehovah shall be one: And whereas in the times of their ignorance as they served many God's,
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so in the worship of these Gods they had many superstitious and carnal rites, according as every mans fancy led him:
so in the worship of these God's they had many superstitious and carnal Rites, according as every men fancy led him:
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and so there were as many names, and several names of worship as they had many Gods. But now the Lord promiseth that as all the Idols shall be taken away,
and so there were as many names, and several names of worship as they had many God's But now the Lord promises that as all the Idols shall be taken away,
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so all Idolatrous and superstitious worship also, so that there shall be but one God, and one name.
so all Idolatrous and superstitious worship also, so that there shall be but one God, and one name.
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Iehovah one, the rule of his worship one, and his worship according to that rule shall be one. One name.Jehovah one, the Rule of his worship one, and his worship according to that Rule shall be one. One name.
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Philosophers tell us that unum non superaddit enti aliquid positivum sed tantum negationem Compositionis & divisionis.
Philosophers tell us that Unum non superaddit enti Aliquid positivum sed Tantum negationem Compositionis & divisionis.
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Aquin. par. 1. q 11. a.i. A denial both of multitude and mixtures. So we see God is One;Aquinas par. 1. q 11. a.i. A denial both of multitude and mixtures. So we see God is One;
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that is, there is none else: none besides; and that stands in opposition unto many;
that is, there is none Else: none beside; and that Stands in opposition unto many;
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and God is One, that is, he hath a simple being, & quicquid est in Deo, Deus est, in opposition unto mixture:
and God is One, that is, he hath a simple being, & quicquid est in God, Deus est, in opposition unto mixture:
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so that First his name shall be One, to set out his purity, that his worship it shall not be mixed with the inventions of men no more.
so that First his name shall be One, to Set out his purity, that his worship it shall not be mixed with the Inventions of men no more.
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Secondly, his name One, that is, the Religion shall be the same amongst them all; it notes the identity of it;
Secondly, his name One, that is, the Religion shall be the same among them all; it notes the identity of it;
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so that though now there be many every where, but then they shall have One heart and one way.
so that though now there be many every where, but then they shall have One heart and one Way.
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I will begin with the first, unity as it stands opposed unto composition setting forth the simplicity of Gods worship;
I will begin with the First, unity as it Stands opposed unto composition setting forth the simplicity of God's worship;
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it shall be no more mixed and corrupted with the inventions of men, &c. Doctrine.
it shall be no more mixed and corrupted with the Inventions of men, etc. Doctrine.
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When a people turn to God by repentance, and he returns to them in mercy, he will give unto them one name, (that is) he will free them from all superstitious and humane mixtures in his worship. When a people turn to God by Repentance, and he returns to them in mercy, he will give unto them one name, (that is) he will free them from all superstitious and humane mixtures in his worship.
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In opening whereof I shall show two things:
In opening whereof I shall show two things:
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first that in all ages it hath been the main labour of Satan and all the enemies of the Church,
First that in all ages it hath been the main labour of Satan and all the enemies of the Church,
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when they could not root out the worship of God wholly, then to corrupt the simplicity of it by humane inventions, traditions and superstitious mixtures.
when they could not root out the worship of God wholly, then to corrupt the simplicity of it by humane Inventions, traditions and superstitious mixtures.
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Secondly, that when they turn unto God, and God unto them, he will free them from all these ▪
Secondly, that when they turn unto God, and God unto them, he will free them from all these ▪
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First, that the main aim hath been a mixed Religion, contrary to the simplicity of the Gospel,
First, that the main aim hath been a mixed Religion, contrary to the simplicity of the Gospel,
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so that if they cannot sowe wholly tares, yet there shall be tares sown amongst the wheat;
so that if they cannot sow wholly tares, yet there shall be tares sown among the wheat;
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this hath been alwaies the practice of the envious man, Mat. 13.28. this will appear if we look into the several ages of the Church, and we shall find that the same plot hath been alwaies on foot.
this hath been always the practice of the envious man, Mathew 13.28. this will appear if we look into the several ages of the Church, and we shall find that the same plot hath been always on foot.
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First, look upon the Church of God in Egypt, and there Satan introduced a mixture;
First, look upon the Church of God in Egypt, and there Satan introduced a mixture;
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they worshiped indeed the true God, as appeared in the Idolatry of the Calf, but they worshipped him not according to the rule that he had prescribed,
they worshipped indeed the true God, as appeared in the Idolatry of the Calf, but they worshipped him not according to the Rule that he had prescribed,
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but after an Idolatrous manner of the Heathen, and so they defiled themselves with the Idols of Egypt, Ezek. 20.7. worshipping the true God according to the inventions of men:
but After an Idolatrous manner of the Heathen, and so they defiled themselves with the Idols of Egypt, Ezekiel 20.7. worshipping the true God according to the Inventions of men:
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Therefore the Lord having purified his worship in the Wilderness, and seeing their proness to this evil, he warns them that when they came into the Land of Canaan, they should not so much as enquire after the manner of worship used by those Nations, not how they served their Gods, Deut. 12.30,32. he saw it was the heart of man was apt to enquire after, if not after a new God yet after new waies of worshiping the true God, continually:
Therefore the Lord having purified his worship in the Wilderness, and seeing their proneness to this evil, he warns them that when they Come into the Land of Canaan, they should not so much as inquire After the manner of worship used by those nations, not how they served their God's, Deuteronomy 12.30,32. he saw it was the heart of man was apt to inquire After, if not After a new God yet After new ways of worshipping the true God, continually:
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the Lord therefore commands them, Thou shalt not do so unto the Lord thy God: So that to worship the true God in a superstitious and ceremonious imitation of Idolaters,
the Lord Therefore commands them, Thou shalt not do so unto the Lord thy God: So that to worship the true God in a superstitious and ceremonious imitation of Idolaters,
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though it be but in the manner of their worship, and though I say it be done to the true God,
though it be but in the manner of their worship, and though I say it be done to the true God,
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yet it is in Gods sight abominable.
yet it is in God's sighed abominable.
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Yet when God had given them this warning, when they were come into Canaan they were mixed among the Heathen,
Yet when God had given them this warning, when they were come into Canaan they were mixed among the Heathen,
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and learned their waies, and worshipped their Idols, which proved a snare unto them, Psal. 106.36. Ieroboam fled into Egypt from the face of Solomon, and there he learned the Idolatry of the Calves:
and learned their ways, and worshipped their Idols, which proved a snare unto them, Psalm 106.36. Jeroboam fled into Egypt from the face of Solomon, and there he learned the Idolatry of the Calves:
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and when he came to the Crown this was the Religion, and the way of worship, that he had a desire for Politick ends to set up;
and when he Come to the Crown this was the Religion, and the Way of worship, that he had a desire for Politic ends to Set up;
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but yet he would have it to come as neer to the worship of God at Jerusalem as possibly he might:
but yet he would have it to come as near to the worship of God At Jerusalem as possibly he might:
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they had their Temple, Altar, and Ceremonies, every whit as chargable, and in humane discourse as rational as that at Jerusalem;
they had their Temple, Altar, and Ceremonies, every whit as chargeable, and in humane discourse as rational as that At Jerusalem;
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only there must be a mixture of something he had devised out of his own heart, 1 King. 12.33. and therefore the Prophet saith, Hos. 8.14. Israel hath forgotten his maker and buildeth Temples:
only there must be a mixture of something he had devised out of his own heart, 1 King. 12.33. and Therefore the Prophet Says, Hos. 8.14. Israel hath forgotten his maker and builds Temples:
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A man would think that he that builds Temples should have God much in his mind:
A man would think that he that builds Temples should have God much in his mind:
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but they that will appoint a worship of their own which never came into his heart,
but they that will appoint a worship of their own which never Come into his heart,
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and build Temples and places for Gods publike worship when he hath appointed but one, that man in Gods account whatever he pretends, he hath forgotten his Maker.
and built Temples and places for God's public worship when he hath appointed but one, that man in God's account whatever he pretends, he hath forgotten his Maker.
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After this, Ahab did not wholly cast off the worship God, but yet he must have his mixture also,
After this, Ahab did not wholly cast off the worship God, but yet he must have his mixture also,
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and therefore he joyned unto the Calves the worship of Baal which was yet more hateful, 1 King. 16.31,32.
and Therefore he joined unto the Calves the worship of Baal which was yet more hateful, 1 King. 16.31,32.
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King Ahaz did not who ly cast off the worship of God, yet he brought from Damascus a new fashioned Altar, which it seemed that King was much taken with,
King Ahaz did not who lie cast off the worship of God, yet he brought from Damascus a new fashioned Altar, which it seemed that King was much taken with,
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and the pattern thereof he sent before hand unto Vriah the Priest to provide him the like against the Kings return, 2 King. 16.10,11.
and the pattern thereof he sent before hand unto Uriah the Priest to provide him the like against the Kings return, 2 King. 16.10,11.
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And as we say where God hath his Church, the Devil hath his Chappel; so where the Devil hath his Chappel he shall seldom want a Chaplain;
And as we say where God hath his Church, the devil hath his Chapel; so where the devil hath his Chapel he shall seldom want a Chaplain;
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he did provide him the Altar against the King came home:
he did provide him the Altar against the King Come home:
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So in the times of the Prophets there was still a mixture aimed at, Zeph. 1.4,5. there were some that did swear by God and by Malcome also:
So in the times of the prophets there was still a mixture aimed At, Zephaniah 1.4,5. there were Some that did swear by God and by Malcolm also:
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and thus in the daies of Iosiah there was a great reformation in matters of Religion,
and thus in the days of Josiah there was a great Reformation in matters of Religion,
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and Idolatrous worship in publick was much suppressed, 2 King. 23. Yet there was a remnant of Baal yet remaining, which is conceived not to be exprest so much in outward practise by reason of his restraint of authority,
and Idolatrous worship in public was much suppressed, 2 King. 23. Yet there was a remnant of Baal yet remaining, which is conceived not to be expressed so much in outward practice by reason of his restraint of Authority,
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but it was much in the hearts of the people, there being in them still a proness unto that kind of Idolatry, that for many years formerly the Land had been infected withal:
but it was much in the hearts of the people, there being in them still a proneness unto that kind of Idolatry, that for many Years formerly the Land had been infected withal:
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and there were Chemarims, which is conceived to be from NONLATINALPHABET incaluit (that is) men more zealous and hot then ordinary for those Idolatrous worships, men that did further and promote it with all their power;
and there were Chemarims, which is conceived to be from incaluit (that is) men more zealous and hight then ordinary for those Idolatrous worships, men that did further and promote it with all their power;
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and if there be a remnant of Baal anywhere, a thousand to one but there will be found Chemarims also, men very hot and zealous to advance and encrease it.
and if there be a remnant of Baal anywhere, a thousand to one but there will be found Chemarims also, men very hight and zealous to advance and increase it.
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In the Primitive times we know there was a mixture of the Bondage of the Law with the liberty of the Gospel.
In the Primitive times we know there was a mixture of the Bondage of the Law with the liberty of the Gospel.
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Of legal Ceremonies, and Evangelical Ordinances: a composition of Iudaism, and Christianity;
Of Legal Ceremonies, and Evangelical Ordinances: a composition of Judaism, and Christianity;
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because they saw there was a question, they thought to take in both for surety as the safest way.
Because they saw there was a question, they Thought to take in both for surety as the Safest Way.
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After this Popery came into the world, and that is meerly a mixture, a medly in their worship, a mixture of Gods Ordinances, and carnal and heathenish superstitions:
After this Popery Come into the world, and that is merely a mixture, a medley in their worship, a mixture of God's Ordinances, and carnal and Heathenish superstitions:
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the Pope a mixture of a Prince and a Priest: their Mass a mixture of a Ceremony and a Sacrament:
the Pope a mixture of a Prince and a Priest: their Mass a mixture of a Ceremony and a Sacrament:
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their Canons a mixture partly out of the Word of God, and partly from their own traditions:
their Canonas a mixture partly out of the Word of God, and partly from their own traditions:
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and to shew that they love the mid-way in all these, their Purgatory a middle place between Heaven and Hell.
and to show that they love the midway in all these, their Purgatory a middle place between Heaven and Hell.
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Since that, in the Reformed Churches there be many, that though they have not been fully Popish,
Since that, in the Reformed Churches there be many, that though they have not been Fully Popish,
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yet have greatly desired and much laboured for a reconciliation, as if a middle way between us were the way to peace:
yet have greatly desired and much laboured for a reconciliation, as if a middle Way between us were the Way to peace:
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who perswade themselves, and seek to their power) to perswade us, that if we yield unto them in Ceremonies, it may be a means to bring them over in Doctrines:
who persuade themselves, and seek to their power) to persuade us, that if we yield unto them in Ceremonies, it may be a means to bring them over in Doctrines:
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and to tell us, were it not for the Iesuites on the one side, and the Puritans on the other, two hot spirits, • … derate men would soon agree:
and to tell us, were it not for the Iesuites on the one side, and the Puritans on the other, two hight spirits, • … derate men would soon agree:
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we read of some, Rev. 13.16. that do receive the mark of the Beast;
we read of Some, Rev. 13.16. that do receive the mark of the Beast;
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a mark I conceive to be an expression taken either from a servant or a souldier, who by some badge or cognizance are known to what Master or Captain they belong;
a mark I conceive to be an expression taken either from a servant or a soldier, who by Some badge or cognizance Are known to what Master or Captain they belong;
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for as Christ will have his Church sealed, Rev. 7.3. so will Antichrist have his servants marked.
for as christ will have his Church sealed, Rev. 7.3. so will Antichrist have his Servants marked.
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And this mark the text tels us is double, in the right hand, and in the forehead:
And this mark the text tells us is double, in the right hand, and in the forehead:
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the one notes an open profession, and the other an earnest contention to promote the cause. First, in the fore-head;
the one notes an open profession, and the other an earnest contention to promote the cause. First, in the forehead;
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it is an open profession either in words or practise, when men either practise it, or praise it:
it is an open profession either in words or practice, when men either practice it, or praise it:
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when men praise their feasts, keep their fasts, honour their Saints, set up their images, commend their Crucifixes, love their Ornaments, their Copes, their Tapers, choose their names of Priests,
when men praise their feasts, keep their fasts, honour their Saints, Set up their Images, commend their Crucifixes, love their Ornament, their Copes, their Tapers, choose their names of Priests,
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and Altars &c. it is as plain hereby as if it were written in their foreheads, to whom they do belong,
and Altars etc. it is as plain hereby as if it were written in their foreheads, to whom they do belong,
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and it appears plainly that a mixture, a middle way they desire.
and it appears plainly that a mixture, a middle Way they desire.
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Secondly, A mark in the right hand sets forth an earnest contention in the cause of the beast, the right hand being the Instrument of action,
Secondly, A mark in the right hand sets forth an earnest contention in the cause of the beast, the right hand being the Instrument of actium,
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and that wherein a mans main strength lyeth;
and that wherein a men main strength lies;
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and so Antichrist hath his Merchants, his Factors and Agents in most parts of the world, that strive to the utmost of their parts and power in many things,
and so Antichrist hath his Merchant's, his Factors and Agents in most parts of the world, that strive to the utmost of their parts and power in many things,
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if not in all, to advance the worship of the beast, and to engage men in their quarrel.
if not in all, to advance the worship of the beast, and to engage men in their quarrel.
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So that in all ages there hath been a mixture;
So that in all ages there hath been a mixture;
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for Satan would have a Religion like unto Nebuchadnezars Image; he cares not though the head be of Gold,
for Satan would have a Religion like unto Nebuchadnezars Image; he Cares not though the head be of Gold,
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and the breast of Silver, so long as the other parts be either of brass, or else partly of Iron and partly clay.
and the breast of Silver, so long as the other parts be either of brass, or Else partly of Iron and partly clay.
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Now what hath been the cause of these mixtures in all ages? they are two. First the Ministery: and, Secondly the people.
Now what hath been the cause of these mixtures in all ages? they Are two. First the Ministry: and, Secondly the people.
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First, an unclean spirit working in the Prophets;
First, an unclean Spirit working in the prophets;
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that is given as one reason when the Lord will cleanse his people, and take away the causes of their pollution he saith, Zach. 13.2. he will cause the Prophet and the unclean spirit to pass out of the Land:
that is given as one reason when the Lord will cleanse his people, and take away the Causes of their pollution he Says, Zach 13.2. he will cause the Prophet and the unclean Spirit to pass out of the Land:
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(that is) the unclean spirit that works in the Prophets, for the truth is there is a spirit of uncleanness and prophaness is gone forth into the world.
(that is) the unclean Spirit that works in the prophets, for the truth is there is a Spirit of uncleanness and profaneness is gone forth into the world.
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Secondly, horrible pride in all those in whom this spirit of uncleanness doth take place; for vain man would be wise, Iob 11.12. and he affects a shew of wisdom in nothing so much as in matters of Religion, either in the Doctrine or the worship of God;
Secondly, horrible pride in all those in whom this Spirit of uncleanness does take place; for vain man would be wise, Job 11.12. and he affects a show of Wisdom in nothing so much as in matters of Religion, either in the Doctrine or the worship of God;
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and this is made a special cause of all humane mixtures, Col. 2.18. being vainly puft up by their fleshly minds.
and this is made a special cause of all humane mixtures, Col. 2.18. being vainly puffed up by their fleshly minds.
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Thirdly, a vehement desire that some men have arising from this pride to win Proselytes unto themselves, that all men may be of their mind,
Thirdly, a vehement desire that Some men have arising from this pride to win Proselytes unto themselves, that all men may be of their mind,
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after their garb in all things; they would have you circumcised, that they may glory in your flesh:
After their garb in all things; they would have you circumcised, that they may glory in your Flesh:
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ut multitudine sequacium sese efferant, that they may please themselves in this, how many they have brought about,ut multitudine sequacium seize efferant, that they may please themselves in this, how many they have brought about,
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and how many Disciples they have drawn after them, that become their admirers, &c.
and how many Disciples they have drawn After them, that become their admirers, etc.
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Fourthly, horrible hypocrisie, when men are Sepulchres within, yet they desire outwardly to appear painted; who having no power of godliness within,
Fourthly, horrible hypocrisy, when men Are Sepulchres within, yet they desire outwardly to appear painted; who having no power of godliness within,
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yet by new inventions would fain bear the world in hand, that surely they are men of a higher strain for matters of Religion then ordinary, whereof their zeal for a little bodily exercise and outward complement must be the great witness to the world;
yet by new Inventions would fain bear the world in hand, that surely they Are men of a higher strain for matters of Religion then ordinary, whereof their zeal for a little bodily exercise and outward compliment must be the great witness to the world;
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and this Christ chargeth upon the Pharisees as a special cause of all that corruption and composition that was in the Church of God amongst them, as we see Mat. 23.13,14.
and this christ charges upon the Pharisees as a special cause of all that corruption and composition that was in the Church of God among them, as we see Mathew 23.13,14.
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Fifthly, worldly wisdom, politick respects, and fleshly ends;
Fifthly, worldly Wisdom, politic respects, and fleshly ends;
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what moved Ieroeobam to set up the Calves, or Iehu to retain them, but because it suited better with their policy,
what moved Ieroeobam to Set up the Calves, or Iehu to retain them, but Because it suited better with their policy,
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and earthly aims and purposes, then the purity of Gods worship would ever have done;
and earthly aims and Purposes, then the purity of God's worship would ever have done;
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for when men come to this, to count gain godliness, then that will be the best Religion,
for when men come to this, to count gain godliness, then that will be the best Religion,
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or the best way of worship, and those the most decent ceremonies that will but further their worldly ends.
or the best Way of worship, and those the most decent ceremonies that will but further their worldly ends.
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So sometimes a correspondency with forraign powers of another Religion:
So sometime a correspondency with foreign Powers of Another Religion:
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So Ahaz that he might keep his correspondency with forraign powers, with Tiglah Pelezer King of Assyria, he must have the fashion abroad also, 2 King. 16.11,12. outward references have many times a great influence into the matters of Religion.
So Ahaz that he might keep his correspondency with foreign Powers, with Tiglah Pelezer King of Assyria, he must have the fashion abroad also, 2 King. 16.11,12. outward references have many times a great influence into the matters of Religion.
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Sixthly and lastly, there are four sins which are in a especial manner incident unto the Prophets,
Sixthly and lastly, there Are four Sins which Are in a especial manner incident unto the prophets,
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and the great causes thereof are, Ignorance, Idleness, Covetousness and Cowardize. First, ignorance; that is given as a special cause of many humane inventions amongst the Pharisees; thou blind Pharisee, Mat. 23.26.
and the great Causes thereof Are, Ignorance, Idleness, Covetousness and Cowardice. First, ignorance; that is given as a special cause of many humane Inventions among the Pharisees; thou blind Pharisee, Mathew 23.26.
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And the Church of Thyatira, many well-meaning men were deluded because they knew not the depth of Satan, Rev. 2.24. many men are deluded because they see not the evil that is intended:
And the Church of Thyatira, many well-meaning men were deluded Because they knew not the depth of Satan, Rev. 2.24. many men Are deluded Because they see not the evil that is intended:
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the Apostle tels us of Popery, that it is a mysterie of iniquity, 2 Thes. 2.7. Iniquitas, sed mystica, pietatis & fidelitatis nomine palliata:
the Apostle tells us of Popery, that it is a mystery of iniquity, 2 Thebes 2.7. Iniquitas, sed Mystica, pietatis & fidelitatis nomine palliata:
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represented unto men under the names both of piety and loyalty.
represented unto men under the names both of piety and loyalty.
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Secondly, Idleness and carelesness in matters of this nature, so that if men can enjoy their liberty, live quietly,
Secondly, Idleness and carelessness in matters of this nature, so that if men can enjoy their liberty, live quietly,
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and richly, for the purity of Gods worship it matters not so much; that is given as the cause. Mat. 13.24,25. While men slept the enemy came and sowed tares.
and richly, for the purity of God's worship it matters not so much; that is given as the cause. Mathew 13.24,25. While men slept the enemy Come and sowed tares.
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In most ages there have been some secure and quiet times of the Church;
In most ages there have been Some secure and quiet times of the Church;
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when the Prophets have taken their ease, and a spirit of slumber hath come upon them, and then is the time to vent and set forth the inventions of men,
when the prophets have taken their ease, and a Spirit of slumber hath come upon them, and then is the time to vent and Set forth the Inventions of men,
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and so by little and little, pedetentim, usu ipso & tacita Doctorum approbatione coepit esse in precio, hac aestimatione sensim sine sensu crescente.
and so by little and little, pedetentim, usu ipso & Tacita Doctorum approbation Coepit esse in precio, hac estimation Gradually sine sensu crescente.
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As a Jesuite speaks of some things in Popery.
As a Jesuit speaks of Some things in Popery.
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Thirdly, Covetousness, a desire of raising themselves in the world, and to set themselves in a way of preferment:
Thirdly, Covetousness, a desire of raising themselves in the world, and to Set themselves in a Way of preferment:
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and when men see there is no other way to rise, then they resolve to yield unto this:
and when men see there is no other Way to rise, then they resolve to yield unto this:
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so it was with them of the Concision, who brought such a Mixture, and caused such a rent in the Church, Phil. 3.19. it was because their God was their belly, and they minded earthly things:
so it was with them of the Concision, who brought such a Mixture, and caused such a rend in the Church, Philip 3.19. it was Because their God was their belly, and they minded earthly things:
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So that if there be a Diotrephes that loves preferment, he must and will have both the Dictates and Inventions of men as well as their persons in admiration for advantage sake. Fourthly, Cowardize, Gal. 6.12. they found out a middle way to mix the bondage of the Law with the liberty of the Gospel, that they might not suffer persecution for the cross of Christ, but that they might be well thought of on both sides.
So that if there be a Diotrephes that loves preferment, he must and will have both the Dictates and Inventions of men as well as their Persons in admiration for advantage sake. Fourthly, Cowardice, Gal. 6.12. they found out a middle Way to mix the bondage of the Law with the liberty of the Gospel, that they might not suffer persecution for the cross of christ, but that they might be well Thought of on both sides.
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Ieroboham set up Idolatry in Bethel, and an old Prophet of the Lord dwelt there, yet such was his Cowardize, that it seems he had nothing to say against it,Jeroboam Set up Idolatry in Bethel, and an old Prophet of the Lord dwelled there, yet such was his Cowardice, that it seems he had nothing to say against it,
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but that the Lord must send a Prophet from Judah to reprove him, 1 King. 13. and the truth is, had not the Ministers been in many ages a generation of spiritual cowards, they had never had so many inventions imposed upon them as they have had.
but that the Lord must send a Prophet from Judah to reprove him, 1 King. 13. and the truth is, had not the Ministers been in many ages a generation of spiritual cowards, they had never had so many Inventions imposed upon them as they have had.
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Secondly, there are also many causes in the people;
Secondly, there Are also many Causes in the people;
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but I will only insist upon this one because they receive not the Doctrine of the Gospel in the purity,
but I will only insist upon this one Because they receive not the Doctrine of the Gospel in the purity,
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nor the worship of God in the love of it;
nor the worship of God in the love of it;
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and therefore the Lord in Justice gives them up unto an efficacy of deceit, 2 Thes. 2.10,11. They are ready to receive any Doctrine without trying the spirits, and to yield unto any command willingly, walk after the Commandment, Hos. 5.11. they are for the most part a lump fit to receive any leaven;
and Therefore the Lord in justice gives them up unto an efficacy of deceit, 2 Thebes 2.10,11. They Are ready to receive any Doctrine without trying the spirits, and to yield unto any command willingly, walk After the Commandment, Hos. 5.11. they Are for the most part a lump fit to receive any leaven;
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the Prophets prophecy falsly, &c. and the people love to have it so, Ier. 5. ult. for a pompous Religion, that consists much in outward shews,the prophets prophecy falsely, etc. and the people love to have it so, Jeremiah 5. ult. for a pompous Religion, that consists much in outward shows,
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and that which abounds most in bodily exercise, is a thing that is generally well-pleasing unto men, Amos 4.5.
and that which abounds most in bodily exercise, is a thing that is generally Well-pleasing unto men, Amos 4.5.
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and usually when men forsake the rule, then they look more at what will please them, then what will please God:
and usually when men forsake the Rule, then they look more At what will please them, then what will please God:
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this liketh you O house of Israel: and this was all they looked at therein.this liketh you O house of Israel: and this was all they looked At therein.
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Secondly, when God turns unto a people in mercy, and they return unto him, he will free them from all this superstition or idolatrous mixtures, Zeph. 3.9. I will restore unto them a pure language:
Secondly, when God turns unto a people in mercy, and they return unto him, he will free them from all this Superstition or idolatrous mixtures, Zephaniah 3.9. I will restore unto them a pure language:
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which place being compared with that, Isa 19.18. They shall all speak the language of Canaan:
which place being compared with that, Isaiah 19.18. They shall all speak the language of Canaan:
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Language there notes consensum cum populo Dei in fide & cultu: restoring a pure language, may signifie purity both in Doctrine and Worship:
Language there notes consensum cum populo Dei in fide & cultu: restoring a pure language, may signify purity both in Doctrine and Worship:
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they shall speak no more partly the language of Canaan, and partly of Ashdod, as in times past:
they shall speak no more partly the language of Canaan, and partly of Ashdod, as in times past:
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but the pure language of Canaan:
but the pure language of Canaan:
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in Judgement I will make them one Nation upon the Mountains of Israel, and they shall defile themselves no more with their Idols and their detestable things,
in Judgement I will make them one nation upon the Mountains of Israel, and they shall defile themselves no more with their Idols and their detestable things,
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and from all your Idols I will cleanse you, Ezek. 37.2,3. And I will give unto them one heart and one way, that they shall fear me for ever, Ier. 32.39.and from all your Idols I will cleanse you, Ezekiel 37.2,3. And I will give unto them one heart and one Way, that they shall Fear me for ever, Jeremiah 32.39.
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Now the reason why the Lord will take away these mixtures when he returns, are these.
Now the reason why the Lord will take away these mixtures when he returns, Are these.
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First, because usually these are the greatest and the most provoking sins of a Nation, Hos. 9.15. all their wickedness is in Gilgal;
First, Because usually these Are the greatest and the most provoking Sins of a nation, Hos. 9.15. all their wickedness is in Gilgal;
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this was antiently the place of worship, 1 Sam. 15.12. and there they did now worship God according to their own devices;
this was anciently the place of worship, 1 Sam. 15.12. and there they did now worship God according to their own devices;
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the Prophet tels them, where they did think to please God, it was the greatest transgression that they did commit;
the Prophet tells them, where they did think to please God, it was the greatest Transgression that they did commit;
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for so I conceive the particle NONLATINALPHABET is to be taken pro summo, in all their thefts, adulteries, drunkenness, &c. they did not all of them provoke the Lord,
for so I conceive the particle is to be taken Pro Summo, in all their thefts, adulteries, Drunkenness, etc. they did not all of them provoke the Lord,
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so much as that they did worship him according to their own inventions in Gilgal. Deo serviendum est non ex arbitrio sed ex imperio:
so much as that they did worship him according to their own Inventions in Gilgal. God serviendum est non ex arbitrio sed ex Imperial:
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There is nothing to be done but by rule, Gal. 6.16 now where the creature shall take so much upon himself as to set his wisdom above the wisdom of God,
There is nothing to be done but by Rule, Gal. 6.16 now where the creature shall take so much upon himself as to Set his Wisdom above the Wisdom of God,
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and set his threshold beside the threshold of the Lord, Ezek. 43.8. it is a provoking sin that the Lord cannot endure.
and Set his threshold beside the threshold of the Lord, Ezekiel 43.8. it is a provoking since that the Lord cannot endure.
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Secondly, because this is a special cause why God departs from any people;
Secondly, Because this is a special cause why God departs from any people;
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now the Lord will never return in mercy unless the cause be taken away that provoked him to depart; Ezek. 8.7. every humane invention imposed as necessary to the service of God, is an Image of jealousie, and the aim of it is to provoke the Lord to go far from his Sanctuary:
now the Lord will never return in mercy unless the cause be taken away that provoked him to depart; Ezekiel 8.7. every humane invention imposed as necessary to the service of God, is an Image of jealousy, and the aim of it is to provoke the Lord to go Far from his Sanctuary:
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it is finis operis, though not operantis. Thirdly, because of all Judgements upon a people, this is the greatest;
it is finis operis, though not operantis. Thirdly, Because of all Judgments upon a people, this is the greatest;
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and therefore when the Lord returns unto them in mercy he must take away these, Psal. 81.12. I gave them up to walk in their own counsels, it is spoken as of the greatest Judgement could befall them:
and Therefore when the Lord returns unto them in mercy he must take away these, Psalm 81.12. I gave them up to walk in their own Counsels, it is spoken as of the greatest Judgement could befall them:
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and so it is for a man to be a rule to himself;
and so it is for a man to be a Rule to himself;
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for he that is his own rule, must needs be his own end, and he that is his own end, must needs be his own God;
for he that is his own Rule, must needs be his own end, and he that is his own end, must needs be his own God;
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and therefore it is a speech of the greatest displeasure, he hath made unto himself Altars to sin,
and Therefore it is a speech of the greatest displeasure, he hath made unto himself Altars to since,
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therefore Altars shall be unto him to sin, Hos. 8.11.
Therefore Altars shall be unto him to since, Hos. 8.11.
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Fourthly, when God doth return unto a people in mercy, he doth intend to delight in them, and rejoyce over them to do them good, and that he can never do in any service that they perform,
Fourthly, when God does return unto a people in mercy, he does intend to delight in them, and rejoice over them to do them good, and that he can never do in any service that they perform,
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until worship be purged from humane mixtures, Mal 3.3,4. When he hath sat in his Church as a refiner, and hath purged his worship, then shall the sacrifices of Judah and Jerusalem be pleasant unto the Lord as in the daies of old: then, but not till then. Use.
until worship be purged from humane mixtures, Malachi 3.3,4. When he hath sat in his Church as a refiner, and hath purged his worship, then shall the Sacrifices of Judah and Jerusalem be pleasant unto the Lord as in the days of old: then, but not till then. Use.
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Let this teach every one of us a double duty. First, hate all idolatrous and superstitious mixtures in Gods worship whatsoever. Secondly, beware of them.
Let this teach every one of us a double duty. First, hate all idolatrous and superstitious mixtures in God's worship whatsoever. Secondly, beware of them.
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First, hate them as being the thing that causeth the Lord to go far from his Sanctuary:
First, hate them as being the thing that Causes the Lord to go Far from his Sanctuary:
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to be unto his people as a wayfaring man that tarries but for a night: to be unto his people as a wayfaring man that tarries but for a night:
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groan under them as burdens, that so the Lord may return unto his people in mercy,
groan under them as burdens, that so the Lord may return unto his people in mercy,
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and rest• … unto his Church a pure language; that they may no longer halt between two opinions; no more swear by God and by Malcome;
and rest• … unto his Church a pure language; that they may no longer halt between two opinions; no more swear by God and by Malcolm;
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but that he may restore to us one heart and one way. To move your hatred against it; consider,
but that he may restore to us one heart and one Way. To move your hatred against it; Consider,
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First, of all kinds of sin this is most defiling: thou defiledst thy self with thy Idols, Ezek. 22.4.
First, of all Kinds of since this is most defiling: thou defiledst thy self with thy Idols, Ezekiel 22.4.
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Now what is defilement or filthiness? it is, saith Aquinas, Carentia nitoris quem ex gratia habemus:
Now what is defilement or filthiness? it is, Says Aquinas, Carentia nitoris Whom ex Gratia habemus:
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indeed all sin stains and blemisheth the beauty of the soul, but this sin above others.
indeed all since stains and blemisheth the beauty of the soul, but this since above Others.
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And if we observe the Scripture, we shall see that they have been men of most corrupt spirits,
And if we observe the Scripture, we shall see that they have been men of most corrupt spirits,
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and the most profligated consciences that have been most set upon humane inventions in the things of God:
and the most profligated Consciences that have been most Set upon humane Inventions in the things of God:
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take the Pharisees for an instance;
take the Pharisees for an instance;
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and indeed it is Just with God, that they that will find out waies of worship for God to be unto themselves means of sanctification, that those should prove in just Judgement a means of desolation. Secondly, it is most inflaming:
and indeed it is Just with God, that they that will find out ways of worship for God to be unto themselves means of sanctification, that those should prove in just Judgement a means of desolation. Secondly, it is most Inflaming:
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they have inflamed themselves with their Idols under every green tree, Isa. 57.5. they are said to be for this cause, mad upon their Idols, Ier. 50.38.they have inflamed themselves with their Idols under every green tree, Isaiah 57.5. they Are said to be for this cause, mad upon their Idols, Jeremiah 50.38.
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Now in madness there are two things: furor, and amentia; here is both;
Now in madness there Are two things: Furor, and amentia; Here is both;
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first all soundness of mind is taken away, that a man cannot say, Is there a not a lye in my right hand? Secondly, it carries the whole man with fury after it,
First all soundness of mind is taken away, that a man cannot say, Is there a not a lie in my right hand? Secondly, it carries the Whole man with fury After it,
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so that none more violent in their persecutions then such men are who desire or have embraced for Doctrines the conceits of men.
so that none more violent in their persecutions then such men Are who desire or have embraced for Doctrines the conceits of men.
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Thirdly, there is no sin wherein men do manifest more folly; striving to shew themselves wise they become fools, Rom. 1.21. for how highly soever men esteem of humane contributions in Gods worship:
Thirdly, there is no since wherein men do manifest more folly; striving to show themselves wise they become Fools, Rom. 1.21. for how highly soever men esteem of humane contributions in God's worship:
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yet in Gods account they are no better then playes, and mimical dancings, Exod. 10.6. we know it was that which they intended for a Religious worship;
yet in God's account they Are no better then plays, and mimical dancings, Exod 10.6. we know it was that which they intended for a Religious worship;
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but being in a way of their own devising, the Lord calls it play, and the Apostle in 1 Cor. 10.7. renders it:
but being in a Way of their own devising, the Lord calls it play, and the Apostle in 1 Cor. 10.7. renders it:
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So that they were but childish carriages, antiqui gestus, neither suitable to the holiness of God nor the Majesty of his Ordinances;
So that they were but childish carriages, antiqui Gestus, neither suitable to the holiness of God nor the Majesty of his Ordinances;
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only fit to please children and no more. Fourthly, No sin ripens Judgement more, nor ripens a people more for Judgement. So Ezek. 22.4. Thou hast defiled thy self with thy Idols, thou hast caused thy daies to draw neer, thou art come even unto thy years.
only fit to please children and no more. Fourthly, No since ripens Judgement more, nor ripens a people more for Judgement. So Ezekiel 22.4. Thou hast defiled thy self with thy Idols, thou hast caused thy days to draw near, thou art come even unto thy Years.
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This provoked the Lord to break both the staff of beauty, and of bands, with which he fed his people, as Zach. 11.7. the staff of beauty, that excellent order of government that was amongst them, was now turned into confusion:
This provoked the Lord to break both the staff of beauty, and of bans, with which he fed his people, as Zach 11.7. the staff of beauty, that excellent order of government that was among them, was now turned into confusion:
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and the staff of bonds of mutual love and amity that was amongst them, turned to division.
and the staff of bonds of mutual love and amity that was among them, turned to division.
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And let no man be forward in the promoting of humane wisdom this way; for Judg. 8.27. Gedeon made an Ephod, and the people went a whoring after it:
And let no man be forward in the promoting of humane Wisdom this Way; for Judges 8.27. Gideon made an Ephod, and the people went a whoring After it:
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but the thing proved a snare unto Gedeon, and unto his house. Lastly, it is an endless sin:
but the thing proved a snare unto Gideon, and unto his house. Lastly, it is an endless since:
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wherein a man knows not where to stay, as Hos. 10.1. According to the multitude of his fruit, he increased his Altars, and according to the good ness of his land, he hath made unto himself goodly Images:
wherein a man knows not where to stay, as Hos. 10.1. According to the multitude of his fruit, he increased his Altars, and according to the good ness of his land, he hath made unto himself goodly Images:
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as God blessed them in their estates, so they began to bethink themselves of a more pompous way of Religion;
as God blessed them in their estates, so they began to bethink themselves of a more pompous Way of Religion;
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for if any mans fancy may be a rule, then may one mans as well as anothers,
for if any men fancy may be a Rule, then may one men as well as another's,
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and so a man shall never know where to stay. Secondly, beware of it also;
and so a man shall never know where to stay. Secondly, beware of it also;
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for seeing it hath been a sin in so many ages of the Church, it seems a mans nature is exceeding prone to it;
for seeing it hath been a since in so many ages of the Church, it seems a men nature is exceeding prove to it;
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therefore take heed you be not insnared by it: little children keep your selves from Idols:
Therefore take heed you be not Ensnared by it: little children keep your selves from Idols:
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amen, 1 Ioh. 5. ult. and you have great cause to take heed. First, because they are brought in under beautiful pretences;Amen, 1 John 5. ult. and you have great cause to take heed. First, Because they Are brought in under beautiful pretences;
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the mysterie Babylon gives the wine of her fornication in a golden cup, Rev. 17.4. and in this she is truly.the mystery Babylon gives the wine of her fornication in a golden cup, Rev. 17.4. and in this she is truly.
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a Harlot, her hands are snares and bands: she is skilful to allure.a Harlot, her hands Are snares and bans: she is skilful to allure.
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Secondly, take the more heed because they come not in all at once, but by degrees they creep in, NONLATINALPHABET, Iude 4. Eph. 4.14. they lie in wait to deceive:
Secondly, take the more heed Because they come not in all At once, but by Degrees they creep in,, Iude 4. Ephesians 4.14. they lie in wait to deceive:
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it is a studied thing, and they have a method in it, and rules according to which they do proceed, and they walk in craftiness:
it is a studied thing, and they have a method in it, and rules according to which they do proceed, and they walk in craftiness:
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the word is, NONLATINALPHABET, which properly signifies deceit at dice, so that there is not so much cheating and jugling in the most deceitful sport,
the word is,, which properly signifies deceit At dice, so that there is not so much cheating and juggling in the most deceitful sport,
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as there is used by them that in this kind lie in wait to deceive. Hos. 7.6. it was the way that Ieroboam had to bring in his Idolatry into this state.
as there is used by them that in this kind lie in wait to deceive. Hos. 7.6. it was the Way that Jeroboam had to bring in his Idolatry into this state.
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; his desires and purposes were as hot as an oven; but the people were a great lump, and they could not be presently leavened;
; his Desires and Purposes were as hight as an oven; but the people were a great lump, and they could not be presently leavened;
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and therefore he sends forth his Agents into the several parts of his Kingdom, and they did seek to leaven the people,
and Therefore he sends forth his Agents into the several parts of his Kingdom, and they did seek to leaven the people,
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and in the mean time the Baker slept and ceased from raising: the people were not leavened by and by, nor fitted to receive such corrupt worship,
and in the mean time the Baker slept and ceased from raising: the people were not leavened by and by, nor fitted to receive such corrupt worship,
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and therefore he did stay a while till it might be done. Thirdly, take heed of it:
and Therefore he did stay a while till it might be done. Thirdly, take heed of it:
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for if it once begin, it will strangely encrease:
for if it once begin, it will strangely increase:
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if one that goes before do bring in some, there be those that come after that will add to the plot:
if one that Goes before do bring in Some, there be those that come After that will add to the plot:
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as when Popery was set up, we know one Pope added something, and another something more, till at last they made up that patched Religion.
as when Popery was Set up, we know one Pope added something, and Another something more, till At last they made up that patched Religion.
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If Ieroboam bring in the calves, its a thousand to one but afterwards Omri and Ahab shall set up the worship of Baal.
If Jeroboam bring in the calves, its a thousand to one but afterwards Omri and Ahab shall Set up the worship of Baal.
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Fourthly, it is a great dishonour to a Congregation; for it makes all the worship of God unfruitful;
Fourthly, it is a great dishonour to a Congregation; for it makes all the worship of God unfruitful;
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for in vain do they worship me, teaching for doctrines the rudiments of men, Mat. 15.9. nay it makes them sinful, Amos 4.4.for in vain do they worship me, teaching for doctrines the rudiments of men, Mathew 15.9. nay it makes them sinful, Amos 4.4.
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Go up to Bethel and transgress, &c. (implying) that the more they laboured in those services, (it is a bitter Sarcasm) the more they did displease God,Go up to Bethel and transgress, etc. (implying) that the more they laboured in those services, (it is a bitter Sarcasm) the more they did displease God,
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and add to their own fin and judgement; this turned Bethel the house of God into Bethaven, Hos. 10 5.
and add to their own fin and judgement; this turned Bethel the house of God into Bethaven, Hos. 10 5.
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Fifthly, they will surely eat out all the heart of the worship of God in time. 2 King. 16.14,15. when Ahaz had set up a new fashioned Altar, he commande• the Priests to burn the morning and evening sacrifices upon the great Altar that he had made;
Fifthly, they will surely eat out all the heart of the worship of God in time. 2 King. 16.14,15. when Ahaz had Set up a new fashioned Altar, he commande• the Priests to burn the morning and evening Sacrifices upon the great Altar that he had made;
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thus we see it puts the Altar of God out of office;
thus we see it puts the Altar of God out of office;
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and that they might think he had a Religious end in it, he saith, that the Brazen Altar, (that is) the Altar of the Lord shall be for the King to enquire by, si quando placebit;
and that they might think he had a Religious end in it, he Says, that the Brazen Altar, (that is) the Altar of the Lord shall be for the King to inquire by, si quando placebit;
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as Iunius well notes upon the place. Lastly, this will stand a man in no stead in time to come;
as Iunius well notes upon the place. Lastly, this will stand a man in no stead in time to come;
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its spoken with some derision, Hos. 8.5. Oh Samaria thy calf hath cast thee off:
its spoken with Some derision, Hos. 8.5. O Samaria thy calf hath cast thee off:
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when the captivity came, the Lord tells them that, because they were very confident that they should be delivered:
when the captivity Come, the Lord tells them that, Because they were very confident that they should be Delivered:
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but now it seems the calf hath cast you off.
but now it seems the calf hath cast you off.
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Canaan was the Lords Land, and he gave it to you, and to your Fathers for an inheritance:Canaan was the lords Land, and he gave it to you, and to your Father's for an inheritance:
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but as soon as you cast off God, it is no wonder if the Calf cast off you,
but as soon as you cast off God, it is no wonder if the Calf cast off you,
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and cast you out of the good Land that God hath given you. Use.
and cast you out of the good Land that God hath given you. Use.
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Seeing the words are a promise that there shall be one God and one name, consider, promises are objects of faith, grounds of hope, and rules of prayer:
Seeing the words Are a promise that there shall be one God and one name, Consider, promises Are objects of faith, grounds of hope, and rules of prayer:
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and by these things men live, and in this is the life of our spirits, Isa. 38,16. that is, on this we rest, in these we hope, and according unto these we pray:
and by these things men live, and in this is the life of our spirits, Isaiah 38,16. that is, on this we rest, in these we hope, and according unto these we pray:
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and in this doth the life of a mans spirit mainly consist. First, then look upon this particular promise as an object of faith;
and in this does the life of a men Spirit mainly consist. First, then look upon this particular promise as an Object of faith;
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and concerning it we must exercise these four several acts of faith. First, let thy faith sound the depth of this promise;
and Concerning it we must exercise these four several acts of faith. First, let thy faith found the depth of this promise;
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for there be treasures in the word, and they lie not above ground, they must be digged for, Prov. 2.4 and they be not the smallest to be had in the promises;
for there be treasures in the word, and they lie not above ground, they must be dug for, Curae 2.4 and they be not the Smallest to be had in the promises;
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what doth God here promise? simplicity and sincerity, in whatever concerns his worship and service;
what does God Here promise? simplicity and sincerity, in whatever concerns his worship and service;
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for whatever is mixed departs from unity:
for whatever is mixed departs from unity:
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now of humane mixtures I find in Scripture three sorts, and unto them all I conceive this promise reaches:
now of humane mixtures I find in Scripture three sorts, and unto them all I conceive this promise reaches:
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so our faith must look upon it.
so our faith must look upon it.
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First, in Doctrine, mixing the truth of God with false glosses, and corrupt interpretations, neither agreeing to the wisdom, majesty,
First, in Doctrine, mixing the truth of God with false Glosses, and corrupt interpretations, neither agreeing to the Wisdom, majesty,
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or mind of the Holy-Ghost, and this is the mixture here spoken of, Ier. 23.28. what is the chaff to the wheat? and yet if many Sermons were winnowed,
or mind of the Holy ghost, and this is the mixture Here spoken of, Jeremiah 23.28. what is the chaff to the wheat? and yet if many Sermons were winnowed,
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though the chaff is nothing to the wheat, yet it might haply prove more then the wheat. Secondly, in worship;
though the chaff is nothing to the wheat, yet it might haply prove more then the wheat. Secondly, in worship;
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Acts in the worship of God, that have no other ground but the will of man, that is the mixture the Apostle speaks of, Col. 2.23.
Acts in the worship of God, that have no other ground but the will of man, that is the mixture the Apostle speaks of, Col. 2.23.
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they did worship the true God, and they did in many things perform those acts which he required,
they did worship the true God, and they did in many things perform those acts which he required,
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but they mixed some acts out of their own will, which God never commanded, neither came it into his heart, Ier. 7.31.
but they mixed Some acts out of their own will, which God never commanded, neither Come it into his heart, Jeremiah 7.31.
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Thirdly, in Discipline a mixture of the Ordinances of God, and of the Commandments of men, sometimes turning the power they have from God against them for whose good and preservation it was mainly given;
Thirdly, in Discipline a mixture of the Ordinances of God, and of the commandments of men, sometime turning the power they have from God against them for whose good and preservation it was mainly given;
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the edge of the sword against the watch-man, Ier. 36.5. he was shut up: it was not in prison, for he fled and hid himself,
the edge of the sword against the watchman, Jeremiah 36.5. he was shut up: it was not in prison, for he fled and hid himself,
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and therefore it is conceived to be spoken of excommunication:
and Therefore it is conceived to be spoken of excommunication:
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and so they slay the witnesses: which cannot be understood litterally of killing them as men,
and so they slay the Witnesses: which cannot be understood literally of killing them as men,
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but Metaphorically killing them as witnesses, Rev. 11.11.
but Metaphorically killing them as Witnesses, Rev. 11.11.
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If there be a rotten member to be cut off, they strike with the back of the sword;
If there be a rotten member to be Cut off, they strike with the back of the sword;
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but if a godly man have but a hair to be paired off, they turn the edge and strike a full blow, &c. so vvhen men mix the Ordinances of God with their ovvn corrupt ends,
but if a godly man have but a hair to be paired off, they turn the edge and strike a full blow, etc. so when men mix the Ordinances of God with their own corrupt ends,
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and order all things in matter of Government so as it shall best serve to advance their worldly ends, colour over acts of policy vvith pretences of piety:
and order all things in matter of Government so as it shall best serve to advance their worldly ends, colour over acts of policy with pretences of piety:
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Say it is Corban, for their ovvn advantage sake, Mark 7.11. let thy faith engage thee to lay hold on the promise in all this, and expect to be delivered from them all, that in every one of these respects Gods name may be one.Say it is Corban, for their own advantage sake, Mark 7.11. let thy faith engage thee to lay hold on the promise in all this, and expect to be Delivered from them all, that in every one of these respects God's name may be one.
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Secondly, put forth an act of reliance, affiance, recumbence, or vvhatever else doth express an act of an humble and believing soul, casting himself upon a promise to obtain it:
Secondly, put forth an act of reliance, affiance, recumbence, or whatever Else does express an act of an humble and believing soul, casting himself upon a promise to obtain it:
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cleave to the word, Psal. 119.13. leave thy self vvith the promise: for that is the expression, the poor have themselves with thee. Psa. 10,14 NONLATINALPHABET
cleave to the word, Psalm 119.13. leave thy self with the promise: for that is the expression, the poor have themselves with thee. Psa. 10,14
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Thirdly, shut thy eyes against all difficulties, stagger not at the unlikeliness of the means:
Thirdly, shut thy eyes against all difficulties, stagger not At the unlikeliness of the means:
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he that should look upon the Israelites at their division, and see how much division and how much Idolatry there was amongst them,
he that should look upon the Israelites At their division, and see how much division and how much Idolatry there was among them,
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and that of all the Nations round about (but yet the Lord hath said it,
and that of all the nations round about (but yet the Lord hath said it,
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and it shall be accomplished in his season) he that shall observe how exceedingly a pompous Religion pleaseth them,
and it shall be accomplished in his season) he that shall observe how exceedingly a pompous Religion Pleases them,
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and how much they are taken with humane additions in Gods service, how firmly it is rooted and with what power it is backed, he will be ready to say, if God should create windows in heaven, this could not be:
and how much they Are taken with humane additions in God's service, how firmly it is rooted and with what power it is backed, he will be ready to say, if God should create windows in heaven, this could not be:
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but know, though there were mountains in this way of his people, yet this could not hinder the accomplishment of a promise;
but know, though there were Mountains in this Way of his people, yet this could not hinder the accomplishment of a promise;
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Who art thou O great mountain? before Zerubabel thou shalt become a plain, Zach. 4.6,7. nay and these mountains faith doth often remove and make them become a plain.Who art thou Oh great mountain? before Zerubbabel thou shalt become a plain, Zach 4.6,7. nay and these Mountains faith does often remove and make them become a plain.
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Fourthly, wait for the performance of it in Gods due time. Act 1.4. rejoyce for the promise of the Father, though it may haply by sin be delayed.
Fourthly, wait for the performance of it in God's due time. Act 1.4. rejoice for the promise of the Father, though it may haply by since be delayed.
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God brought his people to the borders of the Land of promise, and shewed them the good Land,
God brought his people to the borders of the Land of promise, and showed them the good Land,
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and yet by their unthankful walking, they were led back again fourty years in the wilderness;
and yet by their unthankful walking, they were led back again fourty Years in the Wilderness;
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but however, if it tarry, rejocye for it:
but however, if it tarry, rejocye for it:
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for it will speak, and it will not lye, it will come and it will not tarry, Hab. 2.3.for it will speak, and it will not lie, it will come and it will not tarry, Hab. 2.3.
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Secondly, let it be unto thee also a ground of hope: the object of hope is good things to come;
Secondly, let it be unto thee also a ground of hope: the Object of hope is good things to come;
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and that which is grounded upon the promise is lively hope that never makes ashamed;
and that which is grounded upon the promise is lively hope that never makes ashamed;
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let there be an holy, an earnest expectation and groaning for it, NONLATINALPHABET, go forth and meet the mercy while it is yet a far off.
let there be an holy, an earnest expectation and groaning for it,, go forth and meet the mercy while it is yet a Far off.
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And to stir up your hope, consider first, it will be a means to allay your present grief;
And to stir up your hope, Consider First, it will be a means to allay your present grief;
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to see men usurpe the Throne of God, and talk of sitting immediately in the consciences,
to see men usurp the Throne of God, and talk of sitting immediately in the Consciences,
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and to wring those tender wards of conscience that is as soon spoyled as a Ship cast away, 1 Tim. 1.9. to hear the word of God (as preached) set forth by the unnourishing vapours of humane wit, cannot but be a grief to a good heart;
and to wring those tender wards of conscience that is as soon spoiled as a Ship cast away, 1 Tim. 1.9. to hear the word of God (as preached) Set forth by the unnourishing vapours of humane wit, cannot but be a grief to a good heart;
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so to see the Ordinances of God pure in themselves, to be set out with the dressings and blandishments of the inventions of men,
so to see the Ordinances of God pure in themselves, to be Set out with the dressings and blandishments of the Inventions of men,
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like a wall of a marble with a roof of straw; to see people turned away with every wind of Doctrine;
like a wall of a Marble with a roof of straw; to see people turned away with every wind of Doctrine;
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and when Ministers shall have cause to complain that have preached long in a place, as Peter Martyr did at the coming in of Queen Mary, when he heard in Oxford a Colledge bell ring to Mass & the Students flocking there a pace, Haec una notula omnem meam doctrinam evertit:
and when Ministers shall have cause to complain that have preached long in a place, as Peter Martyr did At the coming in of Queen Marry, when he herd in Oxford a College bell ring to Mass & the Students flocking there a pace, Haec una notula omnem meam Doctrinam Overturn:
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this bell rings a passing peal to all my Lectures, to all my Sermons:
this bell rings a passing peal to all my Lectures, to all my Sermons:
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to that man to whom the Ordinances in their purity be dearer then his life, it cannot but be a great grief;
to that man to whom the Ordinances in their purity be Dearer then his life, it cannot but be a great grief;
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as the contrary cannot but be a great matter of joy when he shall consider that the time will come when the Kingdom shall be the Lords, and men shall corrupt the purity of his worship no more.
as the contrary cannot but be a great matter of joy when he shall Consider that the time will come when the Kingdom shall be the lords, and men shall corrupt the purity of his worship no more.
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Secondly, hereby the Ordinances shall be set up in their glory, and they are surely the glory of a Nation wheresoever they are, 1 Sam. 4: ult. To see Romam in flore, that is one of St. Austines wishes;
Secondly, hereby the Ordinances shall be Set up in their glory, and they Are surely the glory of a nation wheresoever they Are, 1 Sam. 4: ult. To see Rome in flore, that is one of Saint Austine's wishes;
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how much more doth a good heart desire to see Ecclesiam in flore, that God may beautifie the house of his glory? Isa. 60 7.
how much more does a good heart desire to see Church in flore, that God may beautify the house of his glory? Isaiah 60 7.
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Thirdly, then shall his people more fully enjoy the presence of God in his Ordinances;
Thirdly, then shall his people more Fully enjoy the presence of God in his Ordinances;
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for when the Temple is purged, the glory of the Lord will fill the house, Ezek. 43.1,2.
for when the Temple is purged, the glory of the Lord will fill the house, Ezekiel 43.1,2.
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and the name of the City shall be Jehovah Shammah, the Lord is there, Ezek. 48. ult. and the name of the city shall be Jehovah Shammah, the Lord is there, Ezekiel 48. ult.
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Fourthly, hereby the consciences of Gods people shall be freed from many an unnecessary burthen; now ye should desire the peace of Jerusalem;
Fourthly, hereby the Consciences of God's people shall be freed from many an unnecessary burden; now you should desire the peace of Jerusalem;
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they shall prosper that love it, Psal. 1,22 6. suppose your consciences be not touched; what if they be no burthens upon you;they shall prosper that love it, Psalm 1,22 6. suppose your Consciences be not touched; what if they be no burdens upon you;
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yet where is the spirit that said, who is offended, and I burn not? 2 Cor. 11.29.
yet where is the Spirit that said, who is offended, and I burn not? 2 Cor. 11.29.
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Thirdly, let it be a rule of prayer, for the promise is the only rule of what we can ask in faith,
Thirdly, let it be a Rule of prayer, for the promise is the only Rule of what we can ask in faith,
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and prayer the only ground of what we can expect with comfort, and therefore let thy heart say Amen unto this promise, be it unto thy servant according to thy word, Luke 1.38.
and prayer the only ground of what we can expect with Comfort, and Therefore let thy heart say Amen unto this promise, be it unto thy servant according to thy word, Lycia 1.38.
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And to stir you up to it, consider first the means by which God will do it, and they be all desirable.
And to stir you up to it, Consider First the means by which God will do it, and they be all desirable.
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First, he hath promised to take away the unclean spirit out of the Land:
First, he hath promised to take away the unclean Spirit out of the Land:
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for if the unclean man were taken away, new would arise, therefore the promise is to take away the unclean spirit, Zach. 13.2.
for if the unclean man were taken away, new would arise, Therefore the promise is to take away the unclean Spirit, Zach 13.2.
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Secondly, he will take off the hearts of his people from these mixtures, that Ephraim shall say, What have I to do any more with Idols? Hos. 14.18.
Secondly, he will take off the hearts of his people from these mixtures, that Ephraim shall say, What have I to do any more with Idols? Hos. 14.18.
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Thirdly, he will root out all these Idolatrous spirits amongst us, that will not be reclaimed;
Thirdly, he will root out all these Idolatrous spirits among us, that will not be reclaimed;
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they that purifie themselves in gardens shall be consumed when God comes to purifie his Church, Isa. ult. 17. there shall be no Canaanite in the Land any more for ever, Zach. 14 ult. and when they are cut off, no more of his name shall be sown, Nahum 1.14.
they that purify themselves in gardens shall be consumed when God comes to purify his Church, Isaiah ult. 17. there shall be no Canaanite in the Land any more for ever, Zach 14 ult. and when they Are Cut off, no more of his name shall be sown, Nahum 1.14.
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Secondly, to move you to it, you have Gods command, Isa. 62.6. Ye that are the Lords remembrancers, keep not silence;
Secondly, to move you to it, you have God's command, Isaiah 62.6. You that Are the lords remembrancers, keep not silence;
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NONLATINALPHABET the Lords recorders: and a main thing that the people of God do record, is the promises which as yet remain unaccomplished unto the Church.
the lords recorders: and a main thing that the people of God do record, is the promises which as yet remain unaccomplished unto the Church.
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Thirdly, we have a concurrence of all the prayers of the Church of God that have gone before us;
Thirdly, we have a concurrence of all the Prayers of the Church of God that have gone before us;
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for the prayers of the Church be like the acts of a State, they dye not with the man that made them;
for the Prayers of the Church be like the acts of a State, they die not with the man that made them;
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for they are made unto an eternal God, grounded upon an everlasting righteousness, offered by an eternal spirit,
for they Are made unto an Eternal God, grounded upon an everlasting righteousness, offered by an Eternal Spirit,
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and therefore they are eternally acceptable, and of an eternal efficacy; in after ages Davids prayer, Psal. 109.8. took effect upon Judas, Act. 1.2.
and Therefore they Are eternally acceptable, and of an Eternal efficacy; in After ages Davids prayer, Psalm 109.8. took Effect upon Judas, Act. 1.2.
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therefore as we must preach for after ages as the Prophets did, and the Apostles entred upon their labours,
Therefore as we must preach for After ages as the prophets did, and the Apostles entered upon their labours,
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so must we pray for after ages, and be content that other men in time to come shall reap the benefit of our prayers.
so must we pray for After ages, and be content that other men in time to come shall reap the benefit of our Prayers.
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Lastly, God hath begun already, and now we have great cause to be earnest with him to go on with it;
Lastly, God hath begun already, and now we have great cause to be earnest with him to go on with it;
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for he hath said, shall I bring to the birth, and shall I not bring forth? Isa. 60.9. Experiences of former mercies are a special pledge of future, Psalm 74.14. he smote the head of Leviathan in the waters: for he hath said, shall I bring to the birth, and shall I not bring forth? Isaiah 60.9. Experiences of former Mercies Are a special pledge of future, Psalm 74.14. he smote the head of Leviathan in the waters:
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and gave him to be meat to his people inhabiting the wilderness; it is spoken of Pharoahs army which God destroyed in the red Sea;and gave him to be meat to his people inhabiting the Wilderness; it is spoken of Pharaohs army which God destroyed in the read Sea;
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that is, the destruction of the Egyptians was a pledge to him of the accomplishment of the mercy that God had promised to cast the Canaanite out of the promised Land,
that is, the destruction of the egyptians was a pledge to him of the accomplishment of the mercy that God had promised to cast the Canaanite out of the promised Land,
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and to give them possession of it; many hardships they were to pass through in the wilderness;
and to give them possession of it; many hardships they were to pass through in the Wilderness;
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but God gave them this mercy as food, not to their bodies, but food to their faith,
but God gave them this mercy as food, not to their bodies, but food to their faith,
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while they were in the wilderness: therefore those former great and glorious promises were accomplished.
while they were in the Wilderness: Therefore those former great and glorious promises were accomplished.
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So that former mercies are food that God gives unto the faith of his people to feed upon till he hath perfectly accomplished whatever he hath promised unto his Church
So that former Mercies Are food that God gives unto the faith of his people to feed upon till he hath perfectly accomplished whatever he hath promised unto his Church
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Let no man say, who shall live when God doth this? but be sure, for thy time, have a stock going in the Churches ship;
Let no man say, who shall live when God does this? but be sure, for thy time, have a stock going in the Churches ship;
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for there is no knowledge, nor work, nor labour in the grave where thou art going:
for there is no knowledge, nor work, nor labour in the grave where thou art going:
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therefore sow thy seed, and if the harvest come not in thy time, yet thou shalt be no loser;
Therefore sow thy seed, and if the harvest come not in thy time, yet thou shalt be no loser;
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for in glory God will reward thee according to the fruits of thy doing, Ier. 17.10. the Lord tells thee, Go thy way Daniel, thou shalt rest and stand up in thy lot in the end of thy dayes, Dan. 12. ult. comfort and encourage one another with these words.
for in glory God will reward thee according to the fruits of thy doing, Jeremiah 17.10. the Lord tells thee, Go thy Way daniel, thou shalt rest and stand up in thy lot in the end of thy days, Dan. 12. ult. Comfort and encourage one Another with these words.
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Grace is Wisdom, AND Wisdom the Principal thing.
Grace is Wisdom, AND Wisdom the Principal thing.
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Preached at a meeting of the Company of Black-Smiths, Octob. 29. 1647. in Fish-street, London. PROV. 4.7. Wisdom is the principal thing: therefore get wisdom, &c. WHen the Lord gave Solomon his option, 1 King. 3.5. Ask what I shall give thee:
Preached At a meeting of the Company of Black-Smiths, October 29. 1647. in Fish street, London. CURAE. 4.7. Wisdom is the principal thing: Therefore get Wisdom, etc. WHen the Lord gave Solomon his option, 1 King. 3.5. Ask what I shall give thee:
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the choice that he himself made was wisdom; Give unto thy servant an understanding heart:
the choice that he himself made was Wisdom; Give unto thy servant an understanding heart:
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and his request pleased God so well, that the Lord gave him wisdom and understanding, exceeding much,
and his request pleased God so well, that the Lord gave him Wisdom and understanding, exceeding much,
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and largeness of heart even as the sand upon the Seashore. and largeness of heart even as the sand upon the Seashore.
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And this Book seems to be an Epitome of that large heart that God gave unto the Author of it;
And this Book seems to be an Epitome of that large heart that God gave unto the Author of it;
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the Book of the Canticles indeed sets forth the knowledge and the mysterie of Christ: and Ecclesiastes sets forth the knowledge of the vanity of the creatures;
the Book of the Canticles indeed sets forth the knowledge and the mystery of christ: and Ecclesiastes sets forth the knowledge of the vanity of the creatures;
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but here en totum Solomonem: that there is not any part of the revealed will of God,
but Here en totum Solomonem: that there is not any part of the revealed will of God,
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or the duty of man for knowledge, or practice, but in this book it is more or less touched at:
or the duty of man for knowledge, or practice, but in this book it is more or less touched At:
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And we have great reason to admire the goodness of God, that hath not suffered this Sun to set,
And we have great reason to admire the Goodness of God, that hath not suffered this Sun to Set,
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but being dead, he yet speaketh;
but being dead, he yet speaks;
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and the Lord having honoured him with wisdom above all men that ever were (except the Lord Jesus Christ) we should hearken to his advice, concerning wisdom in the text, wisdom is the principal thing, &c. In the words you have these two things. First, a commendation of it. Secondly, an exhortation to it.
and the Lord having honoured him with Wisdom above all men that ever were (except the Lord jesus christ) we should harken to his Advice, Concerning Wisdom in the text, Wisdom is the principal thing, etc. In the words you have these two things. First, a commendation of it. Secondly, an exhortation to it.
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First, the commendation, NONLATINALPHABET the word signifies either purity, or dignity: and so some interpreters render it, principium sapientia, wisdom is the principal thing:
First, the commendation, the word signifies either purity, or dignity: and so Some Interpreters render it, principium sapientia, Wisdom is the principal thing:
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Montanus and others of a purity in order: and so Tremelius renders it, quia caput est sapientiae eam acquirere: Montanus and Others of a purity in order: and so Tremelius renders it, quia caput est sapientiae eam acquirere:
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the fear of the Lord is the beginning of wisdom: this is the chief excellency, therefore let it be gotten in the first place:the Fear of the Lord is the beginning of Wisdom: this is the chief excellency, Therefore let it be got in the First place:
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NONLATINALPHABET the word signifies to get a thing as a mans own possession, to have a title to it,
the word signifies to get a thing as a men own possession, to have a title to it,
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and a propriety in it, to make it his own, to have it in his own heart,
and a propriety in it, to make it his own, to have it in his own heart,
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and to possess it for himself: and whereas there are many waies of gain that men do follow in the world,
and to possess it for himself: and whereas there Are many ways of gain that men do follow in the world,
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and many other possessions that men do strive for, and seek after, the wise man here sayes, in the middle of all your other gettings;
and many other possessions that men do strive for, and seek After, the wise man Here Says, in the middle of all your other gettings;
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let this be the principal care of every one of you, it being above all others the principal thing:
let this be the principal care of every one of you, it being above all Others the principal thing:
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and though the world flow in upon you, and you wash your steps in butter, and be great gainers otherwise,
and though the world flow in upon you, and you wash your steps in butter, and be great gainers otherwise,
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and the earth bring forth her encrease to you, yet with all your other gains get understanding; whatever you get or lose make sure of this above all:
and the earth bring forth her increase to you, yet with all your other gains get understanding; whatever you get or loose make sure of this above all:
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But what is meant by wisdom; By wisdom in this book is meant two things. First, Christ the wisdom of God. So Prov. 8.30.
But what is meant by Wisdom; By Wisdom in this book is meant two things. First, christ the Wisdom of God. So Curae 8.30.
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I was by him as one brought up with him, &c.I was by him as one brought up with him, etc.
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Secondly, Grace which is the only wisdom in a man, and so the fear of the Lord is the beginning of wisdom:
Secondly, Grace which is the only Wisdom in a man, and so the Fear of the Lord is the beginning of Wisdom:
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or caput, the chief and the principal part of it:
or caput, the chief and the principal part of it:
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but it is only in the latter of these senses that I shall speak to at this time. Doctrine.
but it is only in the latter of these Senses that I shall speak to At this time. Doctrine.
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First, that grace only is true wisdom. Secondly, that this wisdom is the principal thing: which hath more excellency in it then all things else in the world:
First, that grace only is true Wisdom. Secondly, that this Wisdom is the principal thing: which hath more excellency in it then all things Else in the world:
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there is in it a superlative and a transcendent excellency above all excellencies in the world.
there is in it a superlative and a transcendent excellency above all excellencies in the world.
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And that grace only is the true wisdom, this I shall clear to you these two wayes.
And that grace only is the true Wisdom, this I shall clear to you these two ways.
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First, the Lord (who is only wise) he counts nothing wisdom but goldiness,
First, the Lord (who is only wise) he counts nothing Wisdom but goldiness,
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and this he doth everywhere stile wisdom: there is a great enquiry and search amongst all the creatures where wisdom is to be found:
and this he does everywhere style Wisdom: there is a great enquiry and search among all the creatures where Wisdom is to be found:
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men know not the price of it, neither is it to be found in the Land of the living: men know not the price of it, neither is it to be found in the Land of the living:
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(that is) amongst all the creatures, and in all the studies of them; (that is) among all the creatures, and in all the studies of them;
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the depth saith it is not in me, &c. it cannot be gotten for gold, it cannot be valued with the gold of Ophir, with the precious Onyx or the Saphyre, &c. and yet the fear of the Lord, that is wisdom unto men,the depth Says it is not in me, etc. it cannot be got for gold, it cannot be valued with the gold of Ophir, with the precious Onyx or the Sapphire, etc. and yet the Fear of the Lord, that is Wisdom unto men,
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and to depart from evil, that is understanding, Psal. 90.12.
and to depart from evil, that is understanding, Psalm 90.12.
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teach us to number our days that we may apply our hearts unto wisdom, &c. (that is) in Consideration of the shortness of them, we may get grace to our selves, which will be immortal,teach us to number our days that we may apply our hearts unto Wisdom, etc. (that is) in Consideration of the shortness of them, we may get grace to our selves, which will be immortal,
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and stand by us when all the creatures both in heaven and earth shall fail and forsake us, Luke 7.37. where grace expressed in the holy conversation of Christ and John, is called wisdom;
and stand by us when all the creatures both in heaven and earth shall fail and forsake us, Lycia 7.37. where grace expressed in the holy Conversation of christ and John, is called Wisdom;
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wisdom is justified of all her children, and Luk. 1.17. souls are said to be converted to the wisdom of the just, &c and therefore a godly man only is called the man of wisdom, Micha 6.9. therefore in Gods account grace only is wisdom.Wisdom is justified of all her children, and Luk. 1.17. Souls Are said to be converted to the Wisdom of the just, etc. and Therefore a godly man only is called the man of Wisdom, Micah 6.9. Therefore in God's account grace only is Wisdom.
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Secondly, in Gods account all things is folly without grace; and therefore Solomon throughout this Book, and so David, Psal. 14.1. the wicked men are the foolish men:
Secondly, in God's account all things is folly without grace; and Therefore Solomon throughout this Book, and so David, Psalm 14.1. the wicked men Are the foolish men:
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the fool hath said in his heart there is no God: the wicked man and the fool are Synonoma's, and express the same thing:the fool hath said in his heart there is no God: the wicked man and the fool Are Synonoma's, and express the same thing:
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an unholy man, is a marvellous unwise man.
an unholy man, is a marvellous unwise man.
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Take a view of that which hath the greatest shew of wisdom, and the greatest name of wisdom in the world.
Take a view of that which hath the greatest show of Wisdom, and the greatest name of Wisdom in the world.
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First, all humane knowledge without grace it is but folly;
First, all humane knowledge without grace it is but folly;
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the He athen most of them were the greatest Artists and Philosophers in the world, those that most enquired into the secrets of nature,
the He Athena most of them were the greatest Artists and Philosophers in the world, those that most inquired into the secrets of nature,
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and had brought all humane learning unto the greatest height, as in Athens and Corinth, which were Universities and places far more famous then any other for knowledge, tongues, and all abilities, 1 Cor. 1.20.
and had brought all humane learning unto the greatest height, as in Athens and Corinth, which were Universities and places Far more famous then any other for knowledge, tongues, and all abilities, 1 Cor. 1.20.
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God hath made foolish the wisdom of the wise (that is) made it manifest so to be,God hath made foolish the Wisdom of the wise (that is) made it manifest so to be,
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and, whilest they profest themselves wise, they became fools;
and, whilst they professed themselves wise, they became Fools;
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but they had not the knowledge of the Scriptures, and therefore their knowledge might well be folly: but they had not the knowledge of the Scriptures, and Therefore their knowledge might well be folly:
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but for the Jews and their Rabbies, they had great knowledge in the Scripture and in divine mysteries; surely their knowledge was wisdom:
but for the jews and their Rabbies, they had great knowledge in the Scripture and in divine Mysteres; surely their knowledge was Wisdom:
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Christ speaks it to the Pharisees, the most learned amongst them all, Mat. 23.17.
christ speaks it to the Pharisees, the most learned among them all, Mathew 23.17.
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ye fools and blind, &c. so that if a man had all natural abilities to the highest pitch that ever was attained, a sharp wit, a piercing apprehension, a solid judgement, a firm and a tenacious memory,you Fools and blind, etc. so that if a man had all natural abilities to the highest pitch that ever was attained, a sharp wit, a piercing apprehension, a solid judgement, a firm and a tenacious memory,
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and these acted and hightened by industry, and Art, the help of tongues, and the greatest improvement of reading,
and these acted and heightened by industry, and Art, the help of tongues, and the greatest improvement of reading,
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and exercise, &c. without a principle of grace put into the heart to enlighten and enliven a man, all this would be but folly;
and exercise, etc. without a principle of grace put into the heart to enlighten and enliven a man, all this would be but folly;
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and never be counted wisdom in the sight of God.
and never be counted Wisdom in the sighed of God.
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Secondly, take the greatest Statist and Polititian the world, which hath also a great shew and name for wisdom;
Secondly, take the greatest Statist and Politician the world, which hath also a great show and name for Wisdom;
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let a man be acquainted with the Laws of all States, let him be able by experience and observation, to judge of the managing of all affairs, let him sit at the stern of the State,
let a man be acquainted with the Laws of all States, let him be able by experience and observation, to judge of the managing of all affairs, let him fit At the stern of the State,
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and let him with never so great dexterity manage all the affairs of it, and let his counsel be as that of Achitophel as an Angel of God,
and let him with never so great dexterity manage all the affairs of it, and let his counsel be as that of Ahithophel as an Angel of God,
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and as an Oracle of God; and as an Oracle of God;
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yet without a principle of grace in the soul, the wisdom of this world is foolishness with God,
yet without a principle of grace in the soul, the Wisdom of this world is foolishness with God,
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and he takes the wise in their own craftiness, 1 Cor. 3.19. and their own policies prove their own snares, they are taken in their own nets.and he Takes the wise in their own craftiness, 1 Cor. 3.19. and their own policies prove their own snares, they Are taken in their own nets.
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Thirdly, take the greatest men in the world, and they are wise in their own conceits, Prov. 28.11.
Thirdly, take the greatest men in the world, and they Are wise in their own conceits, Curae 28.11.
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that they can so manage their affairs as to get an estate, and set themselves in the face and glory of the times, raise their Bayes,
that they can so manage their affairs as to get an estate, and Set themselves in the face and glory of the times, raise their Baize,
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and mount up all the stairs of authority and honour, and make hast to be great,
and mount up all the stairs of Authority and honour, and make haste to be great,
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but yet without the power of godliness, Lu. 12.20. it is but, Thou fool this night shall thy soul be taken away.
but yet without the power of godliness, Lu. 12.20. it is but, Thou fool this night shall thy soul be taken away.
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Fourthly, come to the civil men of the world, and they are the worlds Saints, that can so order themselves in the profession of Religion, that they can keep themselves unspotted of the world, and be esteemed Saints in their generation, and yet can with wisdom avoid those dangerous waies of extremity that godly men do walk in,
Fourthly, come to the civil men of the world, and they Are the world's Saints, that can so order themselves in the profession of Religion, that they can keep themselves unspotted of the world, and be esteemed Saints in their generation, and yet can with Wisdom avoid those dangerous ways of extremity that godly men do walk in,
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as savouring of too much niceness and preciseness, and they can be counted honest men and Saints,
as savouring of too much niceness and preciseness, and they can be counted honest men and Saints,
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yet without the power of grace in their hearts, they are but foolish Virgins, Mat. 25.1.
yet without the power of grace in their hearts, they Are but foolish Virgins, Mathew 25.1.
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and all the former blaze that they made with the oyl in their lamps, it was but their folly,
and all the former blaze that they made with the oil in their lamps, it was but their folly,
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and no wisdom in Gods account.
and no Wisdom in God's account.
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So that in the Judgement of the great God, only the fear of the Lord, that is wisdom:
So that in the Judgement of the great God, only the Fear of the Lord, that is Wisdom:
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and the knowledge of the holy, that is understanding: there is nothing wisdom but godliness. And this will appear by these rules of wisdom.
and the knowledge of the holy, that is understanding: there is nothing Wisdom but godliness. And this will appear by these rules of Wisdom.
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First, wisdom acts by the highest principles:
First, Wisdom acts by the highest principles:
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that is the first thing wherein a mans folly in a state of sin is seen, Eph. 4.18. having their understanding darkned: which is the seat of principles;
that is the First thing wherein a men folly in a state of since is seen, Ephesians 4.18. having their understanding darkened: which is the seat of principles;
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and according to a mans principles, which are the rules of his actions, such they are: for Eccl. 10.10. Wisdom is profitable to direct:
and according to a men principles, which Are the rules of his actions, such they Are: for Ecclesiastes 10.10. Wisdom is profitable to Direct:
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it gives a man a right rule to vvalk by every man is according to the principles by vvhich he vvalks:
it gives a man a right Rule to walk by every man is according to the principles by which he walks:
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lay but these two principles in a mans heart. First, that the Church of Rome is the only true Church.
lay but these two principles in a men heart. First, that the Church of Room is the only true Church.
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Secondly, that this Church cannot err, and he is immediately a Papist though he act not many of their fooleries, &c. So lay but these principles.
Secondly, that this Church cannot err, and he is immediately a Papist though he act not many of their fooleries, etc. So lay but these principles.
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First, that sin is no such great evil as men are told it is.
First, that since is no such great evil as men Are told it is.
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Secondly, if it be a great evil, yet men think God is merciful, he is not so strict and severe as men speak of.
Secondly, if it be a great evil, yet men think God is merciful, he is not so strict and severe as men speak of.
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Thirdly, if God be so strict, yet it is long before the day of Judgement,
Thirdly, if God be so strict, yet it is long before the day of Judgement,
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and therefore it will be long before a man comes to an account, and this will make a man a prophane man immediately,
and Therefore it will be long before a man comes to an account, and this will make a man a profane man immediately,
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and to pour out himself unto all evil with greediness. So lay but these two principles;
and to pour out himself unto all evil with greediness. So lay but these two principles;
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First, that every man is to love himself best. Secondly, I am not my brothers keeper:
First, that every man is to love himself best. Secondly, I am not my Brother's keeper:
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it is nothing to me what other men do, or what they suffer;
it is nothing to me what other men do, or what they suffer;
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and this will lay the foundation of all manner of cruelty and injustice in the world.
and this will lay the Foundation of all manner of cruelty and injustice in the world.
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Now the high and excellent principles that godliness laies in the soul, are such as these; Ile name five to you.
Now the high and excellent principles that godliness lays in the soul, Are such as these; I'll name five to you.
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First, that the chief beauty of the creature is holiness, every man is in value as much as his soul is worth, and no more;
First, that the chief beauty of the creature is holiness, every man is in valve as much as his soul is worth, and no more;
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the heart of the wicked is little worth: Prov. beauty is vain, but a woman that fears the Lord she shall be praised; the heart of the wicked is little worth: Curae beauty is vain, but a woman that fears the Lord she shall be praised;
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the Kings daughter is all glorious within, &c. Psal. 45. Secondly, the happiness of the creature consists in communion with God, Psal. 63.3. if a man had fellowship with the wisest men of the world, yet it would not content him;the Kings daughter is all glorious within, etc. Psalm 45. Secondly, the happiness of the creature consists in communion with God, Psalm 63.3. if a man had fellowship with the Wisest men of the world, yet it would not content him;
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if this be his principle, that his felictty lies in Communion with God, One day in thy house, saith such a soul, is better then a thousand years else-where.
if this be his principle, that his felictty lies in Communion with God, One day in thy house, Says such a soul, is better then a thousand Years elsewhere.
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Thirdly, that sin is the greatest evil in the world, Rom. 7.13. it is filthiness it self, the excrement of naughtiness: sinful sin, &c.
Thirdly, that since is the greatest evil in the world, Rom. 7.13. it is filthiness it self, the excrement of naughtiness: sinful since, etc.
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Fourthly, that it is better to suffer then to sin, Heb. 11.25. suffering is but a light affliction in comparison of sin, &c. Heb. 11.25.
Fourthly, that it is better to suffer then to since, Hebrew 11.25. suffering is but a Light affliction in comparison of since, etc. Hebrew 11.25.
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Fifthly, the things that are seen are but temporal, the things that are not seen are eternal, 2 Cor. 4.17.
Fifthly, the things that Are seen Are but temporal, the things that Are not seen Are Eternal, 2 Cor. 4.17.
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such a man sees the fashion of the world still passing away, &c. One of these principles now will change the man, Iames 1. it is by the word ingrafted in the heart, that the seed of grace appears;
such a man sees the fashion of the world still passing away, etc. One of these principles now will change the man, James 1. it is by the word ingrafted in the heart, that the seed of grace appears;
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the heart brings forth fruit according to the principle that is put into it: all men judge according to the principles that are in themselves.
the heart brings forth fruit according to the principle that is put into it: all men judge according to the principles that Are in themselves.
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Now there are lower principles by which the most of men are acted, as the course of the world, the example of the multitude, the great ones,
Now there Are lower principles by which the most of men Are acted, as the course of the world, the Exampl of the multitude, the great ones,
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the Traditions of the Fathers, and the common principles that go abroad amongst men, and according unto these, men Judge,
the Traditions of the Father's, and the Common principles that go abroad among men, and according unto these, men Judge,
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and walk, and are acted in all their waies:
and walk, and Are acted in all their ways:
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this is the first property of a wise man, he lives by wise and high principles.
this is the First property of a wise man, he lives by wise and high principles.
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Secondly, wisdom is seen in a right Judgement of all things: to conceive of things as they are, and passing a right sentence upon them all.
Secondly, Wisdom is seen in a right Judgement of all things: to conceive of things as they Are, and passing a right sentence upon them all.
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First, he Judges good things to come, to transcend all the good things in this life:
First, he Judges good things to come, to transcend all the good things in this life:
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better then all the pleasures of sin that are present, Rom. 8.18. Heb. 11.26. it is said of Moses, he had respect unto the recompence of reward: better then all the pleasures of since that Are present, Rom. 8.18. Hebrew 11.26. it is said of Moses, he had respect unto the recompense of reward:
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pleasures at Gods right hand for evermore, &c.pleasures At God's right hand for evermore, etc.
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Secondly, he Judges men miserable that have all the jollities and excellencies of the world in respect of the miseries to come, which is the portion of all the fools in the world, that do not buy this pearl of great price:
Secondly, he Judges men miserable that have all the Jollities and excellencies of the world in respect of the misery's to come, which is the portion of all the Fools in the world, that do not buy this pearl of great price:
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Go to now ye rich men, weep and howl, for you have received your consolation; and, Son, remember that in thy life time thou receivedst thy good things, &c.Go to now you rich men, weep and howl, for you have received your consolation; and, Son, Remember that in thy life time thou Received thy good things, etc.
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Thirdly, it will make a man to judge aright of all the circumstances of mens actions, Prov. 10.5. he that gathers in summer is a wise son: Mat. 25.3. the foolish Virgins come to buy when it is too late, Luk. 19.42. Eccl. 8.5.
Thirdly, it will make a man to judge aright of all the Circumstances of men's actions, Curae 10.5. he that gathers in summer is a wise son: Mathew 25.3. the foolish Virgins come to buy when it is too late, Luk. 19.42. Ecclesiastes 8.5.
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a wise mans heart discerneth both time and Judgement, &c. Fourthly, he Judges aright of the issues and consequences of all things, Prov. 22.3. a wise man fore-sees the evil, and hideth himself, &c. he knows, the wicked are made for the day of wrath: a wise men heart discerneth both time and Judgement, etc. Fourthly, he Judges aright of the issues and consequences of all things, Curae 22.3. a wise man foresees the evil, and Hideth himself, etc. he knows, the wicked Are made for the day of wrath:
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and though they flourish now like a green Bay-tree: yet what will they do in the end thereof, Deut. 22.3.
and though they flourish now like a green Bay tree: yet what will they do in the end thereof, Deuteronomy 22.3.
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Thirdly, in the esteem that men have of persons and things; he saies that great men are many times the baseest of men, Dan. 4.17. he setteth over Kingdoms the baseest of men:
Thirdly, in the esteem that men have of Persons and things; he Says that great men Are many times the baseest of men, Dan. 4.17. he sets over Kingdoms the baseest of men:
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and the worst condition of a godly man is better then the best condition of the men of the world;
and the worst condition of a godly man is better then the best condition of the men of the world;
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he is of S. Pauls mind, I would that you were altogether such as I am, except these bonds;
he is of S. Paul's mind, I would that you were altogether such as I am, except these bonds;
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better be a Door-keeper in the house of God, then to dwell with Princes: better never to have known the way of righteousness.
better be a Doorkeeper in the house of God, then to dwell with Princes: better never to have known the Way of righteousness.
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Having tasted of the old wine, he cannot desire new, for he saith the old is better:
Having tasted of the old wine, he cannot desire new, for he Says the old is better:
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and it was better with me when I was with my former husband then it is now: and it was better with me when I was with my former husband then it is now:
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the rods and frowns of a father, are better then the kisses of an enemy, &c.
the rods and frowns of a father, Are better then the Kisses of an enemy, etc.
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Fourthly, in a mans election, a wise man doth pitch upon a general good before any particular good:
Fourthly, in a men election, a wise man does pitch upon a general good before any particular good:
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it is true, that riches will avail against poverty, and honour against disgrace; but these are but particular good things, they are not profitable for all things;
it is true, that riches will avail against poverty, and honour against disgrace; but these Are but particular good things, they Are not profitable for all things;
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riches avail not in the day of wrath; riches avail not in the day of wrath;
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honour will not support a man in a sick bed, &c. but now, godliness is profitable for all things, 1 Tim. 4.8. it is great gain, &c.
honour will not support a man in a sick Bed, etc. but now, godliness is profitable for all things, 1 Tim. 4.8. it is great gain, etc.
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Secondly, he that is wise chuseth that which is most profitable for himself, Iob 22.2. Prov. 9.12. If thou be wise, thou wilt be wise for thy self:
Secondly, he that is wise chooseth that which is most profitable for himself, Job 22.2. Curae 9.12. If thou be wise, thou wilt be wise for thy self:
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Now a man may by other things be wise for his estate, and be wise for his children,
Now a man may by other things be wise for his estate, and be wise for his children,
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but may be a fool for himself. Thirdly, he chuseth things that are most necessary in the first place;
but may be a fool for himself. Thirdly, he chooseth things that Are most necessary in the First place;
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and there is but one thing necessary, &c. Mary hath chosen the better part. Fourthly, he chuseth the greatest sufferings rather then the least sin, Iob 36.21. and not the greatest sin rather then the least affliction;
and there is but one thing necessary, etc. Mary hath chosen the better part. Fourthly, he chooseth the greatest sufferings rather then the least since, Job 36.21. and not the greatest since rather then the least affliction;
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Mallom mundus a peccato Gehennam intrare &c. Anselm. Fifthly, in a mans ends: a mans wisdom is in nothing more seen then in a mans ends: Mallom World a Peccato Gehennam intrare etc. Anselm. Fifthly, in a men ends: a men Wisdom is in nothing more seen then in a men ends:
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now a godly man hath high ends; the glory of God, and the good of his Church, Rom. 14.8,9. None of us lives to himself;
now a godly man hath high ends; the glory of God, and the good of his Church, Rom. 14.8,9. None of us lives to himself;
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and no man dyes to himself:
and no man dies to himself:
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but whether we live or dye we are the Lords, &c. and whether he doth eat or drink,
but whither we live or die we Are the lords, etc. and whither he does eat or drink,
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or whatever he does, he doth all to the glory of God, 1 Cor. 10.31. so that in the natural and civil actions of a mans life, he hath high ends;or whatever he does, he does all to the glory of God, 1 Cor. 10.31. so that in the natural and civil actions of a men life, he hath high ends;
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whereas another man he hath low and poor ends, even in the most religious and highest actions;
whereas Another man he hath low and poor ends, even in the most religious and highest actions;
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if he pray, it is for himself, howl for corn and oyl, &c Hos. 7.14. and it is but to tread out the corn, Hos. 10. all his profession, so much of Religion as will serve his turn and no more;
if he pray, it is for himself, howl for corn and oil, etc. Hos. 7.14. and it is but to tread out the corn, Hos. 10. all his profession, so much of Religion as will serve his turn and no more;
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if he preach, it is to gather Disciples after him: and they serve not God but their belly:
if he preach, it is to gather Disciples After him: and they serve not God but their belly:
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pollute my name for a morsel of bread and a little barly, saies God:pollute my name for a morsel of bred and a little Barley, Says God:
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and if they fast, did not you fast unto your selves? will the Lord say:
and if they fast, did not you fast unto your selves? will the Lord say:
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and if they hear, What went you out to hear, but a reed shaken with the wind? these are too mean ends for a Christian spirit:
and if they hear, What went you out to hear, but a reed shaken with the wind? these Are too mean ends for a Christian Spirit:
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their ends are more raised when they come to perform a duty; they do not care to approve themselves to men only, but to God:
their ends Are more raised when they come to perform a duty; they do not care to approve themselves to men only, but to God:
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that is true honour which comes from God; not as Saul when he had neglected the glory of God and his own salvation,
that is true honour which comes from God; not as Saul when he had neglected the glory of God and his own salvation,
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now he takes care for a poor low end, honour me before the people, &c. Sixthly, wisdom doth set a man upon the noblest actions and the highest employments, Prov. 15.24.
now he Takes care for a poor low end, honour me before the people, etc. Sixthly, Wisdom does Set a man upon the Noblest actions and the highest employments, Curae 15.24.
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the way of life is above to the wise, &c. that is, his conversation is in Heaven, and he seeks the things that are above,the Way of life is above to the wise, etc. that is, his Conversation is in Heaven, and he seeks the things that Are above,
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and is imployed about them, how he may honour God, and edifie the Church, enlarge the Kingdom of Jesus Christ;
and is employed about them, how he may honour God, and edify the Church, enlarge the Kingdom of jesus christ;
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how he may get his sins pardoned, his corruptions subdued, his election sealed: Rev. 12.1. how he may have the moon under his feet, or be an intercessor in behalf of the Church, to stand in the gap and turn away wrath:
how he may get his Sins pardoned, his corruptions subdued, his election sealed: Rev. 12.1. how he may have the moon under his feet, or be an intercessor in behalf of the Church, to stand in the gap and turn away wrath:
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how he may win souls, and be instrumental for the publike good; this he endeavours, and he that doth so is wise:
how he may win Souls, and be instrumental for the public good; this he endeavours, and he that does so is wise:
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whereas most men are busied about meat and drink, and apparel, building for themselves and their posterity,
whereas most men Are busied about meat and drink, and apparel, building for themselves and their posterity,
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or are taken up with toyes;
or Are taken up with toys;
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fine clothes, a pin, a rattle, is the highest things that they have in their eye,
fine clothes, a pin, a rattle, is the highest things that they have in their eye,
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as Domitian the Emperour spent his time in catching flies, for all he had the weighty things of the Kingdom lay upon him, nihil aliud quam muscas Captare: Sueton. Doctrine 2. This wisdom is the principal thing;
as Domitian the Emperor spent his time in catching flies, for all he had the weighty things of the Kingdom lay upon him, nihil Aliud quam muscas Capture: Suetonius Doctrine 2. This Wisdom is the principal thing;
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it hath a preheminence and a supereminency above all other things in the world, Prov. 3.14.
it hath a pre-eminence and a supereminency above all other things in the world, Curae 3.14.
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happy is the man that findeth wisdom, for the merchandize of it is better then the merchandize of silver,
happy is the man that finds Wisdom, for the merchandise of it is better then the merchandise of silver,
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and the gain thereof then fine gold, &c. that is, even the trading for grace in the Ordinances is to be preferred before the choicest worldly comforts.and the gain thereof then fine gold, etc. that is, even the trading for grace in the Ordinances is to be preferred before the Choicest worldly comforts.
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But wherein doth the excellency of grace lie? In these particulars. First, the excellency of grace lies in a conformity unto God;
But wherein does the excellency of grace lie? In these particulars. First, the excellency of grace lies in a conformity unto God;
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the neerer any creature comes unto God, the more glorious it is, and the more happy:
the nearer any creature comes unto God, the more glorious it is, and the more happy:
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herein lies the happiness of the Angels, yea, and of the humane nature of Christ, that is exalted far above all the Angels, in this, that it is more like unto God,
herein lies the happiness of the Angels, yea, and of the humane nature of christ, that is exalted Far above all the Angels, in this, that it is more like unto God,
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and all the glorious Attributes of God did shine forth in him;
and all the glorious Attributes of God did shine forth in him;
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Now by grace a man is renewed and transformed into the Image of God, 2 Cor. 3. ult. he lives the life of God, Eph. 4.18. hath a life from God, in God, and unto God:
Now by grace a man is renewed and transformed into the Image of God, 2 Cor. 3. ult. he lives the life of God, Ephesians 4.18. hath a life from God, in God, and unto God:
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which is a higher life then any man in the world lives;
which is a higher life then any man in the world lives;
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his life is a most excellent life, being made partaker of the divine nature, 2 Pet. 1.4. grace doth NONLATINALPHABET, and a man hath all the vertues of God shining forth in him, 2 Pet. 1.9. a man is holy as he is holy, and merciful as he is merciful: and we do thereby become NONLATINALPHABET; imitators of God, Eph. 5.1.
his life is a most excellent life, being made partaker of the divine nature, 2 Pet. 1.4. grace does, and a man hath all the Virtues of God shining forth in him, 2 Pet. 1.9. a man is holy as he is holy, and merciful as he is merciful: and we do thereby become; imitators of God, Ephesians 5.1.
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Secondly, from this conformity there ariseth a communion: for between light and darkness there can be no fellowship;
Secondly, from this conformity there arises a communion: for between Light and darkness there can be no fellowship;
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and if a man say that he hath fellowship with him, and walks in darkness, he doth lye, 1 Ioh. 1.6. they only enjoy the divine presence, that are made partakers of the divine nature;
and if a man say that he hath fellowship with him, and walks in darkness, he does lie, 1 John 1.6. they only enjoy the divine presence, that Are made partakers of the divine nature;
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and suitable unto a mans conformity, so will his communion be:
and suitable unto a men conformity, so will his communion be:
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an unregenerate man that hath no conformity to God, he can have no communion with God:
an unregenerate man that hath no conformity to God, he can have no communion with God:
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two cannot walk together unless they be agreed. Cant. 7.5. the King is held in the Galleries; two cannot walk together unless they be agreed. Cant 7.5. the King is held in the Galleries;
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thou hast ravished me with one of thine eyes, and with the chain about thy neck. Zach. 3.7.thou hast ravished me with one of thine eyes, and with the chain about thy neck. Zach 3.7.
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if thou walk in my wayes and keep my Ordinances, I will give thee places to walk in amongst those that stand by, &c. and when a mans conformity shall be perfect,if thou walk in my ways and keep my Ordinances, I will give thee places to walk in among those that stand by, etc. and when a men conformity shall be perfect,
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so shall his communion be: 1 Iohn 3.2. We shall be like him, and we shall see him as he is:
so shall his communion be: 1 John 3.2. We shall be like him, and we shall see him as he is:
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An ungracious man can have no fellowship: a man must be in a state of communion, Eph. 2.17. he must be made neer, before he can draw neer.
an ungracious man can have no fellowship: a man must be in a state of communion, Ephesians 2.17. he must be made near, before he can draw near.
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Now every man by nature is an enemy to God, and cares not for communion with him,
Now every man by nature is an enemy to God, and Cares not for communion with him,
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but hates any degre of approach to God: he hath another fellowship with the unfruitful works of darkness;
but hates any degree of approach to God: he hath Another fellowship with the unfruitful works of darkness;
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therefore he can have no communion with God. Thirdly, grace fits a man for the service of God;
Therefore he can have no communion with God. Thirdly, grace fits a man for the service of God;
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for, he hath no pleasure in fools, that is a wise God: every man by nature is dross and chaff, fit for no honourable employment:
for, he hath no pleasure in Fools, that is a wise God: every man by nature is dross and chaff, fit for no honourable employment:
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if a man were to stand before a King, Dan. 1.4. he must be learned in all wisdom, and knowledge, and understanding, &c. how much more he that shall stand before the great God, Psal. 4.4. the Lord hath separated to himself the man that is godly:
if a man were to stand before a King, Dan. 1.4. he must be learned in all Wisdom, and knowledge, and understanding, etc. how much more he that shall stand before the great God, Psalm 4.4. the Lord hath separated to himself the man that is godly:
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the Hebrew word is NONLATINALPHABET to himself for service, and to himself for communion. Psal. 41.1,2. he will set them before his face for ever:
the Hebrew word is to himself for service, and to himself for communion. Psalm 41.1,2. he will Set them before his face for ever:
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when the Lord calls men to any service, he doth qualifie them for that service: Saul for government;
when the Lord calls men to any service, he does qualify them for that service: Saul for government;
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but for a gracious work a common unction will not suffice:
but for a gracious work a Common unction will not suffice:
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and if a man have a new work to do, he must have from the spirit of God a new supply; Phil. 1.19. The Devil will not imploy instruments in his service till they be fitted:
and if a man have a new work to do, he must have from the Spirit of God a new supply; Philip 1.19. The devil will not employ Instruments in his service till they be fitted:
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and therefore there be some sins that men are not tempted unto at first, because their spirits are not prepared for them:
and Therefore there be Some Sins that men Are not tempted unto At First, Because their spirits Are not prepared for them:
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Satan tempts and prevails with men by smaller sins, and then they make way for greater:
Satan tempts and prevails with men by smaller Sins, and then they make Way for greater:
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But grace enables a man to do and to suffer which way soever the Lord employs him:
But grace enables a man to do and to suffer which Way soever the Lord employs him:
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be the service never so difficult, a gracious heart will say, Here I am Lord, send me. Phil. 4.13. he knows how to exalt God in a state of prosperity, he knows how to abound:
be the service never so difficult, a gracious heart will say, Here I am Lord, send me. Philip 4.13. he knows how to exalt God in a state of Prosperity, he knows how to abound:
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and cast him into a state of adversity, and the knows how to want, Phil. 4.13.
and cast him into a state of adversity, and the knows how to want, Philip 4.13.
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and grace doth not only fit a man to do Gods work, but also to aim at Gods end, for he is NONLATINALPHABET: wholly anothers:
and grace does not only fit a man to do God's work, but also to aim At God's end, for he is: wholly another's:
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But other men, non obtemperant dum obsequuntur. Fourthly, grace turns all things that a godly man enjoyeth into a blessing:
But other men, non obtemperant dum obsequuntur. Fourthly, grace turns all things that a godly man Enjoyeth into a blessing:
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but unto an ungodly man every thing is become a curse: he is cursed in his body, cursed in his name, and cursed in his estate,
but unto an ungodly man every thing is become a curse: he is cursed in his body, cursed in his name, and cursed in his estate,
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and in all his relations, and in all the creatures that he useth: his Table becomes a snare, Mal. 2.2. I will curse your blessings, nay the Ordinances of God that be unto the Saints the savour of life, are unto him the savour of death: it is a means to ripen their sins and hasten their ruine. Tit. 1.15. to the unclean all things are unclean.
and in all his relations, and in all the creatures that he uses: his Table becomes a snare, Malachi 2.2. I will curse your blessings, nay the Ordinances of God that be unto the Saints the savour of life, Are unto him the savour of death: it is a means to ripen their Sins and hasten their ruin. Tit. 1.15. to the unclean all things Are unclean.
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So that Esau may have the dew of heaven, the fat of the earth, and yet be hated:
So that Esau may have the due of heaven, the fat of the earth, and yet be hated:
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and Saul a Kingdom, and yet rejected of God: and Judas may have Apostolical gifts,
and Saul a Kingdom, and yet rejected of God: and Judas may have Apostolical Gifts,
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and yet be a Devil, and a son of perdition: they may be blessings in the thing, but curses to the man: sine summo bono nil bonum;
and yet be a devil, and a son of perdition: they may be blessings in the thing, but curses to the man: sine Summo Bono nil bonum;
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without the chief good, there is nothing good. But godliness brings a blessing into every state, 1 Pet. 3.9. the Saints are the heirs of blessing unto every state, Rom. 8.28. all things work together for good to them that fear God:
without the chief good, there is nothing good. But godliness brings a blessing into every state, 1 Pet. 3.9. the Saints Are the Heirs of blessing unto every state, Rom. 8.28. all things work together for good to them that Fear God:
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all things are yours, and ye are Christs: whether it be life or death, things present or things to come, 1 Cor. 3.22. mercies or crosses, Eph. 1.22. Christ is made the head over all things to the Church: all things Are yours, and you Are Christ: whither it be life or death, things present or things to come, 1 Cor. 3.22. Mercies or Crosses, Ephesians 1.22. christ is made the head over all things to the Church:
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for the Churches sake, he doth order all things for their good, and doth as Physitians do temper poyson into a wholsom medicine;
for the Churches sake, he does order all things for their good, and does as Physicians do temper poison into a wholesome medicine;
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Gods people are gainers by their worst estates, and by their afflictions they are made partakers of his holiness:
God's people Are gainers by their worst estates, and by their afflictions they Are made partakers of his holiness:
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and when their outward man doth decay, the inward man is renewed:
and when their outward man does decay, the inward man is renewed:
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and whatsoever God laies upon them, so it works in them the quiet fruit of righteousness, it matters not what befall them in this world:
and whatsoever God lays upon them, so it works in them the quiet fruit of righteousness, it matters not what befall them in this world:
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though the rain make the way foul, it is no matter so it make the land fruitful:
though the rain make the Way foul, it is no matter so it make the land fruitful:
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for these clouds drop fatness: and therefore the soul of a godly man blesseth the hand, and kisseth the rod that smites,
for these Clouds drop fatness: and Therefore the soul of a godly man Blesses the hand, and Kisses the rod that smites,
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and saies, it was good for me that I was afflicted: maledictionem benedixit, paupertatem ditavit. Grace is like the Philosophers stone, it turns all into gold. Prov. 3.18. it is said, wisdom is a tree of life unto them that lay hold of her:
and Says, it was good for me that I was afflicted: maledictionem benedixit, paupertatem ditavit. Grace is like the Philosophers stone, it turns all into gold. Curae 3.18. it is said, Wisdom is a tree of life unto them that lay hold of her:
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it puts a man into the same condition that he was before the fall, it brings a man again into the paradise of God,
it puts a man into the same condition that he was before the fallen, it brings a man again into the paradise of God,
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and the Angel with his flaming sword is removed. Fifthly, it fills the soul with all spiritual excellencies, those that will endure everlastingly:and the Angel with his flaming sword is removed. Fifthly, it fills the soul with all spiritual excellencies, those that will endure everlastingly:
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and the soul of man is the darling of a man:
and the soul of man is the darling of a man:
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if he loose that, what good wil a world do him? & the excellencie of the man lies in his spirit:
if he lose that, what good will a world do him? & the excellency of the man lies in his Spirit:
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and the great and eternal difference between man and man lies in their spirit; there are two differences here below:
and the great and Eternal difference between man and man lies in their Spirit; there Are two differences Here below:
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one man is a King, and another man is a subject: one a master, and another a servant:
one man is a King, and Another man is a Subject: one a master, and Another a servant:
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but these differences are but for the time of this life, and then all these relations shall cease, Iob 3.19. then the servant shall be free from his master, and the Princes robes and the beggers raggs lie down together.
but these differences Are but for the time of this life, and then all these relations shall cease, Job 3.19. then the servant shall be free from his master, and the Princes robes and the beggars rags lie down together.
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And here be excellencies also that some mens spirits have beyond others: some have knowledge, common gifts, and common graces: but these shall be alike:
And Here be excellencies also that Some men's spirits have beyond Others: Some have knowledge, Common Gifts, and Common graces: but these shall be alike:
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for after this life if there be knowledge, that shall cease, and tongues they shall vanish away, 1 Cor. 13. for all this is meat that perisheth, Ioh 6.27.
for After this life if there be knowledge, that shall cease, and tongues they shall vanish away, 1 Cor. 13. for all this is meat that Perishes, John 6.27.
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the soul may feed upon it a while, but it will perish, and a mans oyl in his lamp will go out, 1 Pet. 3. ult. all flesh is grass,
the soul may feed upon it a while, but it will perish, and a men oil in his lamp will go out, 1 Pet. 3. ult. all Flesh is grass,
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and the glory of it is as the flower: and the glory of it is as the flower:
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only the word of the Lord turned into grace, the Law written in the heart, that is immortal seed, &c. God looks chiefly to the excellency of a mans spirit, Numb. 14.24.
only the word of the Lord turned into grace, the Law written in the heart, that is immortal seed, etc. God looks chiefly to the excellency of a men Spirit, Numb. 14.24.
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but my servant Caleb had another spirit, &c. for God is a spirit, and the Father of spirits,but my servant Caleb had Another Spirit, etc. for God is a Spirit, and the Father of spirits,
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and his eyes are wholly upon the spirits of men, and he hates sin in the soul most;
and his eyes Are wholly upon the spirits of men, and he hates since in the soul most;
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and so the excellency of the soul he is most delighted with, is the adorning that is within, Psal. 45.1. the hidden man of the heart, 1 Pet. 3.4. which is in the sight of God of great price:
and so the excellency of the soul he is most delighted with, is the adorning that is within, Psalm 45.1. the hidden man of the heart, 1 Pet. 3.4. which is in the sighed of God of great price:
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and all outward excellencies are but shaddows of this;
and all outward excellencies Are but shadows of this;
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gold and silver, pearls and perfumes, &c. to have an enlightned, sanctified, sublime spirit, walking above the creatures,
gold and silver, Pearls and perfumes, etc. to have an enlightened, sanctified, sublime Spirit, walking above the creatures,
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and the Heart in Heaven, where the Treasure is;
and the Heart in Heaven, where the Treasure is;
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to be brought up to an holy independency towards all things below, and a holy magnanimity and self-sufficiency, this is a spirit with whom God delights to dwell, 2 Cor. 6.16. the word is NONLATINALPHABET and they were panes propositionis, set before the face of God for ever.
to be brought up to an holy independency towards all things below, and a holy magnanimity and self-sufficiency, this is a Spirit with whom God delights to dwell, 2 Cor. 6.16. the word is and they were panes propositionis, Set before the face of God for ever.
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Sixthly, grace will preserve a man from all evil Prov. 2.11,12. discretion shall preserve thee, understanding shall keep thee, to deliver thee from the way of the evil man and to deliver thee from the strange woman:
Sixthly, grace will preserve a man from all evil Curae 2.11,12. discretion shall preserve thee, understanding shall keep thee, to deliver thee from the Way of the evil man and to deliver thee from the strange woman:
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there is in every age a Course of the world: for Dan. 7.2. the world is a Sea, and every man is as a drop emptyed thereinto, and swims with the tide:
there is in every age a Course of the world: for Dan. 7.2. the world is a Sea, and every man is as a drop emptied thereinto, and swims with the tide:
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and the happiness of Gods people is to be redeemed from it, Gal. 1.4. In the first three hundred years the world proved persecutors:
and the happiness of God's people is to be redeemed from it, Gal. 1.4. In the First three hundred Years the world proved persecutors:
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afterward they turned Hereticks, then Popery rose, and then all the world wondred after the Beast:
afterwards they turned Heretics, then Popery rose, and then all the world wondered After the Beast:
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yet in this time there were some that did watch and keep their garments, that did not drink of the wine of her fornication;
yet in this time there were Some that did watch and keep their garments, that did not drink of the wine of her fornication;
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who though they came out of great tribulation, yet had washed their garments and made them white in the blood of the Lamb:
who though they Come out of great tribulation, yet had washed their garments and made them white in the blood of the Lamb:
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we see Noah in the worst times, and Lot in a Sodom of filthyness to keep their garments.
we see Noah in the worst times, and Lot in a Sodom of filthiness to keep their garments.
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Seneca speaks of a certain place called Ephestion, which he saith Ignis innocuus circuit, that hurts not those that are within,Senecca speaks of a certain place called Ephestion, which he Says Ignis innocuus circuit, that hurts not those that Are within,
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and yet keeps out all evil from them: truly such a fire is grace wheresoever it is. Use.
and yet keeps out all evil from them: truly such a fire is grace wheresoever it is. Use.
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Let me exhort you to get wisdom, get understanding:
Let me exhort you to get Wisdom, get understanding:
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for let me tell you, there be dayes coming wherein a little grace will be more worth then all the gold in the world:
for let me tell you, there be days coming wherein a little grace will be more worth then all the gold in the world:
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Mat. 25 a little of the wise Virgins oyl, what would the foolish have given for it? men think they can live without God, and without grace here:Mathew 25 a little of the wise Virgins oil, what would the foolish have given for it? men think they can live without God, and without grace Here:
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but when they come to dye, when the channels of all the creatures shall be stopt:
but when they come to die, when the channels of all the creatures shall be stopped:
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and all things take their leave, and God be all in all to them, and then thou hast no interest in him,
and all things take their leave, and God be all in all to them, and then thou hast no Interest in him,
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then thou wilt wish as Cardinal Wolsey once said, If I had served my God as faithfully as I have done the King, he would not have left me, &c. then a man will say with Galeasius, their money perish with them, that do prefer all the gold in the world before one hours communion with Christ.
then thou wilt wish as Cardinal wolsey once said, If I had served my God as faithfully as I have done the King, he would not have left me, etc. then a man will say with Galeasius, their money perish with them, that do prefer all the gold in the world before one hours communion with christ.
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Oh that I could but bring you in love with grace this day: the first step to grace is a high prizing of it, Luke 17.5. Christ raiseth their esteem of it, and thereby encreaseth it.
O that I could but bring you in love with grace this day: the First step to grace is a high prizing of it, Lycia 17.5. christ Raiseth their esteem of it, and thereby increases it.
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I will give a few rules of trial, &c. First, try the heart in respect of thy darling lust, thy right hand, Psal. 18.23. there is no man but hath some lust that is most beloved, and indulged to.
I will give a few rules of trial, etc. First, try the heart in respect of thy darling lust, thy right hand, Psalm 18.23. there is no man but hath Some lust that is most Beloved, and indulged to.
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Now is thy heart most set against that lust above all other sins.
Now is thy heart most Set against that lust above all other Sins.
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Secondly, grace enables a man to discern the spiritual presence or absence of God in Ordinances, Ezek. 10. he saw the glory of the Lord to depart when the rest did not;
Secondly, grace enables a man to discern the spiritual presence or absence of God in Ordinances, Ezekiel 10. he saw the glory of the Lord to depart when the rest did not;
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and the soul is drawn out to God in the use of Ordinances, and he follows hard after God,
and the soul is drawn out to God in the use of Ordinances, and he follows hard After God,
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and he hath the spiritual skil to discern when God draws neer, and when the Lord departs;
and he hath the spiritual skill to discern when God draws near, and when the Lord departs;
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for his communion is not with the duty only, but with God in it: he engageth his heart to draw neer to God, 2 King. 10.13.
for his communion is not with the duty only, but with God in it: he engageth his heart to draw near to God, 2 King. 10.13.
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whereas another man like Jehu, is heedless in the service he performs, doth not labour with all his heart to enjoy communion with God,
whereas Another man like Jehu, is heedless in the service he performs, does not labour with all his heart to enjoy communion with God,
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nor observes whether God be present or absent:
nor observes whither God be present or absent:
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a constant heedlesness and regardlesness in the service of God, is a certain sign of an hypocrite.
a constant heedlessness and regardlessness in the service of God, is a certain Signen of an hypocrite.
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Thirdly, if sin be cast in, grace doth never leave till it work it out, Mat. 12.35. the regenerate part in a man will be continually expelling corruption:
Thirdly, if since be cast in, grace does never leave till it work it out, Mathew 12.35. the regenerate part in a man will be continually expelling corruption:
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he doth daily wash his feet, and is as a bone dislocated, till he be again reconciled to God,
he does daily wash his feet, and is as a bone dislocated, till he be again reconciled to God,
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after he hath sinned against him:
After he hath sinned against him:
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for he saith, It was better with me when I had peace of conscience then now;
for he Says, It was better with me when I had peace of conscience then now;
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when the Lord called me to communion: but sin hath separated between me and God:
when the Lord called me to communion: but since hath separated between me and God:
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and therefore in regard of his daily failings also, as well as committing any gross act of sin, he looks upon himself as Turtullian doth,
and Therefore in regard of his daily failings also, as well as committing any gross act of since, he looks upon himself as Tertullian does,
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as nulli rei nisi paenitentiae natus;
as None rei nisi paenitentiae Born;
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it is with him as it is with a man in a swound, whilest his soul is in him, there is a principle that will bring him to life again: it is with him as it is with a man in a swoon, whilst his soul is in him, there is a principle that will bring him to life again:
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but if a man be dead, it is not so: there is no inward working in him, because an inward principle is wanting.
but if a man be dead, it is not so: there is no inward working in him, Because an inward principle is wanting.
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But you will say to me, How should a man attain to this? I will give you these three directions at present.
But you will say to me, How should a man attain to this? I will give you these three directions At present.
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First, be very sensible that thou art without it by nature, and what a miserable condition it is for a man to be without grace. I desire you will consider:
First, be very sensible that thou art without it by nature, and what a miserable condition it is for a man to be without grace. I desire you will Consider:
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if thou hast not the Image of God upon thee, thou hast the Image of the Devil and thou art under the power of the Devil, who is perfectly contrary to God, and an enemy to him:
if thou hast not the Image of God upon thee, thou hast the Image of the devil and thou art under the power of the devil, who is perfectly contrary to God, and an enemy to him:
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and thou shalt be punisht with him to all eternity, if thou continue like unto him:
and thou shalt be punished with him to all eternity, if thou continue like unto him:
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and then consider, all the means thou canst use cannot bestow grace. Christ into the world, and Christ into the heart, are free gifts:
and then Consider, all the means thou Canst use cannot bestow grace. christ into the world, and christ into the heart, Are free Gifts:
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Lumen naturae, nature new dressed may make a shew, but it can never be a new man: it is a new creation: an act of Almighty power must pass upon thee before thou art in a state of grace, Eph. 1.19. and let thy heart dwell upon this apprehension.Lumen naturae, nature new dressed may make a show, but it can never be a new man: it is a new creation: an act of Almighty power must pass upon thee before thou art in a state of grace, Ephesians 1.19. and let thy heart dwell upon this apprehension.
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Secondly, wait upon God forit to this end in all converting Ordinances: attend at wisdoms gates, Cant. 1.16. for this is the bed wherein souls are begotten to the Lord, even the Ministery of the word, Cant. 4.2 every one bears twins. Psal. 110. it is as the dew that falls from th• womb of the morning:
Secondly, wait upon God forit to this end in all converting Ordinances: attend At wisdoms gates, Cant 1.16. for this is the Bed wherein Souls Are begotten to the Lord, even the Ministry of the word, Cant 4.2 every one bears twins. Psalm 110. it is as the due that falls from th• womb of the morning:
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there are abundance of souls begotten, for it is a dole of spiritual gifts. Rom. 1.12. I have begotten you through the Gospel;
there Are abundance of Souls begotten, for it is a dole of spiritual Gifts. Rom. 1.12. I have begotten you through the Gospel;
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Grace is the Law written in the heart:
Grace is the Law written in the heart:
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and God is pleased to make use of the Ministery as his pen to write it there.
and God is pleased to make use of the Ministry as his pen to write it there.
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Thirdly, do not only wait, but cry for it, make it thy great request unto God from day to day, that thou mayst have experience of a work of Regeneration;
Thirdly, do not only wait, but cry for it, make it thy great request unto God from day to day, that thou Mayest have experience of a work of Regeneration;
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that thou mayst rest in no grace but true grace:
that thou Mayest rest in no grace but true grace:
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nor be satisfied with oyl in thy lamp only, unless thou have it in thy Vessel; that thou mayst not build upon the sand, but on a Rock:
nor be satisfied with oil in thy lamp only, unless thou have it in thy Vessel; that thou Mayest not built upon the sand, but on a Rock:
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for this will be the destruction of most of those that profess Religion at the last day, that they have thoughts to walk in the narrow way, before ever they entred in at the strait gate:
for this will be the destruction of most of those that profess Religion At the last day, that they have thoughts to walk in the narrow Way, before ever they entered in At the strait gate:
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O labour that the spirit of God may not only have an influence upon thee in common gifts,
Oh labour that the Spirit of God may not only have an influence upon thee in Common Gifts,
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but that he may work truth of grace in thee;
but that he may work truth of grace in thee;
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and that he may not only come unto thee as forma assistens, to assist thee in some common duties for a time,
and that he may not only come unto thee as forma assistens, to assist thee in Some Common duties for a time,
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but as forma informans, so as to abide with thee and in thee for ever.
but as forma informans, so as to abide with thee and in thee for ever.
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THE Danger of being worse BY MERCIES. DEUT. 32.15. But Jesurun waxed fat, and kicked.
THE Danger of being Worse BY MERCIES. DEUTERONOMY. 32.15. But Jeshurun waxed fat, and Kicked.
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AS it is said by some, of the Book of the Revelations; It is both an Historical Prophecie, and a Prophetical History:
AS it is said by Some, of the Book of the Revelations; It is both an Historical Prophecy, and a Prophetical History:
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the same we may truly say of this present day: It is either a Thanks-giving Fast, or it is a Fasting Thanks-giving:
the same we may truly say of this present day: It is either a Thanksgiving Fast, or it is a Fasting Thanksgiving:
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the present mercy calls for the one, the abuse of former, and the fear of the abuse of this mercy also, calls for the other:
the present mercy calls for the one, the abuse of former, and the Fear of the abuse of this mercy also, calls for the other:
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the present mercy indeed calls for Thanks-giving;
the present mercy indeed calls for Thanksgiving;
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but when we consider how mercies have been abused by us, and what cause we have to fear lest this also should be so, this calls to mourning and humiliation:
but when we Consider how Mercies have been abused by us, and what cause we have to Fear lest this also should be so, this calls to mourning and humiliation:
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there are two things which every godly man is to look at in a mercy. First, that he may obtain it.
there Are two things which every godly man is to look At in a mercy. First, that he may obtain it.
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Secondly, that he may improve it. That he may obtain the mercy; and that he may obtain a right use, & a right improvement thereof:
Secondly, that he may improve it. That he may obtain the mercy; and that he may obtain a right use, & a right improvement thereof:
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otherwise though it be a mercy in the thing, it will be a curse to the man,
otherwise though it be a mercy in the thing, it will be a curse to the man,
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as I have often shewed you.
as I have often showed you.
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That which the Apostle saies of afflictions, I would allude unto in this particular, in Heb 12.10. there is no affliction for the present is joyous, but grievous, but afterwards it brings forth the quiet fruit of righteousness:
That which the Apostle Says of afflictions, I would allude unto in this particular, in Hebrew 12.10. there is no affliction for the present is joyous, but grievous, but afterwards it brings forth the quiet fruit of righteousness:
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the mercy in affliction lies in the use of affliction.
the mercy in affliction lies in the use of affliction.
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So I may say of mercy, inverting the words, Every mercy for the present is joyous, not grievous,
So I may say of mercy, inverting the words, Every mercy for the present is joyous, not grievous,
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but afterwards it brings forth many times the bitter fruit of wickedness and unrighteousness.
but afterwards it brings forth many times the bitter fruit of wickedness and unrighteousness.
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For its the use of mercy makes the mercy a mercy, as the use of affliction doth:
For its the use of mercy makes the mercy a mercy, as the use of affliction does:
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the learned do use to say of riches and honours, and all the good things of this life:
the learned do use to say of riches and honours, and all the good things of this life:
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that they are things indifferent, NONLATINALPHABET, neither good or bad in themselves, but according to the use that is made of them,
that they Are things indifferent,, neither good or bad in themselves, but according to the use that is made of them,
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and according as the person is that uses them. So I say of all the blessings that we receive from God:
and according as the person is that uses them. So I say of all the blessings that we receive from God:
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they are blessings according to the use that is made of them, and according to the condition of the person that uses them, otherwise they are not mercies:
they Are blessings according to the use that is made of them, and according to the condition of the person that uses them, otherwise they Are not Mercies:
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therefore as the Lord hath been pleased to give us a mercy, so let this be one great end of our humiliation,
Therefore as the Lord hath been pleased to give us a mercy, so let this be one great end of our humiliation,
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and of our supplication to God this day, that we may be broken before God for the abuse of former mercies, and obtain of the Lord a right use of this mercy.
and of our supplication to God this day, that we may be broken before God for the abuse of former Mercies, and obtain of the Lord a right use of this mercy.
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This Chapter, out of which I have chosen this portion of Scripture, was the last song that ever Moses the man of God indited while he was here upon earth,
This Chapter, out of which I have chosen this portion of Scripture, was the last song that ever Moses the man of God Indited while he was Here upon earth,
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until he ascended up into heaven, there to sing hallelujahs to the Lord for ever: and this song is partly historical, and partly prophetical:
until he ascended up into heaven, there to sing hallelujahs to the Lord for ever: and this song is partly historical, and partly prophetical:
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there are four things in the context that are historical, that yet notwithstanding are worthy of your observation.
there Are four things in the context that Are historical, that yet notwithstanding Are worthy of your observation.
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First, the great care that the Lord had of this people Israel above all the Nations of the world, Verse 8. When the most high devided to the Nations their inheritance, he set the bounds of the people according to the number of the children of Israel: It is an observable Scripture;
First, the great care that the Lord had of this people Israel above all the nations of the world, Verse 8. When the most high divided to the nations their inheritance, he Set the bounds of the people according to the number of the children of Israel: It is an observable Scripture;
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the Lord gave the earth to the children of men: so the Psalmist tells you:the Lord gave the earth to the children of men: so the Psalmist tells you:
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but yet the Lord will not have the children of men to scramble for the earth, to see who can get most of it;
but yet the Lord will not have the children of men to scramble for the earth, to see who can get most of it;
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No, the Division of the earth is the Lords;
No, the Division of the earth is the lords;
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he hath devided the earth, and separated the sons of Adam: which is the meaning of that dark place, Isa. 7. there were two Kings which the Lord calls, the tails of two smoking fire-brands:
he hath divided the earth, and separated the Sons of Adam: which is the meaning of that dark place, Isaiah 7. there were two Kings which the Lord calls, the tails of two smoking firebrands:
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and they intend to enlarge their Dominions to take in Iudah, and set up a King there:
and they intend to enlarge their Dominions to take in Iudah, and Set up a King there:
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No, saith God, the head of Syria is Damascus. I have set them their bounds: they are at their height: they shall go no further:
No, Says God, the head of Syria is Damascus. I have Set them their bounds: they Are At their height: they shall go no further:
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the Lord hath divided the earth then to the sons of Adam: but hath divided the earth to the sons of Adam, according to the number of the children of Israel:
the Lord hath divided the earth then to the Sons of Adam: but hath divided the earth to the Sons of Adam, according to the number of the children of Israel:
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the fewest in number of all people:
the fewest in number of all people:
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the meaning I conceive to be this, that the Lord did take special care in the first Division of the earth, that he would chuse an inheritance in the earth for this people:
the meaning I conceive to be this, that the Lord did take special care in the First Division of the earth, that he would choose an inheritance in the earth for this people:
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for so the Psalmist tells us, he chose an Inheritance for them:
for so the Psalmist tells us, he chosen an Inheritance for them:
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so that he that chose a people out of the earth to be his peculiar people, he in the division of the earth made choice of a peculiar Inheritance for them:
so that he that chosen a people out of the earth to be his peculiar people, he in the division of the earth made choice of a peculiar Inheritance for them:
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certainly the people of God need not fear an Inheritance then.
Certainly the people of God need not Fear an Inheritance then.
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When the Lord divided the earth among the sons of Adam, he took especial care of them:
When the Lord divided the earth among the Sons of Adam, he took especial care of them:
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the Lord in all his Providential Dispensations hath a constant respect to his Church, and a continual care of them:
the Lord in all his Providential Dispensations hath a constant respect to his Church, and a continual care of them:
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and he adds the reason of it, v. 9. though all the earth be the Lords, yet the Lords portion is his people:
and he adds the reason of it, v. 9. though all the earth be the lords, yet the lords portion is his people:
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this is the first thing that is matter of history in the context.
this is the First thing that is matter of history in the context.
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Secondly, he then sets forth the condition of this people when they were in the wilderness, Ver. 10. he found him in a Desart Land, in a vast howling wilderness:
Secondly, he then sets forth the condition of this people when they were in the Wilderness, Ver. 10. he found him in a Desert Land, in a vast howling Wilderness:
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the meaning is not, as if this people were strangers to God till then: or that the Lord took no notice of them, or had no care of them;
the meaning is not, as if this people were Strangers to God till then: or that the Lord took no notice of them, or had no care of them;
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for ever when they were in Egypt, Exod. 4. then the Lord 〈 … 〉, Israel is my son, my first born:
for ever when they were in Egypt, Exod 4. then the Lord 〈 … 〉, Israel is my son, my First born:
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therefore Gods 〈 … 〉 did not then begin: But then they began to be the Lords separated people:
Therefore God's 〈 … 〉 did not then begin: But then they began to be the lords separated people:
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they were, its true, Gods people by a Covenant before:
they were, its true, God's people by a Covenant before:
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Now they are brought into a wilderness, and separated from other Nations, therefore because they then began to be the Lords people by a National Covenant,
Now they Are brought into a Wilderness, and separated from other nations, Therefore Because they then began to be the lords people by a National Covenant,
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therefore it is said, he found them: there is indeed another meaning of that expression, found: that is, he is alwaies present with them as a help, alwaies found of them:
Therefore it is said, he found them: there is indeed Another meaning of that expression, found: that is, he is always present with them as a help, always found of them:
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so you find the word used, Psal. 46.1. God is a present help: he is a help found in the needful time of trouble:
so you find the word used, Psalm 46.1. God is a present help: he is a help found in the needful time of trouble:
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and so I conceive that place explains it, Hos. 9.10. I found Israel as grapes in the wilderness:
and so I conceive that place explains it, Hos. 9.10. I found Israel as grapes in the Wilderness:
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as a poor traveller in a desart wilderness hath a great refreshment by this, if he meet with a Vine that hath but a few Clusters upon it:
as a poor traveller in a desert Wilderness hath a great refreshment by this, if he meet with a Vine that hath but a few Clusters upon it:
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so I found Israel in the wilderness, which was as great a delight to me, even as if a weary Traveller had found Grapes in the Wilderness.
so I found Israel in the Wilderness, which was as great a delight to me, even as if a weary Traveller had found Grapes in the Wilderness.
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Thirdly, here is a further description of the Land of Canaan, Ver. 13. the Lord made them to dwell upon the high places of the earth.
Thirdly, Here is a further description of the Land of Canaan, Ver. 13. the Lord made them to dwell upon the high places of the earth.
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It was a Land of Mountains and Vallies, and upon that account called the high places of the earth:
It was a Land of Mountains and Valleys, and upon that account called the high places of the earth:
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but it was a Land also where the Lord destroyed the enemies, and carried them without danger in the midst of the greatest dangers,
but it was a Land also where the Lord destroyed the enemies, and carried them without danger in the midst of the greatest dangers,
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thus they were made to walk on the high places of the earth, as men that walk on high, out of Gun-shot.
thus they were made to walk on the high places of the earth, as men that walk on high, out of Gunshot.
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And then fourthly, here is the plentie of the Land that flows with milk and honey:
And then fourthly, Here is the plenty of the Land that flows with milk and honey:
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where they eat the fine kidnies of the wheat, and drank the pure blood of the grape:
where they eat the fine kidneys of the wheat, and drank the pure blood of the grape:
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a Land wherein there was no lack of any thing that was upon the earth, Deut. 8.7,8. all this is but historical.
a Land wherein there was no lack of any thing that was upon the earth, Deuteronomy 8.7,8. all this is but historical.
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In the words that I have read to you, comes in that which is Prophetical:
In the words that I have read to you, comes in that which is Prophetical:
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for Moses did not bring them into the Land of Canaan, Moses dyed in the Land of Moab, on the other side of Jordan, and was gathered to his Fathers.
for Moses did not bring them into the Land of Canaan, Moses died in the Land of Moab, on the other side of Jordan, and was gathered to his Father's.
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It was Ioshua that gave them rest, and divided this Land for an inheritance to them:
It was Ioshua that gave them rest, and divided this Land for an inheritance to them:
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Moses prophesied when they came unto the Land of Canaan, this shall be their Condition; But Jesurun waxed fat, and kicked: Moses prophesied when they Come unto the Land of Canaan, this shall be their Condition; But Jeshurun waxed fat, and Kicked:
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A godly man from a principle of spiritual wisdom, without Divination, will be able to give a great guess of men, what they will be:
A godly man from a principle of spiritual Wisdom, without Divination, will be able to give a great guess of men, what they will be:
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Moses might much guess by seeing how disobedient they had been in the Wilderness, what they would prove when they came to Canaan: but yet here is a discovery that the Lord made by Revelation to Moses, what the condition of this people would be:Moses might much guess by seeing how disobedient they had been in the Wilderness, what they would prove when they Come to Canaan: but yet Here is a discovery that the Lord made by Revelation to Moses, what the condition of this people would be:
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the Lord doth not only certainly know what we are, but he knows what in such cases and conditions we will be:
the Lord does not only Certainly know what we Are, but he knows what in such cases and conditions we will be:
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Nay, the Lord knows in those conditions that we shall never be put into what we would be, if we were in it:
Nay, the Lord knows in those conditions that we shall never be put into what we would be, if we were in it:
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this is clear, the Lord foretells to Moses what this people would be when they came to the Land of Canaan: having such a place, and such enjoyments:
this is clear, the Lord foretells to Moses what this people would be when they Come to the Land of Canaan: having such a place, and such enjoyments:
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and this is also clear when David was in Keilah: shall the men, said he, give me up to Saul? they will give thee up:
and this is also clear when David was in Keilah: shall the men, said he, give me up to Saul? they will give thee up:
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and yet David went out of the City that night, and was never given up:
and yet David went out of the city that night, and was never given up:
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and according to this we may guess, if we consider, there are many of us, some would have wealth, some honour, some would have higher imployment, some more grace, some more comfort, some more assurance, and the Lord denies it.
and according to this we may guess, if we Consider, there Are many of us, Some would have wealth, Some honour, Some would have higher employment, Some more grace, Some more Comfort, Some more assurance, and the Lord Denies it.
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It is because he knows what in such a condition, if thou wert put into it, thou wouldst prove:
It is Because he knows what in such a condition, if thou Wertenberg put into it, thou Wouldst prove:
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and that which thou lookest upon as a great affliction, the Lord doth it with a very merciful hand.
and that which thou Lookest upon as a great affliction, the Lord does it with a very merciful hand.
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But Jesurun waxed fat and kicked: there are two things in the words to be opened. First their name: and, Secondly their sin.But Jeshurun waxed fat and Kicked: there Are two things in the words to be opened. First their name: and, Secondly their since.
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The denomination that is given to them here, and the transgression that is charged upon them.
The denomination that is given to them Here, and the Transgression that is charged upon them.
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I shall briefly explain both these, and then come to the point that I would insist upon from them:
I shall briefly explain both these, and then come to the point that I would insist upon from them:
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the denomination, what is their name, they be called Jesurun. It is used three times in this Book of Deuteronomie: in Deut. 33.5. Moses was King in Iesurun:
the denomination, what is their name, they be called Jeshurun. It is used three times in this Book of Deuteronomy: in Deuteronomy 33.5. Moses was King in Jesurun:
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and in 33. Chapter Ver. 26. Who is God like the God of Iesurun? and in this place;
and in 33. Chapter Ver. 26. Who is God like the God of Jesurun? and in this place;
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and it is used for ought I can find but in one Scripture more in all the Old Testament. In Isaiah 44.2. Fear not, oh Jesurun my servant, and Jacob whom I have chosen: there are three different apprehensions that men have of it, according to the threefold derivation of the word.
and it is used for ought I can find but in one Scripture more in all the Old Testament. In Isaiah 44.2. fear not, o Jeshurun my servant, and Jacob whom I have chosen: there Are three different apprehensions that men have of it, according to the threefold derivation of the word.
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Some from NONLATINALPHABET rectum: that signifies right, and they are so called as the people that had only the right way, both to know God, and to worship God:
some from rectum: that signifies right, and they Are so called as the people that had only the right Way, both to know God, and to worship God:
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the Lord had given his Statutes to Jacob, and his Laws to Israel, he had not dealt so with other Nations, they were only the right people:the Lord had given his Statutes to Jacob, and his Laws to Israel, he had not dealt so with other nations, they were only the right people:
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and so it may be explained by Isaiah 42.19.
and so it may be explained by Isaiah 42.19.
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where the Lord saith, Who is blind as my servant? Who is blind as he that is perfect? What perfect,
where the Lord Says, Who is blind as my servant? Who is blind as he that is perfect? What perfect,
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and yet blind? yes, perfect in Ordinances and priviledges, and yet blind.
and yet blind? yes, perfect in Ordinances and privileges, and yet blind.
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Forelius and others derive it from another word, NONLATINALPHABET that signifies dux gregis, the first of the flock: the first of the heard: Forelius and Others derive it from Another word, that signifies dux Gregis, the First of the flock: the First of the herd:
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one that goes forth as the Leader of the flock: and so they make it to be a term of Dignity given unto them:
one that Goes forth as the Leader of the flock: and so they make it to be a term of Dignity given unto them:
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that they were those whom the Lord honoured above all the Nations of the earth: they were the head of all people. But,
that they were those whom the Lord honoured above all the nations of the earth: they were the head of all people. But,
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Thirdly, it is derived from a word that signifies to see, NONLATINALPHABET dirigit vel intendet oculos; to intend and fasten ones eye:
Thirdly, it is derived from a word that signifies to see, dirigit vel intendet Eyes; to intend and fasten ones eye:
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Now of all people they were the seeing people: and Ierusalem is therefore called, the Valley of Vision: they saw the mind of God so as no people in the world did like unto them: they were the seeing people:
Now of all people they were the seeing people: and Ierusalem is Therefore called, the Valley of Vision: they saw the mind of God so as no people in the world did like unto them: they were the seeing people:
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the Septuagint renders it, NONLATINALPHABET the Beloved people; then if you take in all these it will not be amiss:
the septuagint renders it, the beloved people; then if you take in all these it will not be amiss:
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they were the people that had the right discovery of the way of God: they were a people that God honoured and advanced above all people:
they were the people that had the right discovery of the Way of God: they were a people that God honoured and advanced above all people:
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and a people that knew more of the mind of God, and saw more of the works of God,
and a people that knew more of the mind of God, and saw more of the works of God,
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then all the Nations of the world besides. Secondly, for the transgression here charged upon Iesurun: this seeing people;
then all the nations of the world beside. Secondly, for the Transgression Here charged upon Jeshurun: this seeing people;
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It is, they waxed fat, and kicked; I shall speak a little distinctly to them.
It is, they waxed fat, and Kicked; I shall speak a little distinctly to them.
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They waxed fat; there is in Scripture fatness spoken of in a good sense, the fatness of Gods house; spoken of Psalm 36.9. and my soul shall be satisfied as with marrow and fatness. Psal. 63.5. Est quaedam saturitas pinguis sapientiae, & sapientia ista animae quae carent macrescunt; They waxed fat; there is in Scripture fatness spoken of in a good sense, the fatness of God's house; spoken of Psalm 36.9. and my soul shall be satisfied as with marrow and fatness. Psalm 63.5. Est quaedam saturitas pinguis sapientiae, & sapientia ista Spirits Quae Carenot macrescunt;
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there is in wisdom, and in the things of God abundant satisfaction; saith Austin: a fatness, and a soul without this wisdom is lean;
there is in Wisdom, and in the things of God abundant satisfaction; Says Austin: a fatness, and a soul without this Wisdom is lean;
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so then this is not the fatness here spoken of, for that would never produce the other, that is, Kicking against the Lord; Fatness here hath a double signification; it is two things.
so then this is not the fatness Here spoken of, for that would never produce the other, that is, Kicking against the Lord; Fatness Here hath a double signification; it is two things.
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First, it signified those that had abundance of outward things; and their hearts wholly set upon them;
First, it signified those that had abundance of outward things; and their hearts wholly Set upon them;
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and so rich men that have a great deal of the good things of this life, are said to be fat; Psal. 22.29. they that be fat upon earth have eaten, &c. and so in Isa. 5.17. the wast places of the fat ones shall strangely eat.
and so rich men that have a great deal of the good things of this life, Are said to be fat; Psalm 22.29. they that be fat upon earth have eaten, etc. and so in Isaiah 5.17. the wast places of the fat ones shall strangely eat.
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It is meant of the great and rich men of the world, therefore they that have abundance of outward things, are said to be fat in Scripture.
It is meant of the great and rich men of the world, Therefore they that have abundance of outward things, Are said to be fat in Scripture.
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But that is not all, but you must put the other branch to it: Whose hearts are set upon them, and satisfied with them;
But that is not all, but you must put the other branch to it: Whose hearts Are Set upon them, and satisfied with them;
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these are said to wax fat. When they have much, and their souls are satisfied with that much: in Psal. 17.10. they are inclosed in their own fat:
these Are said to wax fat. When they have much, and their Souls Are satisfied with that much: in Psalm 17.10. they Are enclosed in their own fat:
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abundance of these outward things hem in their spirits, and incompass them about, called nourishing of a mans heart, in Iames 5.12. not only taking the creatures to nourish their bodies, but their hearts:
abundance of these outward things hem in their spirits, and encompass them about, called nourishing of a men heart, in James 5.12. not only taking the creatures to nourish their bodies, but their hearts:
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being satisfied in these things they are said to nourish their hearts; It was a dishonour to the Grecians that they were hair-nourishing Grecians:
being satisfied in these things they Are said to nourish their hearts; It was a dishonour to the Greeks that they were hair-nourishing Greeks:
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it is not so great a shame to be a hair-nourishing Grecian, as it is to be a heart-nourishing Christian; that is the first thing.
it is not so great a shame to be a hair-nourishing Grecian, as it is to be a heart-nourishing Christian; that is the First thing.
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Secondly, there is another thing in fatness; and that notes to be dull, dead, senseless, stupid;
Secondly, there is Another thing in fatness; and that notes to be dull, dead, senseless, stupid;
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all this doth fatness intimate, in Isa. 6.10. Go make the heart of this people fat, that seeing they may see and not perceive;
all this does fatness intimate, in Isaiah 6.10. Go make the heart of this people fat, that seeing they may see and not perceive;
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It notes that a man is become dull, dead, senseless;
It notes that a man is become dull, dead, senseless;
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so then Ieshurun waxed fat; that is, they had many outward things, and rested satisfied in them;
so then Jeshurun waxed fat; that is, they had many outward things, and rested satisfied in them;
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and in reference to the Ordinances of God, and the Judgements of God, and the fear of them:
and in Referente to the Ordinances of God, and the Judgments of God, and the Fear of them:
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they were a dead, senseless, dull people, they were a fat people. Secondly, they kickt, as well fed beasts you know use to do;
they were a dead, senseless, dull people, they were a fat people. Secondly, they Kicked, as well fed beasts you know use to do;
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for from thence the Metaphor is taken; and herein there are two things also. First, it notes they were untamed: their untamed disposition;
for from thence the Metaphor is taken; and herein there Are two things also. First, it notes they were untamed: their untamed disposition;
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they did refuse subjection to the Lord; they kickt against his yoke: and so you shall find that mercies do make men rebellious: that is one danger:
they did refuse subjection to the Lord; they Kicked against his yoke: and so you shall find that Mercies do make men rebellious: that is one danger:
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the Lord saith of Pharaoh, For this cause have I made thee to stand. I have made thee to stand.
the Lord Says of Pharaoh, For this cause have I made thee to stand. I have made thee to stand.
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I have raised thee up, you read it: the meaning is this:I have raised thee up, you read it: the meaning is this:
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the same God that cut off so many thousands in Egypt, he could have taken off Pharaoh in the beginning;
the same God that Cut off so many thousands in Egypt, he could have taken off Pharaoh in the beginning;
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what is the reason he did not? that by these mercies Pharaoh might become the greater enemy to God:
what is the reason he did not? that by these Mercies Pharaoh might become the greater enemy to God:
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that he may say, I know not the Lord:
that he may say, I know not the Lord:
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Who is the Lord that I should obey his voice? so you shall find in Jeremiah 5.5. I will get me to the great men:
Who is the Lord that I should obey his voice? so you shall find in Jeremiah 5.5. I will get me to the great men:
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but they altogether had broken the yoak, and burst the bands: but they altogether had broken the yoke, and burst the bans:
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they were the worst and the most refractory against all the commands of God of every sort of men whatever:
they were the worst and the most refractory against all the commands of God of every sort of men whatever:
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and commonly great men have seldom much of this life, but in this manner they kick,
and commonly great men have seldom much of this life, but in this manner they kick,
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as if there were a greater liberty allowed them then other men. It notes their rebellious disposition suitable to that, Hos. 10.11. Israel loves to tread out the Corn: loves to thresh;
as if there were a greater liberty allowed them then other men. It notes their rebellious disposition suitable to that, Hos. 10.11. Israel loves to tread out the Corn: loves to thresh;
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why? because the mouth of the Oxe was not then to be muzzled:
why? Because the Mouth of the Ox was not then to be muzzled:
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so much of Religion as carries a present advantage with it, so much of Religion and the waies of godliness they love;
so much of Religion as carries a present advantage with it, so much of Religion and the ways of godliness they love;
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but they do not love to plough, saith God: I will pass over her fair neck:
but they do not love to plough, Says God: I will pass over her fair neck:
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they were grown great, and by this means they were grown tender, and could not submit:
they were grown great, and by this means they were grown tender, and could not submit:
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now saith God, I will cause the yoak to pass over thy fair neck. But there is another thing in it:
now Says God, I will cause the yoke to pass over thy fair neck. But there is Another thing in it:
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It not only notes disobedience, but disobedience with contempt, with presumption: and so you shall find in 1 Sam. 2.29. the Lord saith of the sons of Ely, VVherefore kick ye at my sacrifices? It was to offer the greatest contempt and scorn to him that could be:
It not only notes disobedience, but disobedience with contempt, with presumption: and so you shall find in 1 Sam. 2.29. the Lord Says of the Sons of Ely, Wherefore kick you At my Sacrifices? It was to offer the greatest contempt and scorn to him that could be:
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they kickt at the Lords services: this was their sin: abundance of mercies they received from God:
they Kicked At the lords services: this was their since: abundance of Mercies they received from God:
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but their hearts were satisfied with the mercies, and this made them grow senseless before God:
but their hearts were satisfied with the Mercies, and this made them grow senseless before God:
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& being thus fat, they kickt:
& being thus fat, they Kicked:
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they were rebellious and disobedient against God, and manifested it with the highest kind of presumption that could be:
they were rebellious and disobedient against God, and manifested it with the highest kind of presumption that could be:
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this Jesurun waxed fat and kickt. this Jeshurun waxed fat and Kicked.
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There is but one general Doctrine that I have made choice to speak something to you of at this time. Doctrine.
There is but one general Doctrine that I have made choice to speak something to you of At this time. Doctrine.
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That a people dearest unto God, that have had the greatest discoveries of God among them, are in great danger to be made the worse by the mercies which they receive: That a people dearest unto God, that have had the greatest discoveries of God among them, Are in great danger to be made the Worse by the Mercies which they receive:
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here is Iesurun, Gods people, and a seeing people, that had the greatest discoveries from God,
Here is Jeshurun, God's people, and a seeing people, that had the greatest discoveries from God,
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and yet they are a great deal the worse for the mercy that they enjoy: it is a point of great concernment;
and yet they Are a great deal the Worse for the mercy that they enjoy: it is a point of great concernment;
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in the prosecution of it, Give me leave to speak to two things.
in the prosecution of it, Give me leave to speak to two things.
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First, prove it to you, that even the best men are in danger to become the worse for mercies:
First, prove it to you, that even the best men Are in danger to become the Worse for Mercies:
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for outward mercies, I, even for spiritual mercies.
for outward Mercies, I, even for spiritual Mercies.
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Secondly, give some grounds and reasons to demonstrate the truth thereof, how it comes to pass that there should be so much danger that a people should become the worse for mercies.
Secondly, give Some grounds and Reasons to demonstrate the truth thereof, how it comes to pass that there should be so much danger that a people should become the Worse for Mercies.
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For the proof, that you may understand the more distinctly, let me lay it down in a double distinction of mercy.
For the proof, that you may understand the more distinctly, let me lay it down in a double distinction of mercy.
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Mercies are either Privative or Positive:
mercies Are either Privative or Positive:
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Privative, that is deliverances, preservations from varieties of evils and dangers, which otherwise we were liable unto;
Privative, that is Deliverances, preservations from varieties of evils and dangers, which otherwise we were liable unto;
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and indeed it is a good rule that some Divines have, Majores sunt gratiae Privativae quam Positivae:
and indeed it is a good Rule that Some Divines have, Majores sunt Gratiae Privativae quam Positivae:
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our Privative mercies are greater and more then our Positive mercies are, though we perceive them not:
our Privative Mercies Are greater and more then our Positive Mercies Are, though we perceive them not:
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the dangers that we are delivered from are more then the present mercies we do enjoy:
the dangers that we Are Delivered from Are more then the present Mercies we do enjoy:
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Now let us see whether Privative mercies make men the worse:
Now let us see whither Privative Mercies make men the Worse:
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when men are delivered, do they grow the worse for their deliverance? look to this, Deut. 32.26. the Lord speaks of a great Privative mercy:
when men Are Delivered, do they grow the Worse for their deliverance? look to this, Deuteronomy 32.26. the Lord speaks of a great Privative mercy:
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I said I would scatter them into Corners: I would make the remembrance of them to cease from among men; I said I would scatter them into Corners: I would make the remembrance of them to cease from among men;
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were it not that I feared the wrath of the enemy, least their adversaries should behave themselves strangely,
were it not that I feared the wrath of the enemy, lest their Adversaries should behave themselves strangely,
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least they should say, Our hand is high: I delivered them from their enemies: lest they should say, Our hand is high: I Delivered them from their enemies:
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when I took no argument from them for their deliverance, then I took an argument from their enemies:
when I took no argument from them for their deliverance, then I took an argument from their enemies:
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the Lord made use of that argument;
the Lord made use of that argument;
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I would have given them into the hand of their enemies, but I feared least they would wax proud:
I would have given them into the hand of their enemies, but I feared lest they would wax proud:
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what good now did this deliverance do this people? in the 32. Verse, Their Vine is the Vine of Sodom, and their grapes are the grapes of Gomorrah:
what good now did this deliverance do this people? in the 32. Verse, Their Vine is the Vine of Sodom, and their grapes Are the grapes of Gomorrah:
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here is the fruit now that these men brought forth of their Privative mercies: that the Lord did not give them into their enemies hands:
Here is the fruit now that these men brought forth of their Privative Mercies: that the Lord did not give them into their enemies hands:
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for all that the people grew more wicked under these, and their grapes were, &c. in this manner they improved their corruptions:
for all that the people grew more wicked under these, and their grapes were, etc. in this manner they improved their corruptions:
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then certainly deliverances, Privative mercies, men are in danger to grow the worse by them. In Psal. 78.38. Many a time he turned his wrath away, and would not suffer his whole displeasure to arise:
then Certainly Deliverances, Privative Mercies, men Are in danger to grow the Worse by them. In Psalm 78.38. Many a time he turned his wrath away, and would not suffer his Whole displeasure to arise:
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Were the people the better for it afterwards? No, they grew so much the more rebellious.
Were the people the better for it afterwards? No, they grew so much the more rebellious.
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I will give but one instance more of Privative mercies, and it is a famous one:
I will give but one instance more of Privative Mercies, and it is a famous one:
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And it were well we made these our looking glasses;
And it were well we made these our looking glasses;
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Jonah is sent to prophesie against Niniveh, VVithin fourtie dayes and Niniveh shall be destroyed: the King with the City were awakened and humbled themselves before God:Jonah is sent to prophesy against Nineveh, Within fourtie days and Nineveh shall be destroyed: the King with the city were awakened and humbled themselves before God:
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and the Lord was pleased to defer the Judgement; they were delivered:
and the Lord was pleased to defer the Judgement; they were Delivered:
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were the people ever the better, or was this deliverance in mercy? No, the people were never the better,
were the people ever the better, or was this deliverance in mercy? No, the people were never the better,
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as appears if you look to the prophesie of Nahum: where you have the destruction of that people threatned to be at hand:
as appears if you look to the prophesy of Nahum: where you have the destruction of that people threatened to be At hand:
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this people that had fasted and prayed, yet notwithstanding vengeance comes upon them with greater fury afterwards. In Nahum 3.3,4. Woe to this City that is full of blood and lyes.
this people that had fasted and prayed, yet notwithstanding vengeance comes upon them with greater fury afterwards. In Nahum 3.3,4. Woe to this city that is full of blood and lies.
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God spared her for a time and respited his wrath: but then, his wrath came upon them to the utmost:
God spared her for a time and respited his wrath: but then, his wrath Come upon them to the utmost:
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thus Privative mercies may make men grow the worse:
thus Privative Mercies may make men grow the Worse:
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And men may be delivered, and a Nation delivered, and they growing worse for it, the Lord may reserve them to further plagues.
And men may be Delivered, and a nation Delivered, and they growing Worse for it, the Lord may reserve them to further plagues.
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Secondly, there are Positive mercies, and they are of two sorts: and men are in danger of growing worse by both of them. Either temporal or spiritual mercies:
Secondly, there Are Positive Mercies, and they Are of two sorts: and men Are in danger of growing Worse by both of them. Either temporal or spiritual Mercies:
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as if the Lord give men the Scriptures, they are in danger to wrest them to their own destruction, 2 Pet. 3.6. if God give them his Gospel, they are in danger to turn his grace into wantonness.
as if the Lord give men the Scriptures, they Are in danger to wrest them to their own destruction, 2 Pet. 3.6. if God give them his Gospel, they Are in danger to turn his grace into wantonness.
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In the Epistle of Iude, ver. 4. Not the word of grace, but the priviledges of grace;
In the Epistle of Iude, ver. 4. Not the word of grace, but the privileges of grace;
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if God give men the Ordinances, they say, The temple of the Lord, the Temple of the Lord;
if God give men the Ordinances, they say, The temple of the Lord, the Temple of the Lord;
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And we are delivered to commit all this abomination, Ier. 7.8,9. and so in Heb. 6.7,8. there is the ground that drinks in the rain of Ordinances and Influences, and yet brings forth Briers and Thorns;
And we Are Delivered to commit all this abomination, Jeremiah 7.8,9. and so in Hebrew 6.7,8. there is the ground that drinks in the rain of Ordinances and Influences, and yet brings forth Briers and Thorns;
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So if men receive spiritual priviledges, they may be the worse for them, Mat. 3.9. Nay spiritual divination, and be in danger to be the worse for it:
So if men receive spiritual privileges, they may be the Worse for them, Mathew 3.9. Nay spiritual divination, and be in danger to be the Worse for it:
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Paul was so, 2 Cor. 3.7. there was sent a Messenger of Satan to buffet him, least he should be lifted up overmuch: Paul was so, 2 Cor. 3.7. there was sent a Messenger of Satan to buffet him, lest he should be lifted up overmuch:
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Nay spiritual motions and operations, Heb. 6.5,6. there are men enlightned, that have tasted of the good word of God;
Nay spiritual motions and operations, Hebrew 6.5,6. there Are men enlightened, that have tasted of the good word of God;
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been made partaker of the gifts of the holy Ghost, and tasted the powers of the world to come: been made partaker of the Gifts of the holy Ghost, and tasted the Powers of the world to come:
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these are great works, and yet notwithstanding what do these do? these fit a man for the great Apostacy, such as can never admit of a renovation;
these Are great works, and yet notwithstanding what do these do? these fit a man for the great Apostasy, such as can never admit of a renovation;
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thus, When the unclean spirit goes forth out of the man, which is a great common work too,
thus, When the unclean Spirit Goes forth out of the man, which is a great Common work too,
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yet he returns with seven worse spirits; then certainly spiritual mercies indanger men;
yet he returns with seven Worse spirits; then Certainly spiritual Mercies endanger men;
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they that know most of God and Christ, are in great danger to be the worse for such mercies:
they that know most of God and christ, Are in great danger to be the Worse for such Mercies:
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And so it is true of temporal mercies too, if you will take notice of that, Hosea 1. it is a whole proof of the point in hand:
And so it is true of temporal Mercies too, if you will take notice of that, Hosea 1. it is a Whole proof of the point in hand:
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the text tells what is the mother of all the decay there spoken of, even until they are called Loami, they are not my people;
the text tells what is the mother of all the decay there spoken of, even until they Are called Loami, they Are not my people;
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What is the mother of all this? Diblaim; and that properly signifies bunches of dryed Figgs;
What is the mother of all this? Diblaim; and that properly signifies bunches of dried Figgs;
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and it is, and was commonly interpreted to be a great dainty among them.
and it is, and was commonly interpreted to be a great dainty among them.
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Cakes of Figgs were part of Abigals present to David; By this the Lord sets forth their great plenty and abundance; this is the mother;Cakes of Figgs were part of Abigails present to David; By this the Lord sets forth their great plenty and abundance; this is the mother;
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the people had abundance, and their hearts were set upon it;
the people had abundance, and their hearts were Set upon it;
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What was the daughter to this people? Gomer, the word doth signifie perfection or defection;
What was the daughter to this people? Gomer, the word does signify perfection or defection;
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commonly Interpreters take it in the last sense;
commonly Interpreters take it in the last sense;
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that is, brought forth that great defection, that great consumption that came upon the whole Land;
that is, brought forth that great defection, that great consumption that Come upon the Whole Land;
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then certainly, men may be the worse for temporal mercies; that instance I am sure is plain enough, in Dan. 7.2. out of the four winds that contended upon the great Sea, there arose four beasts:
then Certainly, men may be the Worse for temporal Mercies; that instance I am sure is plain enough, in Dan. 7.2. out of the four winds that contended upon the great Sea, there arose four beasts:
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When they were grown great so as to become Monarchs, they forgate to be men, and became beasts, and never till then:
When they were grown great so as to become Monarchs, they foregate to be men, and became beasts, and never till then:
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never beasts till they became Monarchs:
never beasts till they became Monarchs:
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thus there is a great deal of danger that men should grow the worse for temporal mercies;
thus there is a great deal of danger that men should grow the Worse for temporal Mercies;
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I shall give one instance more in Neh. 9.25,26. they took strong Cities, and a fat Land:
I shall give one instance more in Neh 9.25,26. they took strong Cities, and a fat Land:
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and possessed houses full of all goods, &c. and did eat and were filled, and became fat, &c. Nevertheless they were disobedient and rebelled against thee: and possessed houses full of all goods, etc. and did eat and were filled, and became fat, etc. Nevertheless they were disobedient and rebelled against thee:
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here were men that were a great deal the worse for their plenty; the Scripture is full of such instances;
Here were men that were a great deal the Worse for their plenty; the Scripture is full of such instances;
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Let this serve for the proof of the point.
Let this serve for the proof of the point.
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But you will say to me, What is the reason? are the mercies of God of such a malignant nature? so invenomed that they make men grow thus and thus, the worse? A man would think if any thing would make men the better, mercies would;
But you will say to me, What is the reason? Are the Mercies of God of such a malignant nature? so envenomed that they make men grow thus and thus, the Worse? A man would think if any thing would make men the better, Mercies would;
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Its true, had men ingenuous natures as grace brings:
Its true, had men ingenuous nature's as grace brings:
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But there are four great reasons why it is a dangerous thing for a person or people to enjoy mercy,
But there Are four great Reasons why it is a dangerous thing for a person or people to enjoy mercy,
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and not be the worse for mercy. First, is from the corruption that is in the heart of man;
and not be the Worse for mercy. First, is from the corruption that is in the heart of man;
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It is true, the mercy of God is not a cause why men grow the worse:
It is true, the mercy of God is not a cause why men grow the Worse:
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for it infuses no malignant disposition into the soul of man. But the mercy of God is an occasion, though it be not the cause;
for it infuses no malignant disposition into the soul of man. But the mercy of God is an occasion, though it be not the cause;
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as it is said of the Law of God, Rom. 7.11. Sin took occasion by the Law: the Commandment gave no occasion;
as it is said of the Law of God, Rom. 7.11. since took occasion by the Law: the Commandment gave no occasion;
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But, sin took occasion; the command forbids sin; but sin took occasion to act more violently against the command;
But, since took occasion; the command forbids since; but since took occasion to act more violently against the command;
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the more the Dam is made up against the water, the more it swells; corrupt nature takes occasion from the Law;
the more the Dam is made up against the water, the more it Swells; corrupt nature Takes occasion from the Law;
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Christ is put for the rising and fall of many in Israel; and so is the mercy of God; christ is put for the rising and fallen of many in Israel; and so is the mercy of God;
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it is not properly the cause, but that which sin takes occasion from; Now we are to put a great difference between things as they are in themselves,
it is not properly the cause, but that which since Takes occasion from; Now we Are to put a great difference between things as they Are in themselves,
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and the effects that flow from them: the nature of the cause:
and the effects that flow from them: the nature of the cause:
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and the effects that are not proper from it as a cause, but as they look to the substance:
and the effects that Are not proper from it as a cause, but as they look to the substance:
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there are two things in the torments of hell: somewhat that is essential; somewhat but accidental: somewhat essential:
there Are two things in the torments of hell: somewhat that is essential; somewhat but accidental: somewhat essential:
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upon what object soever it lights, he is sure to undergo it: But there is somewhat accidental:
upon what Object soever it lights, he is sure to undergo it: But there is somewhat accidental:
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the wrath of God in the soul, is essential to the torments of hell:
the wrath of God in the soul, is essential to the torments of hell:
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So that the Lord Jesus Christ undergoing what was due to sinners, the essential part he underwent, when it pleased the Lord to bruise him,
So that the Lord jesus christ undergoing what was due to Sinners, the essential part he underwent, when it pleased the Lord to bruise him,
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and to put him to shame: and to put him to shame:
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But somewhat is not essential, but may be separated as it is from such a subject, as despair and the like:
But somewhat is not essential, but may be separated as it is from such a Subject, as despair and the like:
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and you are in this to distinguish between what is the proper fruit of mercy,
and you Are in this to distinguish between what is the proper fruit of mercy,
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and what is but occasional matter, coming to such a subject, and taking hold of that:
and what is but occasional matter, coming to such a Subject, and taking hold of that:
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and so affliction it is no cause of sin, no more then mercy is: But yet affliction is many times an occasion of sin:
and so affliction it is no cause of since, no more then mercy is: But yet affliction is many times an occasion of since:
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It is said of Ahab, the more he was afflicted, he sinned yet more: that is the first reason:
It is said of Ahab, the more he was afflicted, he sinned yet more: that is the First reason:
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because the corrupt heart of man takes occasion to sin from mercy.
Because the corrupt heart of man Takes occasion to sin from mercy.
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Secondly, from the general curse that by reason of sin is come upon all the creatures, and all Gods providential dispensations:
Secondly, from the general curse that by reason of since is come upon all the creatures, and all God's providential dispensations:
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you know that antient curse, Gen. 3.19. Cursed be the ground for thy sake.
you know that ancient curse, Gen. 3.19. Cursed be the ground for thy sake.
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It notes the ground as referring to a mans use, and all the dispensations of God towards the creature;
It notes the ground as referring to a men use, and all the dispensations of God towards the creature;
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there is a double curse come upon the creature in reference to you. First, as it is decaying, and so it is a vexing creature;
there is a double curse come upon the creature in Referente to you. First, as it is decaying, and so it is a vexing creature;
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for this fills the creature with vanity, and that vanity fills the soul with vexation. But the great curse lies in this;
for this fills the creature with vanity, and that vanity fills the soul with vexation. But the great curse lies in this;
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it is a polluting and defiling thing now; as it is a means to defile the soul of man:
it is a polluting and defiling thing now; as it is a means to defile the soul of man:
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yet notwithstanding this is the curse; therefore to the unclean, all things are unclean:
yet notwithstanding this is the curse; Therefore to the unclean, all things Are unclean:
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that is, all the providences of God to that man are means to increase that mans uncleanness;
that is, all the providences of God to that man Are means to increase that men uncleanness;
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and that I think is the meaning of that place, 1 Iohn 2.16. Whatever is in the world, is lust, &c. why, is there nothing in the world but lusting then? the meaning is:
and that I think is the meaning of that place, 1 John 2.16. Whatever is in the world, is lust, etc. why, is there nothing in the world but lusting then? the meaning is:
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there is such a Curse come upon all the creatures towards man;
there is such a Curse come upon all the creatures towards man;
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so far as a man is of the world, so far they are objects of lusts to him:
so Far as a man is of the world, so Far they Are objects of Lustiest to him:
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and draw out his lusts to improve them: and therefore Job saith of himself, in Iob 31.26. If I beheld the Sun when it shined, and my heart hath been secretly enticed:
and draw out his Lustiest to improve them: and Therefore Job Says of himself, in Job 31.26. If I beheld the Sun when it shined, and my heart hath been secretly enticed:
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there is an enticing goes along with it:
there is an enticing Goes along with it:
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what is the reason of it? because there is a general curse come upon all the creatures,
what is the reason of it? Because there is a general curse come upon all the creatures,
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and all the dispensations of God through the creatures, that all these shall be means to insnare and defile the man.
and all the dispensations of God through the creatures, that all these shall be means to ensnare and defile the man.
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Thirdly from the especial malice of the Devil against mercy:
Thirdly from the especial malice of the devil against mercy:
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It is true, he is an enemy to all the creatures, and he would destroy them all as creatures out of his enmity to God,
It is true, he is an enemy to all the creatures, and he would destroy them all as creatures out of his enmity to God,
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as he did the Gadarens herd of Swine. But in a more especial manner the Devil is an enemy to the mercy of God more then to any other creature of God.
as he did the Gadarenes heard of Swine. But in a more especial manner the devil is an enemy to the mercy of God more then to any other creature of God.
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Why? because the Devils sin is direct enmity, and malice, and revenge: God looks for most glory from his mercy:
Why? Because the Devils since is Direct enmity, and malice, and revenge: God looks for most glory from his mercy:
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and therefore of all other things the Devil hath the greatest envy to that, that God may be dishonoured by them:
and Therefore of all other things the devil hath the greatest envy to that, that God may be dishonoured by them:
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take the first mercy of the Lords dealing with Adam; the Lord made him to be the Monarch of the whole world:
take the First mercy of the lords dealing with Adam; the Lord made him to be the Monarch of the Whole world:
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But there was one mercy that the Lord vouchsafed him above all the rest, should be the glory of the man:
But there was one mercy that the Lord vouchsafed him above all the rest, should be the glory of the man:
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It was a far greater glory to have the woman subject unto him, then to have all the rest of the world:
It was a Far greater glory to have the woman Subject unto him, then to have all the rest of the world:
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Now upon this mercy the Devil sets his malice: and he received her a rib, but the Devil made her a snare;
Now upon this mercy the devil sets his malice: and he received her a rib, but the devil made her a snare;
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Satans great aim is, that he may abuse Gods mercy:Satan great aim is, that he may abuse God's mercy:
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if God give a man great parts and gifts above all other men, the Devil desires to abuse those parts,
if God give a man great parts and Gifts above all other men, the devil Desires to abuse those parts,
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as Austin saith of Licinius a young man of great gifts, Cupit abs te ornari Diabolus:
as Austin Says of Licinius a young man of great Gifts, Cupit abs te Adorned Diabolus:
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the Devil desired he might be credited by him: the devil desired he might be credited by him:
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great mercies and great abilities are the special stocks that above all others the Devil desires to graft upon:
great Mercies and great abilities Are the special stocks that above all Others the devil Desires to grafted upon:
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No fruit so bitter to God as the abuse of mercy:
No fruit so bitter to God as the abuse of mercy:
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and therefore look to your selves, for it is the Devils great design to abuse your mercies.
and Therefore look to your selves, for it is the Devils great Design to abuse your Mercies.
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Fourthly, there are some mercies that God hath given to persons and people out of a particular displeasure:
Fourthly, there Are Some Mercies that God hath given to Persons and people out of a particular displeasure:
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you heard of the general curse that came upon all the creatures before. But now I say, there are some mercies that God gives out of peculiar displeasure,
you herd of the general curse that Come upon all the creatures before. But now I say, there Are Some Mercies that God gives out of peculiar displeasure,
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and they prove a more peculiar curse. I conceive that will appear plain to you, in Zach. 5.3.
and they prove a more peculiar curse. I conceive that will appear plain to you, in Zach 5.3.
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there is a curse goeth forth (the general curse went out ever since the fall) It shall enter into the house,
there is a curse Goes forth (the general curse went out ever since the fallen) It shall enter into the house,
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and consume it with the timber thereof, and the stones thereof: and so if you observe Mal. 3.2. I will saith the Lord, Curse your blessings: I gave you blessings, and notwithstanding these blessings there shall be a peculiar curse:and consume it with the timber thereof, and the stones thereof: and so if you observe Malachi 3.2. I will Says the Lord, Curse your blessings: I gave you blessings, and notwithstanding these blessings there shall be a peculiar curse:
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you have it more fully cleared to you, in Eccles. 5.13. riches reserved for the owners hurt: one hath riches, great mercies: they are so;
you have it more Fully cleared to you, in Eccles. 5.13. riches reserved for the owners hurt: one hath riches, great Mercies: they Are so;
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Wisdom is good with an inheritance: But many a man God gives riches to out of a peculiar displeasure:Wisdom is good with an inheritance: But many a man God gives riches to out of a peculiar displeasure:
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and they are reserved to him for his hurt:
and they Are reserved to him for his hurt:
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No wonder these men grow the worse for mercies, because it is out of a peculiar displeasure that the Lord gives them:
No wonder these men grow the Worse for Mercies, Because it is out of a peculiar displeasure that the Lord gives them:
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as Austin saith of Gods hearing prayers, he hears wicked mens prayers and gives them things they ask:
as Austin Says of God's hearing Prayers, he hears wicked men's Prayers and gives them things they ask:
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though not properly as an answer to prayer: God hears prayers with revenge: Gives the things prayed for, but out of a peculiar displeasure:
though not properly as an answer to prayer: God hears Prayers with revenge: Gives the things prayed for, but out of a peculiar displeasure:
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No wonder then that men be the worse for them:
No wonder then that men be the Worse for them:
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take but the instance of Vzziah, 2 Chron. 26. he fought many battles, and the Lord helped him mightily:
take but the instance of Uzziah, 2 Chronicles 26. he fought many battles, and the Lord helped him mightily:
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you will say God intended good to this man sure: No, all this was in displeasure:
you will say God intended good to this man sure: No, all this was in displeasure:
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he mightily helped him till he was strong: and then his heart was lifted up to his own destruction. he mightily helped him till he was strong: and then his heart was lifted up to his own destruction.
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My Brethren, God doth as much rain snairs on men in mercy, as in any other of his dispensations whatsoever: and therefore look to it:
My Brothers, God does as much rain snares on men in mercy, as in any other of his dispensations whatsoever: and Therefore look to it:
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it is a dangerous thing for a people to receive mercy, if they do not improve it.
it is a dangerous thing for a people to receive mercy, if they do not improve it.
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I shall now speak a few words of Application; there are but two uses that I would make of it. First, of examination:
I shall now speak a few words of Application; there Are but two uses that I would make of it. First, of examination:
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Look back upon all the mercies that you have received from God; temporal and spiritual mercies: privative, positive mercies. Indeed it is your duty;
Look back upon all the Mercies that you have received from God; temporal and spiritual Mercies: privative, positive Mercies. Indeed it is your duty;
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the expression is, in Psal. 68.26. Bless the Lord from the fountain of Israel: Not only for late mercies received;
the expression is, in Psalm 68.26. Bless the Lord from the fountain of Israel: Not only for late Mercies received;
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but look to the Fountain from whence all mercies did first flow: Remember the Lord from Shittim to Gilgal: Micah 6.5. it is from the first beginning of mercy to the latter end of them:
but look to the Fountain from whence all Mercies did First flow: remember the Lord from Shittim to Gilgal: micah 6.5. it is from the First beginning of mercy to the latter end of them:
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ask but the question now of your own hearts: look to your own personal mercies every one in private family mercies:
ask but the question now of your own hearts: look to your own personal Mercies every one in private family Mercies:
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and the publick mercies that God hath afforded the Nation:
and the public Mercies that God hath afforded the nation:
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and tell me, are you the better or the worse for them? have you brought forth fruit answerable to the mercy? or hath not the Lord cause to say, Do you thus requite the Lord oh foolish people and unwise:
and tell me, Are you the better or the Worse for them? have you brought forth fruit answerable to the mercy? or hath not the Lord cause to say, Do you thus requite the Lord o foolish people and unwise:
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what are the evil fruits that mercies are in danger to bring forth, by which people are made the worse? and see whether or no a great many of these be not to be found amongst us? and if they be, you may say the thing is a mercy;
what Are the evil fruits that Mercies Are in danger to bring forth, by which people Are made the Worse? and see whither or not a great many of these be not to be found among us? and if they be, you may say the thing is a mercy;
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yet notwithstanding you have little reason to take comfort in it: certainly it can never be a mercy to thee:
yet notwithstanding you have little reason to take Comfort in it: Certainly it can never be a mercy to thee:
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nothing is a mercy to you, but that which you are the better for.
nothing is a mercy to you, but that which you Are the better for.
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There are six things that are the ordinary waies by which men do appear to be the worse for mercy:
There Are six things that Are the ordinary ways by which men do appear to be the Worse for mercy:
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And pray let us see whether all these be not to be found amongst us: this is a day wherein you should lay your selves naked before God.
And pray let us see whither all these be not to be found among us: this is a day wherein you should lay your selves naked before God.
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First, the ordinary abuse of mercy is forgetfulness of God, Deut. 4.14. When thou hast eaten and art full, and dwellest in houses that thou buildest not,
First, the ordinary abuse of mercy is forgetfulness of God, Deuteronomy 4.14. When thou hast eaten and art full, and dwellest in houses that thou buildest not,
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and enjoyest wells that thou diggedst not, then take heed least thou forget the Lord thy God: and enjoyest wells that thou diggedst not, then take heed lest thou forget the Lord thy God:
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And indeed this is the first and the most natural fruit of a heart fatted with mercy:
And indeed this is the First and the most natural fruit of a heart fatted with mercy:
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for so it is said here, they waxed fat and kickt: they lightly esteemed the rock of their salvation:
for so it is said Here, they waxed fat and Kicked: they lightly esteemed the rock of their salvation:
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the mercies of God make men dis-regard God: Now I pray consider:
the Mercies of God make men disregard God: Now I pray Consider:
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if the mercies that raise thee up, cast God down in thy soul, examine I pray:
if the Mercies that raise thee up, cast God down in thy soul, examine I pray:
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hath respect to God risen by his mercie? look to it each particular foul, and judge your selves faithfully:
hath respect to God risen by his mercy? look to it each particular foul, and judge your selves faithfully:
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I am afraid I may speak it with a great deal of bitterness: respect to God hath not risen by his mercies to this Nation:
I am afraid I may speak it with a great deal of bitterness: respect to God hath not risen by his Mercies to this nation:
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Nay rather lay aside all things; for the things of God, we have nothing to do with them.
Nay rather lay aside all things; for the things of God, we have nothing to do with them.
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Certainly, this is an evil thing, and is an argument that men grow the worse for mercy.
Certainly, this is an evil thing, and is an argument that men grow the Worse for mercy.
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Secondly, when they are settled upon them, and satisfied with them. Let them but keep this mercy, & it will be well with them.
Secondly, when they Are settled upon them, and satisfied with them. Let them but keep this mercy, & it will be well with them.
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Let us enjoy this, & all is well: See how the people are brought in, it is a strange speech, Ier. 2.31. We are Lords, say they, we will come no more to thee:
Let us enjoy this, & all is well: See how the people Are brought in, it is a strange speech, Jeremiah 2.31. We Are lords, say they, we will come no more to thee:
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God set them in a good and a prosperous condition; now we will own God no more, we will raign alone:
God Set them in a good and a prosperous condition; now we will own God no more, we will Reign alone:
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have we seen so much need of God in a mercy? or do we ever come in to God but when some present trouble is upon us? if any great eminent danger be over us, then a fast:
have we seen so much need of God in a mercy? or do we ever come in to God but when Some present trouble is upon us? if any great eminent danger be over us, then a fast:
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otherwise if not for a year together, it is no matter: as much as to say, we are satisfied with mercies and have enough of them.
otherwise if not for a year together, it is no matter: as much as to say, we Are satisfied with Mercies and have enough of them.
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We are Lords, and will come no more at thee. We Are lords, and will come no more At thee.
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Thirdly, when men grow refractory unto duty, and oppose the things of godliness with a higher hand:
Thirdly, when men grow refractory unto duty, and oppose the things of godliness with a higher hand:
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that is another way by which men grow worse for mercies: An untamed heifer unaccustomed to the yoak: that is the expression;
that is Another Way by which men grow Worse for Mercies: an untamed heifer unaccustomed to the yoke: that is the expression;
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when you shall find such a disposition in you, to reject God, deride his Ordinances, oppose the Ministers, corrupt his Scriptures,
when you shall find such a disposition in you, to reject God, deride his Ordinances, oppose the Ministers, corrupt his Scriptures,
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or at least endeavour to make them void, by mystical, allegorical interpretations; and thereby make them a sound of words and no more;
or At least endeavour to make them void, by mystical, allegorical interpretations; and thereby make them a found of words and no more;
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when men dare proceed to this pass, and have a great deal to say for themselves,
when men Dare proceed to this pass, and have a great deal to say for themselves,
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and against duty confidently, this is an evil fruit of mercy.
and against duty confidently, this is an evil fruit of mercy.
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Fourthly, when a people do begin to dote upon their own beauty, God sets them in a good condition,
Fourthly, when a people do begin to dote upon their own beauty, God sets them in a good condition,
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and they begin to rest in it, that evil was the fruit of their mercy, Ezek. 16.15. Thou wast comely through my comeliness that I put upon thee;
and they begin to rest in it, that evil was the fruit of their mercy, Ezekiel 16.15. Thou wast comely through my comeliness that I put upon thee;
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But thou didst trust in thine own beauty: this is another evil fruit of mercy, men grow more self-confident of their own wisdom,But thou didst trust in thine own beauty: this is Another evil fruit of mercy, men grow more self-confident of their own Wisdom,
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and their own strength, and trust in their beauty; a great Argument that men grow much the worse for mercy.
and their own strength, and trust in their beauty; a great Argument that men grow much the Worse for mercy.
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Fifthly, when men ascribe mercy to themselves, and would take the glory from God, Hab. 1.16. Sacrifice to their own net:
Fifthly, when men ascribe mercy to themselves, and would take the glory from God, Hab. 1.16. Sacrifice to their own net:
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and say, this is great Babel that I have built; my wisdom saith one, and my power saith another;
and say, this is great Babel that I have built; my Wisdom Says one, and my power Says Another;
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this or that arm of flesh hath got the victory, the hearts of men run out to second causes, to poor instruments;
this or that arm of Flesh hath god the victory, the hearts of men run out to second Causes, to poor Instruments;
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this is an argument that men grow the worse for mercies;
this is an argument that men grow the Worse for Mercies;
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when they cannot call to mind any former thing wherein the Lord hath been pleased to use them,
when they cannot call to mind any former thing wherein the Lord hath been pleased to use them,
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but with great Elevation of Spirit;
but with great Elevation of Spirit;
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And it must not be spoken of but with the greatest advancement of the instrument that can be. And,
And it must not be spoken of but with the greatest advancement of the Instrument that can be. And,
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Lastly, when men imploy all to their own use, when all mens mercies do but serve their lusts;
Lastly, when men employ all to their own use, when all men's Mercies do but serve their Lustiest;
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one man saith, we have obtained this mercy, therefore I will be rich; now I must sit at the stern saith another;
one man Says, we have obtained this mercy, Therefore I will be rich; now I must fit At the stern Says Another;
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the management of all the negotiations of the State is in my hands; as much as to say, God hath given all these mercies to serve me:
the management of all the negotiations of the State is in my hands; as much as to say, God hath given all these Mercies to serve me:
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remember that place in Isa. 29.1. It is a Scripture I confess you should have much before your eyes:
Remember that place in Isaiah 29.1. It is a Scripture I confess you should have much before your eyes:
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Wo to Ariel, to Ariel the City where David dwelt: why is Jerusalem called Ariel? you have it rendred in the margent, the Lyon of God; that City and that people which had been as a Lyon to conquer all the neighbouring Nations, that none were able to stand before them:Woe to Ariel, to Ariel the city where David dwelled: why is Jerusalem called Ariel? you have it rendered in the margin, the lion of God; that city and that people which had been as a lion to conquer all the neighbouring nations, that none were able to stand before them:
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yet when they abused all these barely to serve themselves, the Lord hath a woe for them;
yet when they abused all these barely to serve themselves, the Lord hath a woe for them;
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have these been the fruits that mercies have brought forth amongst us? the Grapes of Sodom:
have these been the fruits that Mercies have brought forth among us? the Grapes of Sodom:
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have not we reason now as to bewail our wants, so to weep over our mercies all this day long? and to consider how much we are the worse for those mercies wherein the Lord hath been merciful to you.
have not we reason now as to bewail our Wants, so to weep over our Mercies all this day long? and to Consider how much we Are the Worse for those Mercies wherein the Lord hath been merciful to you.
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There is a second use of Caution, and admonition;
There is a second use of Caution, and admonition;
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do you take heed seeing it is so dangerous a thing, that the same thing be not justly said of you,
do you take heed seeing it is so dangerous a thing, that the same thing be not justly said of you,
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and charged on you as was here upon Jesurun: that they were the worse for their mercies:
and charged on you as was Here upon Jeshurun: that they were the Worse for their Mercies:
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the mercies they received did but ripen their sins and hasten their ruine: take heed you bring forth fruits worthy of the mercy you receive:
the Mercies they received did but ripen their Sins and hasten their ruin: take heed you bring forth fruits worthy of the mercy you receive:
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as Christ saith, bring forth fruits worthy of repentance; you may remember, it is said of Solomon, Cant. 8.11. he had a Vine-yard in Baal-hamon, and Solomon let it out, but he expected to have the incomes of his Vine-yard:
as christ Says, bring forth fruits worthy of Repentance; you may Remember, it is said of Solomon, Cant 8.11. he had a Vineyard in Baal-hamon, and Solomon let it out, but he expected to have the incomes of his Vineyard:
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the Lord deals so with men: whatever the mercies are you do receive, the Lord expects returns for them:
the Lord deals so with men: whatever the Mercies Are you do receive, the Lord expects returns for them:
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and that your mercies should make you thrive and grow more in grace and more in obedience, that you should be the better for them.
and that your Mercies should make you thrive and grow more in grace and more in Obedience, that you should be the better for them.
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But what are the natural fruits that the mercies of God should bring forth, that I may know when they are fruits that grow upon mercy naturally, not from sin occasionally, that I may say, I am the better for mercy?
But what Are the natural fruits that the Mercies of God should bring forth, that I may know when they Are fruits that grow upon mercy naturally, not from since occasionally, that I may say, I am the better for mercy?
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I shall name to you six particulars, and pray lay them to heart. First, the proper fruit of mercy is an humble acknowledgment of our own unworthyness:
I shall name to you six particulars, and pray lay them to heart. First, the proper fruit of mercy is an humble acknowledgment of our own unworthiness:
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when the soul is made more humble under the apprehension of its own unworthiness, that is a mercy indeed:
when the soul is made more humble under the apprehension of its own unworthiness, that is a mercy indeed:
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the Lord directs to this in Deut. 26.5. they were to come to bring their first fruits to God when they came to Canaan; they were to come to God and say, A Syrian ready to perish was my Father:
the Lord directs to this in Deuteronomy 26.5. they were to come to bring their First fruits to God when they Come to Canaan; they were to come to God and say, A Syrian ready to perish was my Father:
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and the Lord brought us out of the Land of Egypt: they acknowledge their own unworthiness of mercy,
and the Lord brought us out of the Land of Egypt: they acknowledge their own unworthiness of mercy,
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when a soul can say as Iacob doth, I am less then the least of all thy mercies.
when a soul can say as Iacob does, I am less then the least of all thy Mercies.
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Secondly, the proper fruit of mercy by which a man may be said to be the better for it, is when they ascribe all mercy to God:
Secondly, the proper fruit of mercy by which a man may be said to be the better for it, is when they ascribe all mercy to God:
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when they say, VVe have wrought no deliverance in the earth; neither have the inhabitants of the earth formed it:
when they say, We have wrought no deliverance in the earth; neither have the inhabitants of the earth formed it:
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it is not my bow nor my sword that hath saved me: but as David, Psal. 18.2. VVhen God had delivered him from all his enemies, and out of the hand of Saul:it is not my bow nor my sword that hath saved me: but as David, Psalm 18.2. When God had Delivered him from all his enemies, and out of the hand of Saul:
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Now what doth David say? The Lord is my strength and my rock, he is become my salvation: God is all in all;
Now what does David say? The Lord is my strength and my rock, he is become my salvation: God is all in all;
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he looks on no instruments, no second causes.
he looks on no Instruments, no second Causes.
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Thirdly, when mercies do bring a mans sins to remembrance, the soul stoops under the apprehension of mercy:
Thirdly, when Mercies do bring a men Sins to remembrance, the soul stoops under the apprehension of mercy:
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what will God shew mercy to me! one so rebellious and disobedient as I! and then the soul reads over the guilt of his sin with new remorse:
what will God show mercy to me! one so rebellious and disobedient as I! and then the soul reads over the guilt of his since with new remorse:
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is this thy Voice, thy act O Lord whom I have so much provoked, that the Lord might have cast me off so long ago? It was so with them in Ezek. 16. ult. when God shews the greatest mercy that ever he will give them:is this thy Voice, thy act Oh Lord whom I have so much provoked, that the Lord might have cast me off so long ago? It was so with them in Ezekiel 16. ult. when God shows the greatest mercy that ever he will give them:
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when he will give them sisters for daughters, and exalt her to be the mother Church of the earth;when he will give them Sisters for daughters, and exalt her to be the mother Church of the earth;
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then, they shall remember their waies and their doings, and shall be confounded and put their mouthes in the dust,
then, they shall Remember their ways and their doings, and shall be confounded and put their mouths in the dust,
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and never lift up their faces any more when I am pacified towards them: and never lift up their faces any more when I am pacified towards them:
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I might have expected that God should have destroyed me rather, and sent me to hell as well as to captivity:
I might have expected that God should have destroyed me rather, and sent me to hell as well as to captivity:
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but will the Lord yet shew mercy? the soul is in bitterness for this.
but will the Lord yet show mercy? the soul is in bitterness for this.
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Fourthly, when mercies lay upon the men the stronger obligations, and a man makes this use of it;
Fourthly, when Mercies lay upon the men the Stronger obligations, and a man makes this use of it;
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looks upon himself as more firmly bound to God; that is the use they make of mercy in Ezra 9.13.
looks upon himself as more firmly bound to God; that is the use they make of mercy in Ezra 9.13.
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after we have received such a deliverance as this, should we rebel? as if they should have said,After we have received such a deliverance as this, should we rebel? as if they should have said,
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if this mercy do not make up the banck against disobedience, nothing in the world will do it:
if this mercy do not make up the bank against disobedience, nothing in the world will do it:
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this makes a man as David, to cleave to God with full purpose of heart, and to say, this God is my God, is my God for ever.
this makes a man as David, to cleave to God with full purpose of heart, and to say, this God is my God, is my God for ever.
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Fifthly, when the soul studies what he shall return to God for all his mercies: you know that God not only expects returns, but proportionable returns:
Fifthly, when the soul studies what he shall return to God for all his Mercies: you know that God not only expects returns, but proportionable returns:
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And I desire you would take notice of it, 2 Chron. 32.26. But Hezekiah rendred not according to the benefit done unto him.
And I desire you would take notice of it, 2 Chronicles 32.26. But Hezekiah rendered not according to the benefit done unto him.
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But can our returns be answerable to our receipts? there is a double way to make reckonings even:
But can our returns be answerable to our receipts? there is a double Way to make reckonings even:
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you can never return so much in the thing, but in the will:
you can never return so much in the thing, but in the will:
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and so much the more as the hand of God is large in mercy, so much the more thy heart should be enlarged in returns:
and so much the more as the hand of God is large in mercy, so much the more thy heart should be enlarged in returns:
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and let me offer this to your thoughts: in every affliction it is observed God hath some one special end:
and let me offer this to your thoughts: in every affliction it is observed God hath Some one special end:
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though the Lord hath many ends do meet in every action, for therein his wisdom appeareth:
though the Lord hath many ends do meet in every actium, for therein his Wisdom appears:
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But yet notwithstanding some special thing the Lord aims at in every affliction;
But yet notwithstanding Some special thing the Lord aims At in every affliction;
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and therefore Iob goes to God, and saith, Lord, shew me wherefore thou contendest with me:
and Therefore Job Goes to God, and Says, Lord, show me Wherefore thou Contendest with me:
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there is some especial thing that the Lord aims at, that he would have his people to endeavour to find out:
there is Some especial thing that the Lord aims At, that he would have his people to endeavour to find out:
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and so it is in every mercy;
and so it is in every mercy;
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though the Lord have many ends in it, yet some special end the Lord aims at in every Mercy, which you should consult with God about:
though the Lord have many ends in it, yet Some special end the Lord aims At in every Mercy, which you should consult with God about:
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go to the Lord Jesus as your Priest, and desire direction from him; enquire what special duties the Lord aims at in this mercy.
go to the Lord jesus as your Priest, and desire direction from him; inquire what special duties the Lord aims At in this mercy.
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For you can no more thrive under mercy, then you concurr with God in his ends:
For you can no more thrive under mercy, then you concur with God in his ends:
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set those three ends together, Mich. 6.8. and now oh man, what doth the Lord require of thee;
Set those three ends together, Mich. 6.8. and now o man, what does the Lord require of thee;
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but to do justly, to love mercy, and to walk humbly with thy God? But it is good for you to spend some time to enquire what is the peculiar thing the Lord aims at in every affliction, and in every mercy:but to do justly, to love mercy, and to walk humbly with thy God? But it is good for you to spend Some time to inquire what is the peculiar thing the Lord aims At in every affliction, and in every mercy:
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that is the way to thrive under, and to be the better for mercy.
that is the Way to thrive under, and to be the better for mercy.
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Lastly, that soul is the better for mercy when it loves God the more for it, Psal. 18.1. a great mercy David had received, deliverance from all his enemies:
Lastly, that soul is the better for mercy when it loves God the more for it, Psalm 18.1. a great mercy David had received, deliverance from all his enemies:
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Oh I will love the Lord saith he: that is the first thing;O I will love the Lord Says he: that is the First thing;
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he doth not say, I will love the mercy, and I will rejoyce in the mercy:
he does not say, I will love the mercy, and I will rejoice in the mercy:
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No, I told you it was Austins observation:
No, I told you it was Austins observation:
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It is an adulterous love, the love of an harlot, to love the gift above the giver: It is an adulterous love, the love of an harlot, to love the gift above the giver:
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Let this be an evidence of your love, that you so delight in the mercy, as you delight in the goodness of the God of the mercy:
Let this be an evidence of your love, that you so delight in the mercy, as you delight in the Goodness of the God of the mercy:
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and that you keep your selves in the way of mercy ever after:
and that you keep your selves in the Way of mercy ever After:
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why is one particular mercy so sweet? the Scripture speaks of Gods drawing out of loving kindness;
why is one particular mercy so sweet? the Scripture speaks of God's drawing out of loving kindness;
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how shall the soul obtain it? keep your selves in the way of mercy; then thou shalt be sure to be kept in the way of loving kindness continually:
how shall the soul obtain it? keep your selves in the Way of mercy; then thou shalt be sure to be kept in the Way of loving kindness continually:
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there shall be a tract of mercies to thee: take heed therefore that your mercies do make you the better;
there shall be a tract of Mercies to thee: take heed Therefore that your Mercies do make you the better;
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for otherwise mercies wronged are the most dangerous things that are medled withal.
for otherwise Mercies wronged Are the most dangerous things that Are meddled withal.
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But how shall I know that I know that I am the better for mercies? Pray observe these four rules, and I have done.
But how shall I know that I know that I am the better for Mercies? Pray observe these four rules, and I have done.
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First, thy mercies will never make thee the better, unless they be mercies that proceed from a Covenantright and interest:
First, thy Mercies will never make thee the better, unless they be Mercies that proceed from a Covenant right and Interest:
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What is that? the great promise of the Covenant, is, I will be thy God:
What is that? the great promise of the Covenant, is, I will be thy God:
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that is, all that is in God thou hast an interest in; then there is infinite mercy in God; that mercy is my mercy:
that is, all that is in God thou hast an Interest in; then there is infinite mercy in God; that mercy is my mercy:
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the God of my mercy, and the God of my strength: this labour to be sure of:the God of my mercy, and the God of my strength: this labour to be sure of:
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what mercy soever thou receivest, let it flow from a Covenant-interest, that thou hast closed with the Lord,
what mercy soever thou receivest, let it flow from a Covenant interest, that thou hast closed with the Lord,
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and chooses him for thy God; no mercy will do thee good else. Secondly, when a man as he receives all from God, doth direct all to God;
and chooses him for thy God; no mercy will do thee good Else. Secondly, when a man as he receives all from God, does Direct all to God;
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that he that is the first cause is made the last end; when the soul saith, of him are all things, therefore to him are all things:
that he that is the First cause is made the last end; when the soul Says, of him Are all things, Therefore to him Are all things:
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I desire to have no benefit from that which God hath no glory from:
I desire to have no benefit from that which God hath no glory from:
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when a man doth so, it is an argument that the mercy doth his soul good.
when a man does so, it is an argument that the mercy does his soul good.
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Thirdly, consider, this is the mercy that doth you good, when it makes thy soul prosperous: I would not have you judge of mercies by any thing but with relation to your souls:
Thirdly, Consider, this is the mercy that does you good, when it makes thy soul prosperous: I would not have you judge of Mercies by any thing but with Relation to your Souls:
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as God gave Gaius a great estate, the host of the whole Church, in Iohn 3.2. I wish thou maiest prosper as thy soul prospers:
as God gave Gaius a great estate, the host of the Whole Church, in John 3.2. I wish thou Mayest prosper as thy soul prospers:
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if God hath given thee a large estate, great employments, or great dignity amongst men, is thy soul the better? then thou art the better, but never till then:
if God hath given thee a large estate, great employments, or great dignity among men, is thy soul the better? then thou art the better, but never till then:
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take the instance of Iehosaphat, 2 Chron. 17.5,6. he had silver and gold in abundance; and his heart was lifted up in the way of Gods Commandments:
take the instance of Jehoshaphat, 2 Chronicles 17.5,6. he had silver and gold in abundance; and his heart was lifted up in the Way of God's commandments:
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how should I know when God gives me riches in mercy? why, his soul was lifted up,
how should I know when God gives me riches in mercy? why, his soul was lifted up,
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and therefore he had them in mercy.
and Therefore he had them in mercy.
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Lastly, wherein your prayers to God are drawn forth more for a sanctified use of the mercy,
Lastly, wherein your Prayers to God Are drawn forth more for a sanctified use of the mercy,
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then for the mercy it self: this is certain;
then for the mercy it self: this is certain;
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it is said of ungodly men, that by the prayers of Gods people, their mercies are turned into snares: in Psal. 69.22. let their table be made their snare:
it is said of ungodly men, that by the Prayers of God's people, their Mercies Are turned into snares: in Psalm 69.22. let their table be made their snare:
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and that which should have been for their welfare, let it become a trap:
and that which should have been for their welfare, let it become a trap:
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so their prayers are drawn out, that all the mercies that they receive may cause them to thrive and prosper, that every thing may work for good together for good, as the Lord hath promised to those that love him.
so their Prayers Are drawn out, that all the Mercies that they receive may cause them to thrive and prosper, that every thing may work for good together for good, as the Lord hath promised to those that love him.
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And so much now for the point which is of continual use to you: and therefore I beseech you consider of what hath been spoken. March 3. 1652.
And so much now for the point which is of continual use to you: and Therefore I beseech you Consider of what hath been spoken. March 3. 1652.
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Vnruly Thoughts quieted, BY Divine Consolations. At Pauls, June 9. 1653. PSALM 94.19. In the multitude of my thoughts within me, thy comforts delight my soul.
Unruly Thoughts quieted, BY Divine Consolations. At Paul's, June 9. 1653. PSALM 94.19. In the multitude of my thoughts within me, thy comforts delight my soul.
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THE Psalm in the Hebrew is without a Title, and therefore I can say nothing either of the Author,
THE Psalm in the Hebrew is without a Title, and Therefore I can say nothing either of the Author,
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or the Occasion, but the Septuagint adds a title, and Jerom from them;
or the Occasion, but the septuagint adds a title, and Jerome from them;
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Psalmus David quarta sabbati; upon which Austin and Ierom have their several conjectures, which will be to little purpose to humble you withal; Psalm David Quarta Sabbath; upon which Austin and Jerom have their several Conjectures, which will be to little purpose to humble you withal;
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only from the contents thereof Musculus and Calvin both do observe, that the Psalmist doth here speak de persecutionibus domesticis, some that proved great persecutors at home,
only from the contents thereof Musculus and calvin both do observe, that the Psalmist does Here speak de persecutionibus domesticis, Some that proved great persecutors At home,
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and they do referr it unto Saul, and unto his government: it is true, they had many enemies round about them;
and they do refer it unto Saul, and unto his government: it is true, they had many enemies round about them;
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all the neighbour Nations, the bordering Nations, they were their evil neighbours; the Holy-Ghost calls them so in Ier. 12.14. but yet it seems they had more cruel inmates within, worse then all the neighbours without:
all the neighbour nations, the bordering nations, they were their evil neighbours; the Holy ghost calls them so in Jeremiah 12.14. but yet it seems they had more cruel inmates within, Worse then all the neighbours without:
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a home-born slaverie amongst all upon earth, is the greatest misery; home-born Oppression among all upon earth is the greatest tyrannie:
a homeborn slavery among all upon earth, is the greatest misery; homeborn Oppression among all upon earth is the greatest tyranny:
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yet notwithstanding, so it seems it was;
yet notwithstanding, so it seems it was;
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for that is the humor of some men, as if they were only ad dominium, and all others admancipium nati; they born to rule, all other men born to serve: and such was Sauls party; Cush the Ethiopian, Psal. 7.1. Jews by profession, but Gentiles in Religion:
for that is the humour of Some men, as if they were only ad dominium, and all Others admancipium Nati; they born to Rule, all other men born to serve: and such was Saul's party; Cush the Ethiopian, Psalm 7.1. jews by profession, but Gentiles in Religion:
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this misery grew so great upon David, that he chose rather a voluntary exile, then to subject himself unto the cruelty of those,
this misery grew so great upon David, that he chosen rather a voluntary exile, then to Subject himself unto the cruelty of those,
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or that hypocritical faction which bare rule in his own Nation: as Salv. l. 5. de grat.
or that hypocritical faction which bore Rule in his own nation: as Salvation l. 5. the great.
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p. 6. such was the oppression in that time of the Roman Governors, ut-unum Romanorum erat omnium votum, liceat iis vitam agere cum Barbaris:
p. 6. such was the oppression in that time of the Roman Governors, ut-unum Romanorum erat omnium Votum, liceat iis vitam agere cum Barbaris:
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This seems to be the great subject of the Psalm. In the words that I have read to you, there are two things to be considered.
This seems to be the great Subject of the Psalm. In the words that I have read to you, there Are two things to be considered.
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First, Davids affliction (if he were the Author of the Psalm ) and that arose from a multitude of perplexing thoughts within him. And,
First, Davids affliction (if he were the Author of the Psalm) and that arose from a multitude of perplexing thoughts within him. And,
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Secondly, here is Davids Consolation too in the midst of this affliction: thy comforts delight my soul:
Secondly, Here is Davids Consolation too in the midst of this affliction: thy comforts delight my soul:
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amara vulnera, sed suavia medicamenta, so Austin saith: Amara vulnera, sed suavia Medicamenta, so Austin Says:
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From these two Branches there are two Observations that I have made choice of to speak something to you at present. The first is this;
From these two Branches there Are two Observations that I have made choice of to speak something to you At present. The First is this;
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That in evil times the misery of the Saints of God is more from thoughts within, then troubles without.
That in evil times the misery of the Saints of God is more from thoughts within, then Troubles without.
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Secondly, That God provideth Consolations in, and answerable unto the afflictions of his people, which shall have a power to revive and delight their souls. Doctrine first.
Secondly, That God Provideth Consolations in, and answerable unto the afflictions of his people, which shall have a power to revive and delight their Souls. Doctrine First.
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To begin with the first of them. In evil times the misery of the Saints of God is more from thoughts within, then from troubles without.
To begin with the First of them. In evil times the misery of the Saints of God is more from thoughts within, then from Troubles without.
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There are three things in the opening of this truth, that I shall endeavour briefly to demonstrate to you.
There Are three things in the opening of this truth, that I shall endeavour briefly to demonstrate to you.
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First, That the best men they are not freed, while they live here, from unruly un-subdued thoughts.
First, That the best men they Are not freed, while they live Here, from unruly unsubdued thoughts.
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Secondly, That in times of trouble, these thoughts come in by multitudes: a mans thoughts are never so tumultuous as in troublesom times. And then,
Secondly, That in times of trouble, these thoughts come in by Multitudes: a men thoughts Are never so tumultuous as in troublesome times. And then,
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Lastly, That the great part of afflictions doth lie more in these tumultuous and unruly thoughts within,
Lastly, That the great part of afflictions does lie more in these tumultuous and unruly thoughts within,
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then in all a mans troubles and afflictions without: winds without do not cause an earth-quake, but wind within, NONLATINALPHABET.
then in all a men Troubles and afflictions without: winds without do not cause an earthquake, but wind within,.
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For the first, even the best men while they live here, they are not freed from unruly and unquiet thoughts.
For the First, even the best men while they live Here, they Are not freed from unruly and unquiet thoughts.
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Thoughts, they are the immediate issues of principles; the buds and the blossoms of the principles that are in a mans heart:
Thoughts, they Are the immediate issues of principles; the buds and the blossoms of the principles that Are in a men heart:
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and so long as godly men live here, they will have corrupt principles in them;
and so long as godly men live Here, they will have corrupt principles in them;
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so long will these principles bud and blossom into unruly and inordinate thoughts, while a man is in an unregenerate estate:
so long will these principles bud and blossom into unruly and inordinate thoughts, while a man is in an unregenerate estate:
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all the imaginations of the thoughts of his heart are evil, and only evil, Gen. 6.5. because he hath nothing but a principle of sinning in him:all the Imaginations of the thoughts of his heart Are evil, and only evil, Gen. 6.5. Because he hath nothing but a principle of sinning in him:
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when he is regenerate, yet so long as a corrupt principle remains in him, so long there will arise in him unruly unsubdued thoughts:
when he is regenerate, yet so long as a corrupt principle remains in him, so long there will arise in him unruly unsubdued thoughts:
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it is very true, there is a great deal of difference between the thoughts of regenerate and unregenerate men:
it is very true, there is a great deal of difference between the thoughts of regenerate and unregenerate men:
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for in a regenerate man there is a holy government set up in his thoughts, they are brought into subjection unto the government of Christ, even NONLATINALPHABET, every thought: in 2 Cor. 10.5.
for in a regenerate man there is a holy government Set up in his thoughts, they Are brought into subjection unto the government of christ, even, every Thought: in 2 Cor. 10.5.
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for let a mans change in his words, in his actions be never so glorious,
for let a men change in his words, in his actions be never so glorious,
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even an Angel before men, yet if his thoughts remain the same, I must say it, he is still a child of Belial, he is still in the gall of bitterness, and bonds of iniquity:
even an Angel before men, yet if his thoughts remain the same, I must say it, he is still a child of Belial, he is still in the Gall of bitterness, and bonds of iniquity:
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therefore there is a great deal of difference between the thoughts of a regenerate and an unregenerate man;
Therefore there is a great deal of difference between the thoughts of a regenerate and an unregenerate man;
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and indeed the main regeneration lies in that, and is principally discovered in it, purity in the inward parts: in Isa. 55.7. let the wicked forsake his way, and the unrighteous man his thoughts;
and indeed the main regeneration lies in that, and is principally discovered in it, purity in the inward parts: in Isaiah 55.7. let the wicked forsake his Way, and the unrighteous man his thoughts;
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the great change lies in the inward man: therefore there is a great deal of difference between the thoughts of a regenerate and an unregenerate man:
the great change lies in the inward man: Therefore there is a great deal of difference between the thoughts of a regenerate and an unregenerate man:
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and though there be rebellious thoughts in the best men, they are not the top thoughts in the man:
and though there be rebellious thoughts in the best men, they Are not the top thoughts in the man:
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you have an expression in 1 King. 18.28. how long halt you between two opinions? NONLATINALPHABET the word in the Hebrew is taken from a word that signifies the top branches of a tree:
you have an expression in 1 King. 18.28. how long halt you between two opinions? the word in the Hebrew is taken from a word that signifies the top branches of a tree:
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as you find the same word used in Isa. 17.6. a few berries upon the uppermost boughs;
as you find the same word used in Isaiah 17.6. a few berries upon the uppermost boughs;
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there you have the same word used:
there you have the same word used:
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and therefore Mercer renders the word, how long halt ye inter duas prominentias: that is they had 2 top thoughts;
and Therefore Mercer renders the word, how long halt you inter Duas prominentias: that is they had 2 top thoughts;
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they thought as highly of Baal as they did think of God; and they did set up Baal in the same authority that they did set up God:
they Thought as highly of Baal as they did think of God; and they did Set up Baal in the same Authority that they did Set up God:
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the word of God is said to cast down NONLATINALPHABET, every top thought, 2 Cor. 10.5.
the word of God is said to cast down, every top Thought, 2 Cor. 10.5.
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he doth so far bring them into order and sub-ordination, that though they be unruly thoughts,
he does so Far bring them into order and subordination, that though they be unruly thoughts,
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yet they are under controle, and under a higher Kingdom and dominion: now a godly man hath never those:
yet they Are under control, and under a higher Kingdom and dominion: now a godly man hath never those:
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though he hath sinful thoughts, yet they are never his top thoughts: they are thoughts that are brought into captivity;
though he hath sinful thoughts, yet they Are never his top thoughts: they Are thoughts that Are brought into captivity;
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but yet my Brethren for all that, there will arise in the best men abundance of unruly and unquiet thoughts,
but yet my Brothers for all that, there will arise in the best men abundance of unruly and unquiet thoughts,
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yet for all this they do arise in the souls of godly men:
yet for all this they do arise in the Souls of godly men:
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even in the best men, the corrupt principle in them is still bubling up, the Sea within them is casting out mire and dirt:
even in the best men, the corrupt principle in them is still bubbling up, the Sea within them is casting out mire and dirt:
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and that from a threefold ground: I will but touch it, and pass to the second particular.
and that from a threefold ground: I will but touch it, and pass to the second particular.
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First, from the corruptions of the unregenerate part, the remainder of corruption in the best men, it is like fire in an Oven, the Holy-Ghost compares it so, Hos. 7.4,5. and he hath violent irruptions, their hearts are as hot as an Oven, these thoughts arise from the irruptions and the breakings forth of the unregenerate part.
First, from the corruptions of the unregenerate part, the remainder of corruption in the best men, it is like fire in an Oven, the Holy ghost compares it so, Hos. 7.4,5. and he hath violent irruptions, their hearts Are as hight as an Oven, these thoughts arise from the irruptions and the breakings forth of the unregenerate part.
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Secondly, from the invasion of some enticing creature-objects amongst them, as David saw Bathsheba: Achan saw, and he desired; considered, and desired:
Secondly, from the invasion of Some enticing creature-objects among them, as David saw Bathsheba: achan saw, and he desired; considered, and desired:
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so likewise it is said, in 1 Ioh. 2.16 Whatsoever is in the world, is the lust of the flesh,
so likewise it is said, in 1 John 2.16 Whatsoever is in the world, is the lust of the Flesh,
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and the lust of the eyes, and the pride of life: and the lust of the eyes, and the pride of life:
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is there nothing in the world but lust? the meaning is, take all the creatures to an unregenerate man,
is there nothing in the world but lust? the meaning is, take all the creatures to an unregenerate man,
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and they all of them become the objects of lusts, all of them are but means to draw out lust:
and they all of them become the objects of Lustiest, all of them Are but means to draw out lust:
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so that there is a threefold curse come upon the creature since the fall unto all unregenerate men;
so that there is a threefold curse come upon the creature since the fallen unto all unregenerate men;
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it is not only a deceiving creature, because it is empty: and it is a vexing creature, because it is promising and then deceiving:
it is not only a deceiving creature, Because it is empty: and it is a vexing creature, Because it is promising and then deceiving:
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but withal, it is a defiling, a polluting creature: thus from the invasion of objects, from without, are these thoughts drawn forth. And then, In the last place: from the injections of Satan:
but withal, it is a defiling, a polluting creature: thus from the invasion of objects, from without, Are these thoughts drawn forth. And then, In the last place: from the injections of Satan:
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for what are unruly thoughts? it is Satan doth himself many times immediately inject: so the Devil put it into the heart of Iudas to betray Christ:
for what Are unruly thoughts? it is Satan does himself many times immediately inject: so the devil put it into the heart of Iudas to betray christ:
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the Devil put it into his heart:
the devil put it into his heart:
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there are some thoughts that come immediately from hell, like fierie darts: the best men then are not in this life free from unruly, inordinate, unquiet thoughts. But, In the second place;
there Are Some thoughts that come immediately from hell, like fiery darts: the best men then Are not in this life free from unruly, inordinate, unquiet thoughts. But, In the second place;
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In troublesome times these thoughts come in by multitudes: never so tumultuous as in evil times:In troublesome times these thoughts come in by Multitudes: never so tumultuous as in evil times:
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that as it is said of the thoughts of God, and of his love, Psal. 40.5. Thy thoughts to us-ward are innumerable, there is none can reckon them up to thee;
that as it is said of the thoughts of God, and of his love, Psalm 40.5. Thy thoughts to usward Are innumerable, there is none can reckon them up to thee;
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So (my Brethren) it may be said of our thoughts that proceed from our fears,
So (my Brothers) it may be said of our thoughts that proceed from our fears,
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when either guilt within, or danger without presents it self, our thoughts then are innumerable, they flie within a mans Spirit like Atomes in the air, no man is able to reckon them up to his own self: observe Dan. 5.6. a hand-writing appears to Belshazer:
when either guilt within, or danger without presents it self, our thoughts then Are innumerable, they fly within a men Spirit like Atoms in the air, no man is able to reckon them up to his own self: observe Dan. 5.6. a handwriting appears to Belshazer:
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the hand smote him not, did but write upon the wall, yet notwithstanding Belshazer was troubled:
the hand smote him not, did but write upon the wall, yet notwithstanding Belshazer was troubled:
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What was the reason? his thoughts troubled him. The Disciples they had an apparition of the Lord Jesus, Luke 24.38.
What was the reason? his thoughts troubled him. The Disciples they had an apparition of the Lord jesus, Lycia 24.38.
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they supposed they had seen a spirit, saith the Text why he hurt them not, yet notwithstanding Christ saith, thoughts did arise in their hearts, thoughts did arise:they supposed they had seen a Spirit, Says the Text why he hurt them not, yet notwithstanding christ Says, thoughts did arise in their hearts, thoughts did arise:
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but in a special manner that place, Iob 6.4. The terrors of God are set in Battle-array against me:
but in a special manner that place, Job 6.4. The terrors of God Are Set in Battle array against me:
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how came the terrors of God? the terrors of God were let in by thoughts, by thoughts, that was the way,
how Come the terrors of God? the terrors of God were let in by thoughts, by thoughts, that was the Way,
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and they did not come single in he saith, but they came a whole army, and an army in battalia;
and they did not come single in he Says, but they Come a Whole army, and an army in battalions;
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thus did the Lord let in afflictions by his own thoughts upon Jobs person: and thus in evil times it alwaies is so;
thus did the Lord let in afflictions by his own thoughts upon Jobs person: and thus in evil times it always is so;
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an army, an host of thoughts come in upon us: they fall upon a mans heart like bubbles in the rain:
an army, an host of thoughts come in upon us: they fallen upon a men heart like bubbles in the rain:
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and the reasons are these two. First, because in troublesom times the souls of men are awake;
and the Reasons Are these two. First, Because in troublesome times the Souls of men Are awake;
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commonly troublesom times awaken mens spirits: in times of prosperitie & peace, there is usually a Spirit of slumber upon men;
commonly troublesome times awaken men's spirits: in times of Prosperity & peace, there is usually a Spirit of slumber upon men;
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but when the Lord emptieth a man from vessel to vessel, that hath been before settled upon the lees,
but when the Lord emptieth a man from vessel to vessel, that hath been before settled upon the lees,
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then abundance of the lees appear;
then abundance of the lees appear;
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when God (I say) empties a man from vessel to vessel, then how full of projects is the heart of man? never brought into danger,
when God (I say) empties a man from vessel to vessel, then how full of projects is the heart of man? never brought into danger,
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but the man his thoughts rise;
but the man his thoughts rise;
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Oh how shall I escape? what shall I do? and how shall I make provision for my self? evil times awaken men that were before lulled asleep by securitie. But,
O how shall I escape? what shall I do? and how shall I make provision for my self? evil times awaken men that were before lulled asleep by security. But,
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Secondly, Satan takes special care to assail the hearts of men with thoughts in an evil time, daemonum est malas cogitationes suggerere. Bernard:
Secondly, Satan Takes special care to assail the hearts of men with thoughts in an evil time, Daemonum est malas Cogitations suggerere. Bernard:
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Cogitationes onerosae. Idem: his great care is to keep men in peace in prosperous times, to keep the house and all that he possesseth in peace; Cogitations onerosae. Idem: his great care is to keep men in peace in prosperous times, to keep the house and all that he Possesses in peace;
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but let troublesom times come once, then he doth stir up in the soul all manner of unquiet and distracting thoughts,
but let troublesome times come once, then he does stir up in the soul all manner of unquiet and distracting thoughts,
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and thereby he labours to add unto the affliction: as it is in temptations to sin, their strength lies in the multitudes of them,
and thereby he labours to add unto the affliction: as it is in temptations to since, their strength lies in the Multitudes of them,
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and in the intention of them:
and in the intention of them:
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Satans great care is, that he might impress the same image upon you that is on himself;
Satan great care is, that he might Impress the same image upon you that is on himself;
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and your great care should be, to keep your selves that the wicked one touch you not;
and your great care should be, to keep your selves that the wicked one touch you not;
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touch you not, how is that? tactu qualitativo, so to touch you, as to leave an impression of his own devilishness upon you:
touch you not, how is that? tactu qualitativo, so to touch you, as to leave an impression of his own devilishness upon you:
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a conformity in you to him: non nocet sensus ubi non est consensus: quod resistentem fatigat, vincentem coronat:
a conformity in you to him: non nocet sensus ubi non est consensus: quod resistentem fatigat, vincentem Coronat:
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now Satan is an unquiet Spirit, alwaies full of tumults and restlesness:
now Satan is an unquiet Spirit, always full of tumults and restlessness:
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why now such a disposition in evil times doth he labour to raise up in you also, that so there may be the same image in you that is in himself.
why now such a disposition in evil times does he labour to raise up in you also, that so there may be the same image in you that is in himself.
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Thus the best men are not freed from turbulent thoughts, and in evil times they come by multitudes.
Thus the best men Are not freed from turbulent thoughts, and in evil times they come by Multitudes.
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But then, which is the main thing that I am to stick upon:
But then, which is the main thing that I am to stick upon:
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That a godly mans affliction is more from these thoughts within, then from any trouble without; That a godly men affliction is more from these thoughts within, then from any trouble without;
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and that will appear by these six considerations: I shall desire you to observe them.
and that will appear by these six considerations: I shall desire you to observe them.
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In the first place, because the eye of God is mainly upon a mans thoughts in troublesom times,
In the First place, Because the eye of God is mainly upon a men thoughts in troublesome times,
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and your thoughts especially displease him.
and your thoughts especially displease him.
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When the apparition was made to the Disciples, Christ saith, Why are you fearful? Why do thoughts arise in your hearts? Luke 24.38. Christs eye was mainly upon their thoughts:
When the apparition was made to the Disciples, christ Says, Why Are you fearful? Why do thoughts arise in your hearts? Luke 24.38. Christ eye was mainly upon their thoughts:
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and indeed these are the things that do in a special manner displease God: the first buddings and risings of corruption doth appear in a mans thoughts:
and indeed these Are the things that do in a special manner displease God: the First buddings and risings of corruption does appear in a men thoughts:
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and God doth eye sin in the rising of it, in the thoughts, in an especial manner:
and God does eye since in the rising of it, in the thoughts, in an especial manner:
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sua quisque cogitatione stat vel cadit: quia spiritus sanctus auferet se à cogitationibus quae sunt sine intellectu: eritque templum Dei, spelunca Diaboli: sua Quisque cogitation stat vel Cadit: quia spiritus Sanctus auferet se à cogitationibus Quae sunt sine intellectu: eritque Templum Dei, Spelunca Diaboli:
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Bern. de inter domo. It is true, that thoughts are free from the eye and censure of men, Bern. de inter domo. It is true, that thoughts Are free from the eye and censure of men,
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because they are secret and invisiible: But they are known to the eye of the Almighty:
Because they Are secret and invisiible: But they Are known to the eye of the Almighty:
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He sees our thoughts afar off:
He sees our thoughts afar off:
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and therefore some humble souls are more grieved for the provoking the eyes of the glory of God, by the rebellion of their thoughts,
and Therefore Some humble Souls Are more grieved for the provoking the eyes of the glory of God, by the rebellion of their thoughts,
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then for the exorbitancy of their actions: when the times are troublesom and your thoughts within you grow unquiet and tumultuous.
then for the exorbitancy of their actions: when the times Are troublesome and your thoughts within you grow unquiet and tumultuous.
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Now what is it in an affliction, that is the main thing in affliction? That which doth displease God,
Now what is it in an affliction, that is the main thing in affliction? That which does displease God,
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and draws out sin in the soul, that makes it to be an affliction indeed:
and draws out since in the soul, that makes it to be an affliction indeed:
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and therefore I remember Chrysostom (speaking of a godly man) layes down this for a general rule, which we should do well to take with us: and Therefore I Remember Chrysostom (speaking of a godly man) lays down this for a general Rule, which we should do well to take with us:
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he saith, that unto him there is but one thing only that he fears: & what is that? that he should displease, or offend God;
he Says, that unto him there is but one thing only that he fears: & what is that? that he should displease, or offend God;
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that is the great thing he is afraid of, he fears nothing else: NONLATINALPHABET; he fears nothing else:
that is the great thing he is afraid of, he fears nothing Else:; he fears nothing Else:
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why then my Brethren, what is it in an affliction that makes an affliction grievous? That which draws out sin in me;
why then my Brothers, what is it in an affliction that makes an affliction grievous? That which draws out since in me;
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now the blooming of corrupt principles is in thoughts, there they bud:
now the blooming of corrupt principles is in thoughts, there they bud:
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and therefore I say, there is many a godly man, that considering the eye of God is alwaies upon his thoughts, is much more affected;
and Therefore I say, there is many a godly man, that considering the eye of God is always upon his thoughts, is much more affected;
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I say, much more affected with the continual excursions of his Spirit that prevail, and unruly thoughts,
I say, much more affected with the continual excursions of his Spirit that prevail, and unruly thoughts,
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then he is with all the deviations of actions whatsoever. That is the first ground why the main of the affliction lies in this. But,
then he is with all the deviations of actions whatsoever. That is the First ground why the main of the affliction lies in this. But,
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Secondly, there is another reason of it, and that is this: this lets the affliction into the inward man:
Secondly, there is Another reason of it, and that is this: this lets the affliction into the inward man:
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when once the thoughts grow unruly, this lets the affliction into the inward man: while you keep afflictions without you they can never hurt you:
when once the thoughts grow unruly, this lets the affliction into the inward man: while you keep afflictions without you they can never hurt you:
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therefore Jesus Christ saith, fear not them that can kill the body, and have no more that they can do;
Therefore jesus christ Says, Fear not them that can kill the body, and have no more that they can do;
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all this is but without you, and so long I say they can never hurt you:
all this is but without you, and so long I say they can never hurt you:
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but if the affliction gets within, then it is like wind in the bowels of the earth: then it causeth the earth-quake:
but if the affliction gets within, then it is like wind in the bowels of the earth: then it Causes the earthquake:
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Godly men for this cause have taken more care to guard their Spirits that they may keep afflictions without,
Godly men for this cause have taken more care to guard their Spirits that they may keep afflictions without,
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then to be delivered from the afflictions: there are two Scriptures that I shall offer, marvellous considerable, Hab. 3.16. that is one, I tremble in my self (saith he) that I might rest in the evil day:
then to be Delivered from the afflictions: there Are two Scriptures that I shall offer, marvellous considerable, Hab. 3.16. that is one, I tremble in my self (Says he) that I might rest in the evil day:
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rest, there is a double rest: there is a rest of deliverance, he meant not so:
rest, there is a double rest: there is a rest of deliverance, he meant not so:
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but there is a rest of quietness, and confidence and that all the people of God labour for:
but there is a rest of quietness, and confidence and that all the people of God labour for:
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keep the afflictions without you, let it not invade your inward man; that is the promise, Psal. 127.2. So he gives his beloved sleep: observe that Scripture;
keep the afflictions without you, let it not invade your inward man; that is the promise, Psalm 127.2. So he gives his Beloved sleep: observe that Scripture;
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it is in vain to rise early, and go to bed late, and eat the bread of carefulness; it is in vain to rise early, and go to Bed late, and eat the bred of carefulness;
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so he gives his Beloved sleep: what is that? Animum tranquillum, placidum laborem; so he gives his beloved sleep: what is that? Animum Tranquillum, placidum laborem;
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so Mr. Calvin: that let his condition without be never so troublesom, let him be forced to break his bodily sleep never so often, so Mr. calvin: that let his condition without be never so troublesome, let him be forced to break his bodily sleep never so often,
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yet the inward sleep, the inward rest, and tranquillity of his mind is reserved; he gives his Beloved sleep.
yet the inward sleep, the inward rest, and tranquillity of his mind is reserved; he gives his beloved sleep.
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My Brethren, so long as temptations are kept without you, they will never hurt you: it is true of afflictions too:
My Brothers, so long as temptations Are kept without you, they will never hurt you: it is true of afflictions too:
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take a man that keeps an affliction out of his thoughts, that is, from unruly, and turbulent, and tumultuous thoughts:
take a man that keeps an affliction out of his thoughts, that is, from unruly, and turbulent, and tumultuous thoughts:
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Huic non est onerosa paupertas, non sentit injurias, ridet opprobria, contemnit damna, Bernard: this man alas, poverty, Huic non est onerosa paupertas, non Sentit injurias, ridet Opprobria, contemnit Damna, Bernard: this man alas, poverty,
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or injuries, or disgraces, or loss of goods, truly all these are no great matter to him:
or injuries, or disgraces, or loss of goods, truly all these Are no great matter to him:
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why? because they are only afflictions without: they have not invaded his inward man: That is the second ground.
why? Because they Are only afflictions without: they have not invaded his inward man: That is the second ground.
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Thirdly, unruly thoughts in evil times, are the great part of the affliction, because this opens the door to the Devil;
Thirdly, unruly thoughts in evil times, Are the great part of the affliction, Because this Opens the door to the devil;
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in patience possess your souls, saith Christ: but my Brethren, when your doubts once grow unruly, the Devil enters, Eph. 4.26,27. Let not the Sun go down upon your wrath, nor give place to the Devil: in patience possess your Souls, Says christ: but my Brothers, when your doubts once grow unruly, the devil enters, Ephesians 4.26,27. Let not the Sun go down upon your wrath, nor give place to the devil:
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violent, and unruly thoughts, of what kind soever, they do but open the door to that wicked one:
violent, and unruly thoughts, of what kind soever, they do but open the door to that wicked one:
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every man by nature is the Devils house, in Matth. 12.43,44. and though in godly men Satan be cast out, yet he will attempt a re-entry;
every man by nature is the Devils house, in Matthew 12.43,44. and though in godly men Satan be cast out, yet he will attempt a reentry;
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and therefore he saith, I will go to my house from whence I came out:
and Therefore he Says, I will go to my house from whence I Come out:
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it is true, it is not spoken of a godly man there, but Satan in the best men will attempt to re-enter:
it is true, it is not spoken of a godly man there, but Satan in the best men will attempt to re-enter:
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now, when any affliction shall be the means to open the door to Satan, this I say is the great part of the affliction.
now, when any affliction shall be the means to open the door to Satan, this I say is the great part of the affliction.
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In the fourth place, it is the great part of affliction, because unquiet thoughts do raise up in the soul distracting and vexing passions:
In the fourth place, it is the great part of affliction, Because unquiet thoughts do raise up in the soul distracting and vexing passion:
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for your passions rise by your thoughts, and the affliction of the soul lies in this:
for your passion rise by your thoughts, and the affliction of the soul lies in this:
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all the rest is but the affliction of the body, but the affliction of the soul lies in tormenting passions;
all the rest is but the affliction of the body, but the affliction of the soul lies in tormenting passion;
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you have that expression frequently used, as in Isa. 58. and many other places; a day for a man to afflict his soul:
you have that expression frequently used, as in Isaiah 58. and many other places; a day for a man to afflict his soul:
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and that soul that is not afflicted; then the soul hath its afflictions as well as the body.
and that soul that is not afflicted; then the soul hath its afflictions as well as the body.
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What are the souls afflictions? they are tormenting and vexing passons:
What Are the Souls afflictions? they Are tormenting and vexing passions:
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as that there needs no other misery befall the body, then if God should leave it to the jarring of its own humors:
as that there needs no other misery befall the body, then if God should leave it to the jarring of its own humours:
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so there needs no other plague befall the soul, then if the Lord should leave it to the violence of its own passions;
so there needs no other plague befall the soul, then if the Lord should leave it to the violence of its own passion;
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this would be like Vulters gnawing upon the heart of a man;
this would be like Vultures gnawing upon the heart of a man;
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these stir up in a man, fear, and sorrow, and amazement those tormenting passions of the soul; these be soul-afflicting affections:
these stir up in a man, Fear, and sorrow, and amazement those tormenting passion of the soul; these be Soul-afflicting affections:
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do but consider what it is that torments the Devils; they are reserved in chains of darkness to the judgement of the great day;
do but Consider what it is that torments the Devils; they Are reserved in chains of darkness to the judgement of the great day;
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those chains of darkness I conceive to be in a great measure their own dark and guilty thoughts, by which they are bound over to wrath, in these chains they are reserved.
those chains of darkness I conceive to be in a great measure their own dark and guilty thoughts, by which they Are bound over to wrath, in these chains they Are reserved.
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What shall the never dying worm be? Nothing but the furious risings of the thoughts of a mans heart, the furious reflections of the mans soul upon himself:What shall the never dying worm be? Nothing but the furious risings of the thoughts of a men heart, the furious reflections of the men soul upon himself:
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why then a man needs no greater misery, if God should but leave him to the tyrannie of his thoughts;
why then a man needs no greater misery, if God should but leave him to the tyranny of his thoughts;
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for these raise up in his soul perplexing, distracting, and tormenting miseries. Fifthly, unruly thoughts are a great part of a mans afflictions;
for these raise up in his soul perplexing, distracting, and tormenting misery's. Fifthly, unruly thoughts Are a great part of a men afflictions;
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for these draw out in a man passionate and unruly speeches: you have such an expression in Iob 20.2. My thoughts caused me to answer:
for these draw out in a man passionate and unruly Speeches: you have such an expression in Job 20.2. My thoughts caused me to answer:
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mens thoughts mightily press forwards to words: & by this means passionate speeches rise from unruly thoughts;
men's thoughts mightily press forward to words: & by this means passionate Speeches rise from unruly thoughts;
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these I say, do exalt folly. Solomon in Prov. 17.27. hath such an expression; a man of understanding is of an excellent Spirit;
these I say, do exalt folly. Solomon in Curae 17.27. hath such an expression; a man of understanding is of an excellent Spirit;
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you read it so, NONLATINALPHABET he is spiritu frigidus: a man of a cool spirit: whereas another man, he is tinder unto every injection:
you read it so, he is spiritu Cold: a man of a cool Spirit: whereas Another man, he is tinder unto every injection:
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but I say, such a man exalts folly, a great part of affliction is in this.
but I say, such a man exalts folly, a great part of affliction is in this.
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There is one thing more, and I beseech you consider it:
There is one thing more, and I beseech you Consider it:
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unruly thoughts in the time of trouble, they do rob the soul of its richest ornament, those glorious inward qualifications which are the souls beauty:
unruly thoughts in the time of trouble, they do rob the soul of its Richest ornament, those glorious inward qualifications which Are the Souls beauty:
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I will name but three to you. It is inward quietness: and serenity; it is contempt of the world: and it is holy magnaminity.
I will name but three to you. It is inward quietness: and serenity; it is contempt of the world: and it is holy magnanimity.
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First I say, It robs the soul of its inward quietness and tranquillity; and a quiet spirit is in the sight of God of great price:
First I say, It robs the soul of its inward quietness and tranquillity; and a quiet Spirit is in the sighed of God of great price:
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the soul of a man should be alwaies like the upper region of the air, calm and sereen, what storms so ever, or blusterings there are below. And, Secondly, contempt of the world:
the soul of a man should be always like the upper region of the air, Cam and sereen, what storms so ever, or blusterings there Are below. And, Secondly, contempt of the world:
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Love not the world, nor the things of the world: it is but NONLATINALPHABET, an outside thing:Love not the world, nor the things of the world: it is but, an outside thing:
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now, a godly man he is able to say, there will come a time when I shall take my leave of all these things with joy;
now, a godly man he is able to say, there will come a time when I shall take my leave of all these things with joy;
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and I say, to be dissolved and to be with Christ is much better:
and I say, to be dissolved and to be with christ is much better:
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Nay, there will come a time in the general conflagration of all things, when I shall be able to stand upon the honours of this world, the ruines of all things,
Nay, there will come a time in the general conflagration of all things, when I shall be able to stand upon the honours of this world, the ruins of all things,
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and a man is able to say quum mundus exarserit, as he saith, cogitat se nihil habere de tanta mole perdendum:
and a man is able to say Whom World exarserit, as he Says, cogitat se nihil habere de tanta mole perdendum:
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though all the creatures were destroyed, yet the man could say, I have lost nothing, my portion is not here;
though all the creatures were destroyed, yet the man could say, I have lost nothing, my portion is not Here;
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the things of this life are given me, Non in praemium, sed solatium. Prosper. Licet omnia amiserunt, nunquam fidem, pietatem, interioris hominis bona: Hae sunt opes Christianorum:
the things of this life Are given me, Non in Premium, sed solatium. Prosper. Licet omnia amiserunt, Never fidem, pietatem, interioris hominis Bona: Hae sunt opes Christians:
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now that man that struggles, his spirit is marvellously robbed of this glorious quality. And so likewise,
now that man that struggles, his Spirit is marvellously robbed of this glorious quality. And so likewise,
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In the last place, that holy magnaminity and greatness of mind which should be in us;
In the last place, that holy magnanimity and greatness of mind which should be in us;
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the greatness of a Saints mind should be answerable to the greatness of his God, and answerable to the greatness of the promises that are made to him;
the greatness of a Saints mind should be answerable to the greatness of his God, and answerable to the greatness of the promises that Are made to him;
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a holy greatness of mind, built upon the greatness of his God, and his interest in him. Now unruly thoughts cross this:
a holy greatness of mind, built upon the greatness of his God, and his Interest in him. Now unruly thoughts cross this:
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Who art thou that art afraid of a man that shall dye, and the son of man that is as dust, Who art thou that art afraid of a man that shall die, and the son of man that is as dust,
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and forgettest the Lord thy Maker? We are not careful, Oh King, to answer thee in this matter: their thoughts were not troubled:and forgettest the Lord thy Maker? We Are not careful, O King, to answer thee in this matter: their thoughts were not troubled:
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in re tam sancta nulla est deliberatio: now this preserveth true greatness in a man, that as David, in Psal. 112.8.in re tam sancta nulla est deliberatio: now this Preserveth true greatness in a man, that as David, in Psalm 112.8.
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saith, My heart is underpropped: so Montanus reads it, suffultum est cor meum; that let the affliction be what it will be, he hath something within that bears up,
Says, My heart is underpropped: so Montanus reads it, suffultum est cor meum; that let the affliction be what it will be, he hath something within that bears up,
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and underprops his spirit, and he is acted neither by hopes nor fears from below: Qui nil sperat nisi a domina, nil timet praeter dominum, Bernard:
and underprops his Spirit, and he is acted neither by hope's nor fears from below: Qui nil Hopes nisi a domina, nil timet praeter dominum, Bernard:
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then this is a truly nobleness: Now unruly, and unquiet thoughts rob the soul of these glorious qualifications;
then this is a truly nobleness: Now unruly, and unquiet thoughts rob the soul of these glorious qualifications;
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and this hath made some of the Antients exceedingly complain of the troublesomness of their own thoughts:
and this hath made Some of the Ancients exceedingly complain of the troublesomeness of their own thoughts:
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I remember Bernard cries out, Cogitationum tumultus à Corde quotidie amovere volo, nec valeo: sine cogitationibus esse non possum: introeunt, & exeunt:
I Remember Bernard cries out, Cogitationum tumultus à Cord quotidie amovere volo, nec valeo: sine cogitationibus esse non possum: introeunt, & exeunt:
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Bern. de inter. dom. On the tumults of my own thoughts! Bern. de inter. dom. On the tumults of my own thoughts!
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I would remove them every day, but alas I am not able, still my thoughts encrease:
I would remove them every day, but alas I am not able, still my thoughts increase:
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What is the reason of this? surely, the main of every affliction lies in this, the unruliness,
What is the reason of this? surely, the main of every affliction lies in this, the unruliness,
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and unquietness of a mans own thoughts. I, but you will say to me;
and unquietness of a men own thoughts. I, but you will say to me;
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what great cause had David, or this Psalmist to have such a multitude of unquiet thoughts? let us look to that a little,
what great cause had David, or this Psalmist to have such a multitude of unquiet thoughts? let us look to that a little,
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before I pass from this first point:
before I pass from this First point:
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we will go no further then this present Psalm, and you shall find, that if any man had cause to be troubled, that he that penned this Psalm had cause of troublesom thoughts, and that wil appear,
we will go no further then this present Psalm, and you shall find, that if any man had cause to be troubled, that he that penned this Psalm had cause of troublesome thoughts, and that will appear,
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<4^PAGES^MISSING> our hopes are past, Ezek. 37.12. then saith God, Lo my people, I will open your graves:
<4^PAGES^MISSING> our hope's Are past, Ezekiel 37.12. then Says God, Lo my people, I will open your graves:
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when they say, our bones are dry, our hopes are lost, then the Lord saith, I will open your graves:
when they say, our bones Are dry, our hope's Are lost, then the Lord Says, I will open your graves:
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as God brings evil upon wicked men seasonably, because he watcheth over them for evil; therefore in Zeph. 2.4. it is a considerable expression:
as God brings evil upon wicked men seasonably, Because he watches over them for evil; Therefore in Zephaniah 2.4. it is a considerable expression:
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I will drive out Ashod at noon, at noon: Tempus incommodissmum cum sol maxime fervet. I will drive out Ashod At noon, At noon: Tempus incommodissmum cum sol maxim fervent.
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Drus. In the worst time, when the Sun was hottest, and therefore in those hot Countries, it was the greatest evil. Drus In the worst time, when the Sun was hottest, and Therefore in those hight Countries, it was the greatest evil.
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I will watch over them, and bring the affliction at the seasonablest time: so I wil give my people seasonable comfots, because he watcheth over them for good,
I will watch over them, and bring the affliction At the seasonablest time: so I will give my people seasonable comfots, Because he watches over them for good,
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as he watcheth over the other for evil. as he watches over the other for evil.
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Nay, not only in the affliction, but according unto the affliction, so shall the consolation be,
Nay, not only in the affliction, but according unto the affliction, so shall the consolation be,
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and therefore Ierom reads it, secundum multitudinem; according to the multitude of my thoughts: so were the multitude of Gods consolations;
and Therefore Jerom reads it, secundum multitudinem; according to the multitude of my thoughts: so were the multitude of God's consolations;
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God will give it in the time, and the season of it; but withal, the Lord will give it according unto the measure;
God will give it in the time, and the season of it; but withal, the Lord will give it according unto the measure;
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when he doth bring great afflictions, he provideth for you strong consolations, that as the affliction aboundeth, so the consolations shall abound;
when he does bring great afflictions, he Provideth for you strong consolations, that as the affliction Aboundeth, so the consolations shall abound;
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the Lord tells you, that his rewards shall be according to the measure of his mercies:
the Lord tells you, that his rewards shall be according to the measure of his Mercies:
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it is an admirable expression in Hosea 10.12. according to the measure of mercies your rewards are;
it is an admirable expression in Hosea 10.12. according to the measure of Mercies your rewards Are;
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the Lord measures your consolations according to the measure of your afflictions. Thus then you see the truth of these two points.
the Lord measures your consolations according to the measure of your afflictions. Thus then you see the truth of these two points.
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Let us see now what these consolations were that upheld the heart of our Psalmist here in those sad times: thy comforts delight my soul:
Let us see now what these consolations were that upheld the heart of our Psalmist Here in those sad times: thy comforts delight my soul:
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what were they? I will go no further then the Psalm neither, and you shall find that there were eight that were the great stay of his heart in those times. As in the first place;
what were they? I will go no further then the Psalm neither, and you shall find that there were eight that were the great stay of his heart in those times. As in the First place;
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he did consider God beholds them: it is a wrong that is done to his people under the fathers eyes:
he did Consider God beholds them: it is a wrong that is done to his people under the Father's eyes:
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that was the first thing that he did stay his heart on;
that was the First thing that he did stay his heart on;
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the people of God do say, Surely thou art our father, though Abraham know us not, and Israel be ignorant of us: we have no greater comfort that we can look at, no friends below,
the people of God do say, Surely thou art our father, though Abraham know us not, and Israel be ignorant of us: we have no greater Comfort that we can look At, no Friends below,
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yet notwithstanding our groans are not hid from thee. That was the first comfort. Secondly, God did not only see it; Surely thou hast seen it:
yet notwithstanding our groans Are not hid from thee. That was the First Comfort. Secondly, God did not only see it; Surely thou hast seen it:
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but withal he did comfort himself with this: God would revenge it; therefore he calls him, thou God to whom vengeance belongs, the God that revengeth:
but withal he did Comfort himself with this: God would revenge it; Therefore he calls him, thou God to whom vengeance belongs, the God that revenges:
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habes ultorem Deum, Hierom: he was a God that did avenge the cause of his people: habes ultorem God, Hieronymus: he was a God that did avenge the cause of his people:
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he hath said, vengeance is mine; he hath said, vengeance is mine;
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and of the Lord Jesus Christ when Steven was stoned, Acts 7. it is said, he saw Jesus standing at the right hand of God; Jesus standing;
and of the Lord jesus christ when Steven was stoned, Acts 7. it is said, he saw jesus standing At the right hand of God; jesus standing;
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why the Scripture every where saith, that Christ is gone to Heaven, and is sate down at the right hand of God, but he seeth him standing up at the right handof God;
why the Scripture every where Says, that christ is gone to Heaven, and is sat down At the right hand of God, but he sees him standing up At the right handof God;
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what is the reason? that is, tanquam causae suae judex & vindex, saith one, as one that was the Judge of his cause, and the avenger of his wrong:
what is the reason? that is, tanquam causae suae Judge & vindex, Says one, as one that was the Judge of his cause, and the avenger of his wrong:
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I, this is another great ground of comfort upon which the heart is stayed: My God is a God to whom vengeance belongeth. Then, In the third place:
I, this is Another great ground of Comfort upon which the heart is stayed: My God is a God to whom vengeance belongeth. Then, In the third place:
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by all these the Lord teacheth his people, for so he saith in the 12. Verse, Blessed (saith he) is the man whom thou chastenest,
by all these the Lord Teaches his people, for so he Says in the 12. Verse, Blessed (Says he) is the man whom thou chastenest,
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and teachest out of thy Law; that is another stay of heart in the worst of rimes:and Teachest out of thy Law; that is Another stay of heart in the worst of rhymes:
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the rod (saith he) hath a voice: hear the rod, and who hath appointed it: the rod (Says he) hath a voice: hear the rod, and who hath appointed it:
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Nay, the rod teacheth a man that it is better to be under the saddest affliction,
Nay, the rod Teaches a man that it is better to be under the Saddest affliction,
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and have the graces of that condition drawn forth, rather then to be under the greatest prosperity,
and have the graces of that condition drawn forth, rather then to be under the greatest Prosperity,
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and the sins of that condition drawn forth: do but observe Iam. 1.4. Let the brother of low degree rejoyce that he is exalted:
and the Sins of that condition drawn forth: do but observe Iam. 1.4. Let the brother of low degree rejoice that he is exalted:
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I, you will say, he hath good reason for it: but, Let the brother of high degree rejoyce that he is made low;
I, you will say, he hath good reason for it: but, Let the brother of high degree rejoice that he is made low;
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a hard matter to rejoyce in that my Brethren:
a hard matter to rejoice in that my Brothers:
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a godly man can as truly rejoyce in an afflicted condition, so as the graces of that condition be drawn forth in it,
a godly man can as truly rejoice in an afflicted condition, so as the graces of that condition be drawn forth in it,
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as he can rejoyce in a prosperous condition, much rather if the sins of that condition be drawn forth in it:
as he can rejoice in a prosperous condition, much rather if the Sins of that condition be drawn forth in it:
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therefore there is a teaching in the rod, when a man is brought to that indifferency of Spirit,
Therefore there is a teaching in the rod, when a man is brought to that indifferency of Spirit,
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as I remember the Father brings in David speaking, Vis me Pastorem ovium aut regem populorum? ecce paratum est cor meum:
as I Remember the Father brings in David speaking, Vis me Pastorem Sheep Or regem populorum? ecce Paratum est cor meum:
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Lord saith he, shall I be a Keeper of sheep again, or Lord shall I be a King over Israel? Lord, my heart is ready, my heart is ready, willing to embrace each condition: This is another thing:
Lord Says he, shall I be a Keeper of sheep again, or Lord shall I be a King over Israel? Lord, my heart is ready, my heart is ready, willing to embrace each condition: This is Another thing:
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the rod is a Teacher, the rod hath a voice. Besides, In the fourth place: There is a rest God hath prepared for his people in the most restless condition:
the rod is a Teacher, the rod hath a voice. Beside, In the fourth place: There is a rest God hath prepared for his people in the most restless condition:
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so he saith in the 13. Verse, that thou mightest give him rest in the day of evil:
so he Says in the 13. Verse, that thou Mightest give him rest in the day of evil:
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there is a shaddow of Gods wing, and the people of God in the worst condition, they can lie down under this shaddow with great delight:
there is a shadow of God's wing, and the people of God in the worst condition, they can lie down under this shadow with great delight:
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Look into that precious Scripture, Hos. 14.8. I am like a green firtree, saith God the Lord;
Look into that precious Scripture, Hos. 14.8. I am like a green firtree, Says God the Lord;
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like a fir-tree; Why? in two things: it is NONLATINALPHABET, densam umbram habens: so the Septuagint renders it:like a firtree; Why? in two things: it is, densam umbram habens: so the septuagint renders it:
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a tree that yields a thick shaddow:
a tree that yields a thick shadow:
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and it is a tree likewise that is alwaies green, perpetuo virens, never casts its leaves as other trees do in the Winter;
and it is a tree likewise that is always green, perpetuo virens, never Cast its leaves as other trees do in the Winter;
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so saith the Lord, such is my defence, you may lie down under my shaddow in quiet:
so Says the Lord, such is my defence, you may lie down under my shadow in quiet:
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and he gives them rest in the day of evil. And, In the fifth place; he comforts himself with this:
and he gives them rest in the day of evil. And, In the fifth place; he comforts himself with this:
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the Lord knows that the thoughts of man are but vanity; the Lord knows that the thoughts of man Are but vanity;
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with that he comforts himself, that all these designs shall come to nothing, all their thoughts are but vanity:
with that he comforts himself, that all these designs shall come to nothing, all their thoughts Are but vanity:
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the Lord hath appointed that he will take the wise in his own craftiness, and his hand shall not perform his enterprise:
the Lord hath appointed that he will take the wise in his own craftiness, and his hand shall not perform his enterprise:
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the Lord hath said, by iniquity shall no man be established:
the Lord hath said, by iniquity shall no man be established:
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the Lord hath said, he will not suffer the hypocrite to rule, least the people be ensnared, that is the expression, Iob 34.3.
the Lord hath said, he will not suffer the hypocrite to Rule, lest the people be Ensnared, that is the expression, Job 34.3.
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Now let their designs be what they will be;
Now let their designs be what they will be;
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with this he comforts himself, yet notwithstanding the Lord knows the thoughts of men to be but vanity.
with this he comforts himself, yet notwithstanding the Lord knows the thoughts of men to be but vanity.
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That is another ground of comfort. And then; In the sixth place, that I may draw to a conclusion;
That is Another ground of Comfort. And then; In the sixth place, that I may draw to a conclusion;
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that while they labour for their own exaltation, God is preparing for their destruction: that is another thing that he comforts himself with;
that while they labour for their own exaltation, God is preparing for their destruction: that is Another thing that he comforts himself with;
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for so he saith, till the pit be digged for the ungodly; till the pit be digged;
for so he Says, till the pit be dug for the ungodly; till the pit be dug;
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all this while I do not envy their rising saith he, but rather pitty their ruine:
all this while I do not envy their rising Says he, but rather pity their ruin:
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Impatientia humana non vult habere Dei patientiam. Jerom: for God is preparing a pit all the while: Impatientia Humana non vult habere Dei patientiam. Jerome: for God is preparing a pit all the while:
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that is another great ground of comfort in the worst of times;
that is Another great ground of Comfort in the worst of times;
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for my Brethren, there is a judgement written that must be executed, and many times (as Austin well observes upon the place) faelicitas peccatorum fovea est ipsorum:
for my Brothers, there is a judgement written that must be executed, and many times (as Austin well observes upon the place) faelicitas peccatorum fovea est Ipsorum:
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even their very prospering in an evil way, is the pit in which they find their ruine: even their very prospering in an evil Way, is the pit in which they find their ruin:
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that is another thing by which he comforteth himself.
that is Another thing by which he comforts himself.
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Seventhly, (That I may draw to an end) though for the present the Lord seems to neglect the condition of his people;
Seventhly, (That I may draw to an end) though for the present the Lord seems to neglect the condition of his people;
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yet he comforts himself with this:
yet he comforts himself with this:
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that God seemed to neglect for the present, but saith he, he will bring forth judgement to righteousness;
that God seemed to neglect for the present, but Says he, he will bring forth judgement to righteousness;
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it is true indeed, Gods judgement for his people seems now to have left them, it is hid:
it is true indeed, God's judgement for his people seems now to have left them, it is hid:
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but saith he, the Lord will appear for their safety, and he tels them plainly; that will he executes Iudgement for his people; Iudgement shall return to righteousness;
but Says he, the Lord will appear for their safety, and he tells them plainly; that will he executes Judgement for his people; Judgement shall return to righteousness;
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it is true indeed, there will come a time, when the Saints shall rule the world, there will come such a time, I am afraid it is not at hand yet:
it is true indeed, there will come a time, when the Saints shall Rule the world, there will come such a time, I am afraid it is not At hand yet:
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I am afraid so, for that place in Dan. 7. I rather chuse to expound it by that in Isa. 60.12. That Kingdom and Nation that will not serve thee shall perish:
I am afraid so, for that place in Dan. 7. I rather choose to expound it by that in Isaiah 60.12. That Kingdom and nation that will not serve thee shall perish:
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not a Gentile, but a Jewish Nation: but I say, there will come such a time, when Judgement shall return to righteousness,
not a Gentile, but a Jewish nation: but I say, there will come such a time, when Judgement shall return to righteousness,
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and then that prophesie of Lactantius shall be fulfilled, Oriens dominabitur, & Occidens serviet:
and then that prophesy of Lactantius shall be fulfilled, Orient dominabitur, & Occidens serviette:
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there will come such a time, and with this now he comforteth himself, that though the Judgements of God seem to lie hid, there will come such a time, and with this now he comforts himself, that though the Judgments of God seem to lie hid,
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and be deferred, yet it shall not be so alwayes, but Iudgement shall return to Righteousness. And then,
and be deferred, yet it shall not be so always, but Judgement shall return to Righteousness. And then,
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In the last place, he comforts himself: the Lord will bring upon them their own iniquity: their own iniquity;
In the last place, he comforts himself: the Lord will bring upon them their own iniquity: their own iniquity;
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that is, they shall fall in their own devices, they shall be dashed in peices upon the stumbling block of their inventing:
that is, they shall fallen in their own devices, they shall be dashed in Pieces upon the stumbling block of their inventing:
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he takes the wise in their own craftiness: and he burneth them like Bees in their own hive•:he Takes the wise in their own craftiness: and he burns them like Bees in their own hive•:
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and so you shall find in Daniel 7.25,26.
and so you shall find in daniel 7.25,26.
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where, the little horn is said to speak great words against the most High, and to wear out the Saints,
where, the little horn is said to speak great words against the most High, and to wear out the Saints,
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and to change times and laws; and to change times and laws;
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What then? why then it is said, the Iudgement shall sit, and dominion shall be taken from him,
What then? why then it is said, the Judgement shall fit, and dominion shall be taken from him,
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and to consume, and destroy, even to the time of the end: for saith he, Our God will bring upon them their own iniquities: and to consume, and destroy, even to the time of the end: for Says he, Our God will bring upon them their own iniquities:
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These were now the thoughts wherewith he comforted himself, and by which he did overcome all those troublesom and tumultuous thoughts that were in his Spirit.
These were now the thoughts wherewith he comforted himself, and by which he did overcome all those troublesome and tumultuous thoughts that were in his Spirit.
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My Brethren, I should speak something to the Application of it; I shall say no more but this, because I see I have trespassed.
My Brothers, I should speak something to the Application of it; I shall say no more but this, Because I see I have trespassed.
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You have heard, that the great afflictions of good men in troublesom times, is more from thoughts within, then from dangers without.
You have herd, that the great afflictions of good men in troublesome times, is more from thoughts within, then from dangers without.
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You have heard, that answerable unto these thoughts God provideth consolations which do sustain, and cheer the heart. My Exhortation to you is; Vse.
You have herd, that answerable unto these thoughts God Provideth consolations which do sustain, and cheer the heart. My Exhortation to you is; Use.
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Live in the faith, and walk in the strength of these truths:
Live in the faith, and walk in the strength of these truths:
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labour I say to live in the faith, and to walk in the strength of these truths:
labour I say to live in the faith, and to walk in the strength of these truths:
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that there are consolations that can quiet the heart of man in the midst of the greatest struglings and tumults of Spirit that can be.
that there Are consolations that can quiet the heart of man in the midst of the greatest strugglings and tumults of Spirit that can be.
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And that afflictions never do you harm, but when they invade your Spirits by your own thoughts.
And that afflictions never do you harm, but when they invade your Spirits by your own thoughts.
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Consider I beseech you these things, and then let thy affliction be never so great,
Consider I beseech you these things, and then let thy affliction be never so great,
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and though your thoughts be never so tumultuous, yet there are consolations, there are I say consolations of God, which will certainly be a means to delight your souls.
and though your thoughts be never so tumultuous, yet there Are consolations, there Are I say consolations of God, which will Certainly be a means to delight your Souls.
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And so much now shall serve for a brief opening of this Scripture unto you. Comfort and encourage one another with these words.
And so much now shall serve for a brief opening of this Scripture unto you. Comfort and encourage one Another with these words.
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Gods Throne Erect, IN The Assemblies of his Saints. At a Fast. REV. 4.6. Round about the Throne were four beasts full of eyes before and behind, &c. THE Comma of this Book is set forth, Chap. 1.19. write the things that are, and the things that shall be hereafter:
God's Throne Erect, IN The Assemblies of his Saints. At a Fast. REV. 4.6. Round about the Throne were four beasts full of eyes before and behind, etc. THE Comma of this Book is Set forth, Chap. 1.19. write the things that Are, and the things that shall be hereafter:
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and into these two parts this Book is divided.
and into these two parts this Book is divided.
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First, a Relation of the things that are referring to the seven Churches of Asia, Saint Johns special charge.
First, a Relation of the things that Are referring to the seven Churches of Asia, Saint Johns special charge.
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Secondly, a revelation of the general estate of the Church to come, and that from Johns time unto the second coming of the Lord:
Secondly, a Revelation of the general estate of the Church to come, and that from Johns time unto the second coming of the Lord:
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And this second part begins at Chap. 4. where the Church is made the scene of all things prophesied of in this book;
And this second part begins At Chap. 4. where the Church is made the scene of all things prophesied of in this book;
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the vision of the Throne, the Beast and the Elders, are the representation of the Church where the Lord hath his Throne, of whom are the Judgements executed upon the Churches enemies for the Churches sake.
the vision of the Throne, the Beast and the Elders, Are the representation of the Church where the Lord hath his Throne, of whom Are the Judgments executed upon the Churches enemies for the Churches sake.
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The whole subject of this Book contains, First, a representation of the Church upon earth;
The Whole Subject of this Book contains, First, a representation of the Church upon earth;
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for there the Lord is worshipped, for they fall down, and they cast down their crowns,
for there the Lord is worshipped, for they fallen down, and they cast down their crowns,
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and they are those that were redeemed by the blood of the Lamb: Chap. 5.9. and the Angels are reckoned as distinct from them, Chap. 5.11. they are round about the Throne, and the beasts, and the Elders; and they Are those that were redeemed by the blood of the Lamb: Chap. 5.9. and the Angels Are reckoned as distinct from them, Chap. 5.11. they Are round about the Throne, and the beasts, and the Elders;
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it sets forth their office, and their watchfulness over the Saints in their worship.
it sets forth their office, and their watchfulness over the Saints in their worship.
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Secondly, it is a representation of the universal Church in all times, and in all places: for Chap. 5.9. they are such as were redeemed out of all Nations, and kindreds, and tongues:
Secondly, it is a representation of the universal Church in all times, and in all places: for Chap. 5.9. they Are such as were redeemed out of all nations, and kindreds, and tongues:
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therefore all that have been redeemed by the blood of the Lamb in the Churches of the New Testament,
Therefore all that have been redeemed by the blood of the Lamb in the Churches of the New Testament,
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unto them is this Revelation, and them it doth concern.
unto them is this Revelation, and them it does concern.
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Thirdly, it is this Church universal as it is constituted and made up of particular instituted Churches;
Thirdly, it is this Church universal as it is constituted and made up of particular instituted Churches;
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for if we look upon the Church invisible, it hath no Officers in that, only the Lord Jesus Christ who is the head;
for if we look upon the Church invisible, it hath no Officers in that, only the Lord jesus christ who is the head;
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and if we look upon the universal visible Church, there are no Officers in it,
and if we look upon the universal visible Church, there Are no Officers in it,
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but here are Elders and Bretheren, Officers and members, which do Constitute a particular visible Church, that do meet together to worship God,
but Here Are Elders and Brethren, Officers and members, which do Constitute a particular visible Church, that do meet together to worship God,
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as being the plat-form into which the Lord would have all the Societies and Congregations of his people gathered together in.
as being the platform into which the Lord would have all the Societies and Congregations of his people gathered together in.
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There are in the words three things. First, a Throne. Secondly, the Beasts; which are four round about the Throne.
There Are in the words three things. First, a Throne. Secondly, the Beasts; which Are four round about the Throne.
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Thirdly, the qualifications of these Beasts, they are full of eyes before and behinde. First, here is a Throne, and there was one that stood upon it.
Thirdly, the qualifications of these Beasts, they Are full of eyes before and behind. First, Here is a Throne, and there was one that stood upon it.
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Verse 3. here it is an allusion to the Tabernacle and the Temple, where the glorious presence of God amongst his people was manifested: that is plain. First, from Ier. 17.12. A glorious high Throne is the place of our Sanctuary:
Verse 3. Here it is an allusion to the Tabernacle and the Temple, where the glorious presence of God among his people was manifested: that is plain. First, from Jeremiah 17.12. A glorious high Throne is the place of our Sanctuary:
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and therefore that is resembled unto the throne of God. Secondly, it is said Rev. 16.17.
and Therefore that is resembled unto the throne of God. Secondly, it is said Rev. 16.17.
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there came a voice out of the Temple of heaven from the Throne, saying, It is done, &c. therefore a Temple is his Throne,there Come a voice out of the Temple of heaven from the Throne, saying, It is done, etc. Therefore a Temple is his Throne,
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or, his Throne was the mercy-Seat in the Temple, from whence God did manifest his presence to be in the midst of them.
or, his Throne was the mercy-Seat in the Temple, from whence God did manifest his presence to be in the midst of them.
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Thirdly, it will appear by what is said to be before his Throne; the golden Candlesticks with the seven lamps of fire and the Sea of glass:
Thirdly, it will appear by what is said to be before his Throne; the golden Candlesticks with the seven lamps of fire and the Sea of glass:
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which was an allusion unto the laver of brass in the Temple; all were ornaments or utensils of the Tabernacle, or the Temple:
which was an allusion unto the laver of brass in the Temple; all were Ornament or utensils of the Tabernacle, or the Temple:
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It is true, that we read of another Throne which shall be erected after the thousand years of Satans binding be accomplished, Rev. 20.11.
It is true, that we read of Another Throne which shall be erected After the thousand Years of Satan binding be accomplished, Rev. 20.11.
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and he who stood upon it, was he before whose face the Earth and the Heavens fled away,
and he who stood upon it, was he before whose face the Earth and the Heavens fled away,
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and the dead both small and great did stand before him to be Iudged of those things that are written in the Book, according unto their works,
and the dead both small and great did stand before him to be Judged of those things that Are written in the Book, according unto their works,
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and the earth and the Sea gave up her dead, &c. But that is a Throne of Judgement,and the earth and the Sea gave up her dead, etc. But that is a Throne of Judgement,
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and this a Throne of Grace:
and this a Throne of Grace:
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and this sets forth the presence of Christ in the midst of his people in Gospel Ordinances,
and this sets forth the presence of christ in the midst of his people in Gospel Ordinances,
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and Administrations unto the second coming of the Lord. Secondly, the four Beasts set forth the people of God incompassing the Throne of God, and therefore Psal. 7.7.
and Administrations unto the second coming of the Lord. Secondly, the four Beasts Set forth the people of God encompassing the Throne of God, and Therefore Psalm 7.7.
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the Congregation of his people are said to compass him about: it is an allusion unto the manner of the peoples compassing the Mount of God and the Tabernacle in the Wilderness, when the 12 tribes did pitch round about the Tabernacle in four squadrons, 3 tribes in each of them, as appears Numb. 1.52. and Ch 2 and each of these had the images of Beasts in their Ensigns.the Congregation of his people Are said to compass him about: it is an allusion unto the manner of the peoples compassing the Mount of God and the Tabernacle in the Wilderness, when the 12 tribes did pitch round about the Tabernacle in four squadrons, 3 tribes in each of them, as appears Numb. 1.52. and Changed 2 and each of these had the Images of Beasts in their Ensigns.
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First, Iudah & those with him; & their Ensign was a Lyon. Secondly, Ruben and those with him;
First, Iudah & those with him; & their Ensign was a lion. Secondly, Reuben and those with him;
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and their Ensign was an Ox. Thirdly, Ephraim and those with him; and their Ensign was the Shape of a man.
and their Ensign was an Ox. Thirdly, Ephraim and those with him; and their Ensign was the Shape of a man.
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Fourthly, Dan and those with him;
Fourthly, Dan and those with him;
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and their Ensign was the shape of an Eagle. And answerable unto these the Church of God compassing the throne of God about, is expressed by this Hieroglyfick, the Ensign being put for the tribe,
and their Ensign was the shape of an Eagl. And answerable unto these the Church of God compassing the throne of God about, is expressed by this Hieroglyfick, the Ensign being put for the tribe,
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as if we should put the Lyon for England, the Cross for Scotland, and the Eagle for the Empire,
as if we should put the lion for England, the Cross for Scotland, and the Eagl for the Empire,
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as it is said, Rev. 12.13. the woman was helped with the wings of a great Eagle to flie into the Wilderness;
as it is said, Rev. 12.13. the woman was helped with the wings of a great Eagl to fly into the Wilderness;
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Aquila Imperii Romani Insigne est, &c.Aquila Imperii Romani Insigne est, etc.
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Thirdly, these Beasts were full of eyes before and behind, and their wings also are full of eyes:
Thirdly, these Beasts were full of eyes before and behind, and their wings also Are full of eyes:
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it notes unto us that they are persons excellently skilled in the mysteries of God, they are very knowing Saints,
it notes unto us that they Are Persons excellently skilled in the Mysteres of God, they Are very knowing Saints,
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for of such should the Churches of Christ be made up;
for of such should the Churches of christ be made up;
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Before and behind, that is, they are all eyes, to set forth the greatness and compleatness of their knowledge in the mysteries of God, and the mind of Christ;Before and behind, that is, they Are all eyes, to Set forth the greatness and completeness of their knowledge in the Mysteres of God, and the mind of christ;
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or before and behind, that is, saith Brightman, they know not only the mysteries of the waies of God that are past,
or before and behind, that is, Says Brightman, they know not only the Mysteres of the ways of God that Are past,
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but the prophesies of the will of God for time to come:
but the prophecies of the will of God for time to come:
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or else, their great heedfulness in all their waies, specially towards God, they look before to what they are to do,
or Else, their great heedfulness in all their ways, specially towards God, they look before to what they Are to do,
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and to the issues and consequences of things that are to come: and they look back upon the experiences they have had of things that are past,
and to the issues and consequences of things that Are to come: and they look back upon the experiences they have had of things that Are past,
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and they consult and compare both.
and they consult and compare both.
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And their wings are said to be full of eyes within: wings do note their readiness and speed in the Execution of all the duties that God doth require of them;
And their wings Are said to be full of eyes within: wings do note their readiness and speed in the Execution of all the duties that God does require of them;
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but the duties they do they are not carried to by a blind resolution only, coeco impetu: but there are eyes in their wings to direct their actions, that whatsoever they do, they do it with wisdom,
but the duties they do they Are not carried to by a blind resolution only, coeco impetu: but there Are eyes in their wings to Direct their actions, that whatsoever they do, they do it with Wisdom,
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and they walk by rule in all their actions, and not at an adventure with God;
and they walk by Rule in all their actions, and not At an adventure with God;
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and their wings are said to have eyes within; that is, though the wisdom and the reason of their actions be not discerned by others,
and their wings Are said to have eyes within; that is, though the Wisdom and the reason of their actions be not discerned by Others,
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yet they have light for what they do in themselves, they guide their own way, it is the wisdom of a man that directs his own steps, &c. Other men have eyes without,
yet they have Light for what they do in themselves, they guide their own Way, it is the Wisdom of a man that directs his own steps, etc. Other men have eyes without,
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and they can see into other mens waies, and to direct them: but they judge not of their own waies, that they may lead them with Judgement:
and they can see into other men's ways, and to Direct them: but they judge not of their own ways, that they may led them with Judgement:
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It is an expression like unto that of the Angels, Ezek. 1.8. they are said to have the hands of a man under their wings, &c. which doth note two things.
It is an expression like unto that of the Angels, Ezekiel 1.8. they Are said to have the hands of a man under their wings, etc. which does note two things.
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First, that Angels do all things by a secret and invisible manner: they work mightily, but their hands are not seen: they are under their wings;
First, that Angels do all things by a secret and invisible manner: they work mightily, but their hands Are not seen: they Are under their wings;
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that executive power that is in them is secret.
that executive power that is in them is secret.
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Secondly, that they do all things rationally, they do manage all their works with judgment, that though they flie,
Secondly, that they do all things rationally, they do manage all their works with judgement, that though they fly,
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and do make haste in the execution of their Commission: yet, their haste doth not precipitate their wisdom, but they manage all things with prudence,
and do make haste in the execution of their Commission: yet, their haste does not precipitate their Wisdom, but they manage all things with prudence,
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even as with the hands of a man:
even as with the hands of a man:
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and so it is here, they have wings, and therefore are hasty and speedy in their execution of the minde of God,
and so it is Here, they have wings, and Therefore Are hasty and speedy in their execution of the mind of God,
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but yet they do all things with wisdom and judgement;
but yet they do all things with Wisdom and judgement;
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for their wings have eyes within them, they are full of eyes, and there is a great deal of spiritual prudence that lies secret and hidden in all their administrations and operations. Doctrine.
for their wings have eyes within them, they Are full of eyes, and there is a great deal of spiritual prudence that lies secret and hidden in all their administrations and operations. Doctrine.
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The Lord doth sit upon a Throne in the middle of his people; Here I will shew:The Lord does fit upon a Throne in the middle of his people; Here I will show:
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First, that Christ is present with his people, with the Churches upon earth unto the end of the world.
First, that christ is present with his people, with the Churches upon earth unto the end of the world.
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Secondly, he is present with them, as upon a Throne. Thirdly, shew you the grounds or the reasons of this his presence. And,
Secondly, he is present with them, as upon a Throne. Thirdly, show you the grounds or the Reasons of this his presence. And,
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Fourthly, make an application thereof unto our selves. First, that there is a presence of Christ wth the Church:
Fourthly, make an application thereof unto our selves. First, that there is a presence of christ with the Church:
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that there was such a presence with the Church of the Jews, that is plain, Levit. 26.11,12.
that there was such a presence with the Church of the jews, that is plain, Levit. 26.11,12.
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the Lord saies, My Tabernacle shall be with you, and I will walk amongst you, &c. the Tabernacle was the place where the worship of God was set up,
the Lord Says, My Tabernacle shall be with you, and I will walk among you, etc. the Tabernacle was the place where the worship of God was Set up,
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and it was the place of his presence, and a special sign of his presence;
and it was the place of his presence, and a special Signen of his presence;
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and his walking there, notes a continual residence there, as he saith of Sion, here will I dwell for ever, this is my rest, for I have desired it:
and his walking there, notes a continual residence there, as he Says of Sion, Here will I dwell for ever, this is my rest, for I have desired it:
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and this is applyed by the Apostle unto the Churches of the New Testament, 2 Cor. 6.16. Ye are the Temple of the living God:
and this is applied by the Apostle unto the Churches of the New Testament, 2 Cor. 6.16. You Are the Temple of the living God:
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it is not there spoken of them as particular persons, though it be true that the bodies of the Saints are called, the Temples of the Holy-Ghost; of each particular Saint;
it is not there spoken of them as particular Persons, though it be true that the bodies of the Saints Are called, the Temples of the Holy ghost; of each particular Saint;
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but it is spoken there of them as a Church, as a people embodyed, and the Lord saith, they shal have a special presence amongst them,
but it is spoken there of them as a Church, as a people embodied, and the Lord Says, they shall have a special presence among them,
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even as there was a special presence of God in the Temple; and therefore Christ is said to go down into the Garden to feed in it, and to gather Lillies: as Cant. 6.2. for as a garden enclosed, is my beloved unto me. Chap. 4.12. and the same course and walk does the Lord keep still, Rev. 21.3. Behold the tabernacle of God is with men, and he dwels with them:
even as there was a special presence of God in the Temple; and Therefore christ is said to go down into the Garden to feed in it, and to gather Lilies: as Cant 6.2. for as a garden enclosed, is my Beloved unto me. Chap. 4.12. and the same course and walk does the Lord keep still, Rev. 21.3. Behold the tabernacle of God is with men, and he dwells with them:
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and God himself will be with them and be their God, &c. he walks in the middle of the seven Golden Candlesticks, and they are the seven Churches,and God himself will be with them and be their God, etc. he walks in the middle of the seven Golden Candlesticks, and they Are the seven Churches,
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and so twill be in the latter daies, &c.
and so 'twill be in the latter days, etc.
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Secondly, the presence of the Lord is as the presence of a King upon his throne:
Secondly, the presence of the Lord is as the presence of a King upon his throne:
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there is a throne of Christ upon the Firmament over the heads of the living creatures, which sets forth the authority and soveraignty that Christ hath over the Angels which act the wheels,
there is a throne of christ upon the Firmament over the Heads of the living creatures, which sets forth the Authority and sovereignty that christ hath over the Angels which act the wheels,
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and by whom all things are governed; they have the spirit within them, and his voice without them, Ezek. 1.26.
and by whom all things Are governed; they have the Spirit within them, and his voice without them, Ezekiel 1.26.
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for the throne of Christ is exalted above all the Angels of God, above all principalities, and powers,
for the throne of christ is exalted above all the Angels of God, above all principalities, and Powers,
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and dominion, and every name that is named, &c. but this is a throne of Christ in the Heavens;and dominion, and every name that is nam, etc. but this is a throne of christ in the Heavens;
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but there is a throne of Christ (as upon the Firmament) so there is his throne and his Sanctuary also,
but there is a throne of christ (as upon the Firmament) so there is his throne and his Sanctuary also,
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and that is the presence here spoken of. First, it is a throne of glory and majesty;
and that is the presence Here spoken of. First, it is a throne of glory and majesty;
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the Throne, the Scepter, and the Crown, are inter regalia, that belong unto the royalty of the great King; all these belong unto Christ;
the Throne, the Sceptre, and the Crown, Are inter regalia, that belong unto the royalty of the great King; all these belong unto christ;
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the Crown, he is crowned with glory, and honour, and he hath a Scepter, which is sometimes the Word, Psal. 110.2. and sometimes the Sword, Ezek. 21.10. what if it destroy the King, and reach unto the greatest amongst men? for judgement shall in a special manner reach them, Verse 14. It was part of Solomons glory, that he built unto himself a high throne of Ivory; the Crown, he is crowned with glory, and honour, and he hath a Sceptre, which is sometime the Word, Psalm 110.2. and sometime the Sword, Ezekiel 21.10. what if it destroy the King, and reach unto the greatest among men? for judgement shall in a special manner reach them, Verse 14. It was part of Solomons glory, that he built unto himself a high throne of Ivory;
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and a King sitting upon this throne appears in his glory:
and a King sitting upon this throne appears in his glory:
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and therefore at the last day, when that great white throne of Christ shall be erected, Rev. 20.11. it is said of him, that he shall sit upon the throne of his glory, and therefore Ezek. 10.4.
and Therefore At the last day, when that great white throne of christ shall be erected, Rev. 20.11. it is said of him, that he shall fit upon the throne of his glory, and Therefore Ezekiel 10.4.
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and the glory of the Lord went up from the Chimney, and stood over the threshold of the house,
and the glory of the Lord went up from the Chimney, and stood over the threshold of the house,
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and the house was filled with the cloud, &c. and so there is in the middle of his people, 2 Cor. 3. ult.and the house was filled with the cloud, etc. and so there is in the middle of his people, 2 Cor. 3. ult.
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we beholding as in a glass the glory of the Lord; we beholding as in a glass the glory of the Lord;
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there is that discovery of Christ to be glorious amongst his people, as there is nowhere in the world beside;
there is that discovery of christ to be glorious among his people, as there is nowhere in the world beside;
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they see he is altogether lovely: they can see a beauty and an excellency in him above all the world;
they see he is altogether lovely: they can see a beauty and an excellency in him above all the world;
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they are able to describe him in his glory from head to foot;
they Are able to describe him in his glory from head to foot;
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when other men say, What is thy beloved, there is no beauty or comliness in him, that he should be desired:
when other men say, What is thy Beloved, there is no beauty or comeliness in him, that he should be desired:
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now as the Lord did to Moses when he did desire him, shew me thy glory, the Lord causeth his goodness to pass before him: and so Iob 42.5.
now as the Lord did to Moses when he did desire him, show me thy glory, the Lord Causes his Goodness to pass before him: and so Job 42.5.
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Now my eyes see thee, &c. it was such a discovery of glory as he never had before,Now my eyes see thee, etc. it was such a discovery of glory as he never had before,
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and so it was with Isa. 6.34. and so Rev. 22.4. they shall see his face, and his name shall be writ in their fore-heads:
and so it was with Isaiah 6.34. and so Rev. 22.4. they shall see his face, and his name shall be writ in their foreheads:
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as in Heaven the habitation of his holyness and glory, there are such discoveries given forth of God, which also are voluntary,
as in Heaven the habitation of his holiness and glory, there Are such discoveries given forth of God, which also Are voluntary,
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and in such a degree as he pleaseth;
and in such a degree as he Pleases;
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for there is a Lumen gloriae, as well as gratiae, that is, from the spirit of illumination;
for there is a Lumen Glory, as well as Gratiae, that is, from the Spirit of illumination;
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and as God is pleased to discover more or less of his glory, so have the Saints in heaven more or less glory;
and as God is pleased to discover more or less of his glory, so have the Saints in heaven more or less glory;
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for their glory consists in vision, the more they see of him, the more they enjoy him,
for their glory consists in vision, the more they see of him, the more they enjoy him,
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and the more they are made like unto him: so it is in this life also:
and the more they Are made like unto him: so it is in this life also:
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there is a Vision of faith, and it is more or less according unto the different degrees of the Spirit of illumination, Eph. 1.17. and it is this revelation of Christ that is the ground of believing in him, Ioh. 6.40. he that sees the son and believes in him; there is a Vision of faith, and it is more or less according unto the different Degrees of the Spirit of illumination, Ephesians 1.17. and it is this Revelation of christ that is the ground of believing in him, John 6.40. he that sees the son and believes in him;
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and so Isaiah sawe his glory and spake of him, Ioh. 12.41. There are different discoveries made unto the souls of the Saints of the excellency of his person, the King in his beauty:
and so Isaiah saw his glory and spoke of him, John 12.41. There Are different discoveries made unto the Souls of the Saints of the excellency of his person, the King in his beauty:
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the all sufficiency of his righteousness, the glory of his holiness, the fulness of his spirit, the compleatness of his victories, &c. We see what a common work did to Balaam, and how mightily it affected him and transported him:
the all sufficiency of his righteousness, the glory of his holiness, the fullness of his Spirit, the completeness of his victories, etc. We see what a Common work did to balaam, and how mightily it affected him and transported him:
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how much more then a saving and a supernatural work upon the souls of the Saints? the vision of Christ in his glory will be much illustrated:
how much more then a Saving and a supernatural work upon the Souls of the Saints? the vision of christ in his glory will be much illustrated:
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as it is by a discovery of sin in its filthyness, when the Lord sets a mans sin in order before him:
as it is by a discovery of since in its filthiness, when the Lord sets a men since in order before him:
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the Law entred that the offence might abound, Rom. 7. not to make it to be more then it is,the Law entered that the offence might abound, Rom. 7. not to make it to be more then it is,
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for the Law adds no evil unto sin, but it discovers it, that a man sees it to be the most hateful thing, that which before he loved more then his life,
for the Law adds no evil unto since, but it discovers it, that a man sees it to be the most hateful thing, that which before he loved more then his life,
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and could venture all to attain it; now he would give any thing to be rid of it:
and could venture all to attain it; now he would give any thing to be rid of it:
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so there is a vision of Christ that is manifested unto his people in the Gospel, by which they are really and spiritually affected,
so there is a vision of christ that is manifested unto his people in the Gospel, by which they Are really and spiritually affected,
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and carried out into love and admiration of him, the vail of the covering that is upon all flesh, being taken away;
and carried out into love and admiration of him, the Vail of the covering that is upon all Flesh, being taken away;
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and according to the reality and fulness of this discovery, so doth a mans affections rise towards him, Ioh. 14.21. I will manifest my self to him:
and according to the reality and fullness of this discovery, so does a men affections rise towards him, John 14.21. I will manifest my self to him:
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he had a manifestation before, but he shall have a further manifestation;
he had a manifestation before, but he shall have a further manifestation;
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for the Lord doth arise in the soul as the Sun of Righteousness, as the morning;
for the Lord does arise in the soul as the Sun of Righteousness, as the morning;
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his goings forth are prepared, as the morning that shines more and more unto the perfect day; his goings forth Are prepared, as the morning that shines more and more unto the perfect day;
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and the more of the glory of Christ is discovered in the Gospel, the more the man doth see the King upon his Throne;
and the more of the glory of christ is discovered in the Gospel, the more the man does see the King upon his Throne;
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for he doth sit upon a Throne of glory in the middle of his people;
for he does fit upon a Throne of glory in the middle of his people;
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as it is with sin, there is a rational conviction of sin, and that is light without heat;
as it is with since, there is a rational conviction of since, and that is Light without heat;
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and so there is a rational revelation of Christ, that will harden the heart, but will never melt it:
and so there is a rational Revelation of christ, that will harden the heart, but will never melt it:
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as there are Consolations from men taken out of the word, but they will never satisfie the soul:
as there Are Consolations from men taken out of the word, but they will never satisfy the soul:
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so there are discoveries of Christ from men, which is but by the hearing of the ear;
so there Are discoveries of christ from men, which is but by the hearing of the ear;
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but there is a sight of him, and it is that only doth affect the heart, &c.
but there is a sighed of him, and it is that only does affect the heart, etc.
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Secondly, it is a throne of soveraignty; a throne doth belong to a King, and so is a note of supream authority:
Secondly, it is a throne of sovereignty; a throne does belong to a King, and so is a note of supreme Authority:
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so in the government of the Angels, the voice that commands them is from the throne that is in the Firmament over their heads, Ezek. 1.25. so doth the Lord sit upon his throne, and all his people are gathered about him, that they may sit down at his feet and receive his Law, Deut. 33.3.
so in the government of the Angels, the voice that commands them is from the throne that is in the Firmament over their Heads, Ezekiel 1.25. so does the Lord fit upon his throne, and all his people Are gathered about him, that they may fit down At his feet and receive his Law, Deuteronomy 33.3.
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and he gives Laws unto the consciences of men, for the word is mighty in operation,
and he gives Laws unto the Consciences of men, for the word is mighty in operation,
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and sharper then a two-edged sword, dividing between the joynts and the marrow, and discerns the secret intentions of the heart, Heb. 4.12. The efficacy of the Law depends upon the authority of the Law-giver:and sharper then a two-edged sword, dividing between the Joints and the marrow, and discerns the secret intentions of the heart, Hebrew 4.12. The efficacy of the Law depends upon the Authority of the Lawgiver:
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and therefore till that be seen, the Law is of no power:
and Therefore till that be seen, the Law is of no power:
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when a man doth see that it comes from him that is Lord of the conscience, and Judge of the conscience:
when a man does see that it comes from him that is Lord of the conscience, and Judge of the conscience:
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as what is the reason that at the day of Judgement the conscience shal be specially awakened, to accuse, or excuse men, Rom. 2.15,16.
as what is the reason that At the day of Judgement the conscience shall be specially awakened, to accuse, or excuse men, Rom. 2.15,16.
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it is because then the majesty of the Law-giver shall be then most gloriously seen, and in the authority of the Law giver lies the efficacie of the Law:
it is Because then the majesty of the Lawgiver shall be then most gloriously seen, and in the Authority of the Law giver lies the efficacy of the Law:
pn31 vbz c-acp cs dt n1 pp-f dt n1 vmb vbi av av-ds av-j vvn, cc p-acp dt n1 pp-f dt n1 n1 vvz dt n1 pp-f dt n1:
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that as upon Mount Sinai the mountain did shake when the Lord did utter his voice;
that as upon Mount Sinai the mountain did shake when the Lord did utter his voice;
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so there shall be a shaking and a terrour struck into the hearts of men;
so there shall be a shaking and a terror struck into the hearts of men;
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they shall have a dread and an awe upon them of that Majesty and authority from whence it comes,
they shall have a dread and an awe upon them of that Majesty and Authority from whence it comes,
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though before they regarded it not.
though before they regarded it not.
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It is wonderful to see the impressions that are made upon the souls of unregenerate men by this authority,
It is wondered to see the impressions that Are made upon the Souls of unregenerate men by this Authority,
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when they have but a glimps from a common work of this King upon his Throne. Oh how it damps lust, brings down strong holds of sin, overcomes all their reasonings,
when they have but a glimpse from a Common work of this King upon his Throne. O how it damps lust, brings down strong holds of since, overcomes all their reasonings,
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and unsettles a mans former sinful peace, that the bed is too short, and the covering too narrow:
and unsettles a men former sinful peace, that the Bed is too short, and the covering too narrow:
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the man cannot lie down as formerly under a refuge of lies;
the man cannot lie down as formerly under a refuge of lies;
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his sweet morsels now are not sweet to him, but his mouth is filled with gravel. his sweet morsels now Are not sweet to him, but his Mouth is filled with gravel.
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As to have seen the River Iordan to run backward in its own channel:
As to have seen the River Iordan to run backward in its own channel:
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and to see the Sun to go back in its own orb, it was a mighty word that must do this;
and to see the Sun to go back in its own orb, it was a mighty word that must do this;
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to see that the fire could not burn in the furnace of Babylon, and yet their natures with their natural properties still to be continued:
to see that the fire could not burn in the furnace of Babylon, and yet their nature's with their natural properties still to be continued:
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even so mighty a work there is upon the souls of unregenerate men:
even so mighty a work there is upon the Souls of unregenerate men:
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but for a Law to come forth from the Lord, and that very word to be written upon the heart,
but for a Law to come forth from the Lord, and that very word to be written upon the heart,
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and to be put in there as an indelible character never to be blotted out,
and to be put in there as an indelible character never to be blotted out,
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though indeed sin may soyl it and blur it, yet it can never be blotted out nor obliterate, 2 Cor. 3.2,3 that the conscience shall stand in awe of it, that a man shall not dare do any thing that is contrary to it,
though indeed since may soil it and blur it, yet it can never be blotted out nor obliterate, 2 Cor. 3.2,3 that the conscience shall stand in awe of it, that a man shall not Dare do any thing that is contrary to it,
cs av n1 vmb n1 pn31 cc vvi pn31, av pn31 vmb av-x vbi vvn av cc j, crd np1 crd n1 dt n1 vmb vvi p-acp n1 pp-f pn31, cst dt n1 vmb xx vvi vdb d n1 cst vbz j-jn p-acp pn31,
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as Psal. 119. My heart stands in awe of thy word:
as Psalm 119. My heart Stands in awe of thy word:
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that though he had never so great an inclination within, and never so violent temptations without, that he cannot get the authority of it off from his spirit:
that though he had never so great an inclination within, and never so violent temptations without, that he cannot get the Authority of it off from his Spirit:
cst cs pns31 vhd av-x av j dt n1 a-acp, cc av-x av j n2 p-acp, cst pns31 vmbx vvi dt n1 pp-f pn31 a-acp p-acp po31 n1:
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and not only to do this by force, but willingly and cheerfully:
and not only to do this by force, but willingly and cheerfully:
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thy Commandments are my delight, that he loves the Law of God, and delights in it according unto the inward man; thy commandments Are my delight, that he loves the Law of God, and delights in it according unto the inward man;
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if a man should come and speak to a Marble, and with his voice thereby words should be written,
if a man should come and speak to a Marble, and with his voice thereby words should be written,
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so that they could never be blotted out again, we would say this were a mighty voice;
so that they could never be blotted out again, we would say this were a mighty voice;
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there is the same power put forth when the Lord Jesus is in the middle of his people, giving Laws unto their consciences as the King upon his Throne: when the Law comes from Christ upon his throne, it puts a kind of moral impossbility upon the man, that he saies, How can I do this great wickedness and sin against God! we can do nothing against the truth, but for the truth;
there is the same power put forth when the Lord jesus is in the middle of his people, giving Laws unto their Consciences as the King upon his Throne: when the Law comes from christ upon his throne, it puts a kind of moral impossbility upon the man, that he Says, How can I do this great wickedness and since against God! we can do nothing against the truth, but for the truth;
pc-acp vbz dt d n1 vvd av c-crq dt n1 np1 vbz p-acp dt n-jn pp-f po31 n1, vvg n2 p-acp po32 n2 p-acp dt n1 p-acp po31 n1: c-crq dt n1 vvz p-acp np1 p-acp po31 n1, pn31 vvz dt n1 pp-f j n1 p-acp dt n1, cst pns31 vvz, c-crq vmb pns11 vdi d j n1 cc n1 p-acp np1 pns12 vmb vdi pix p-acp dt n1, cc-acp p-acp dt n1;
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we cannot but speak the things that we have heard and seen; there is an inward impulse of spirit that a man cannot do otherwise:we cannot but speak the things that we have herd and seen; there is an inward impulse of Spirit that a man cannot do otherwise:
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as it is in the Law of sin, it doth so command the man, that the man cannot do otherwise,
as it is in the Law of since, it does so command the man, that the man cannot do otherwise,
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because there is a Law within him, and that hath the commanding power over the man, that though sometimes they would strive or give any thing it were otherwise,
Because there is a Law within him, and that hath the commanding power over the man, that though sometime they would strive or give any thing it were otherwise,
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yet they cannot resist it, there is amoral impotency, he is not able to resist the doing of evil.
yet they cannot resist it, there is amoral impotency, he is not able to resist the doing of evil.
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Thirdly, it is a Throne of grace, and therefore it is commonly so called, Heb. 10.22. Let us come with boldness unto the throne of grace;
Thirdly, it is a Throne of grace, and Therefore it is commonly so called, Hebrew 10.22. Let us come with boldness unto the throne of grace;
ord, pn31 vbz dt n1 pp-f n1, cc av pn31 vbz av-j av vvn, np1 crd. vvb pno12 vvi p-acp n1 p-acp dt n1 pp-f n1;
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a King upon his throne doth pronounce pardon and give gifts:
a King upon his throne does pronounce pardon and give Gifts:
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and therefore when the Lord Jesus did enter into his glory, and take possession of his Kingdom, thed he did shed abroad his Spirit abundantly:
and Therefore when the Lord jesus did enter into his glory, and take possession of his Kingdom, worser he did shed abroad his Spirit abundantly:
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but it did come from the King upon his throne:
but it did come from the King upon his throne:
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then he doth delight to give gifts as a King, and to shew mercy as a King.
then he does delight to give Gifts as a King, and to show mercy as a King.
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First, sitting on his throne he doth dispence the greatest gifts from it;
First, sitting on his throne he does dispense the greatest Gifts from it;
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it is from his presence in his Ordinances that he doth dispence the spirit, Rev. 4.5.14. the seven spirits are before the throne:
it is from his presence in his Ordinances that he does dispense the Spirit, Rev. 4.5.14. the seven spirits Are before the throne:
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it is not spoken of the person of the Spirit, for that is but one,
it is not spoken of the person of the Spirit, for that is but one,
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but of the gifts of the spirit, which because they are many, therefore for their variety, their multiplicity,
but of the Gifts of the Spirit, which Because they Are many, Therefore for their variety, their Multiplicity,
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and their perfection are said to be seven spirits: therefore there they are to be dispenced by Christ at his pleasure:
and their perfection Are said to be seven spirits: Therefore there they Are to be dispensed by christ At his pleasure:
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but it is as he sits upon the throne, that he doth it, Rev. 2.21. The River of the water of life clear as Chrystal, proceeded out of the Throne of God and of the Lamb:
but it is as he sits upon the throne, that he does it, Rev. 2.21. The River of the water of life clear as Crystal, proceeded out of the Throne of God and of the Lamb:
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By this all light is meant;
By this all Light is meant;
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for Doctrine is compared unto water, as corrupt doctrine to a flood, Rev. 12. and also all grace is compared unto water, Rev. 4.6. there was before the throne a Sea of glass clear as Chrystal:
for Doctrine is compared unto water, as corrupt Doctrine to a flood, Rev. 12. and also all grace is compared unto water, Rev. 4.6. there was before the throne a Sea of glass clear as Crystal:
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so now it is cleared again;
so now it is cleared again;
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those Doctrines that had been mudded and darkned under Popery, and by all the smoak that arises out of the bottomless pit:
those Doctrines that had been mudded and darkened under Popery, and by all the smoke that arises out of the bottomless pit:
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now they begin to clear again, and there is no mudd in them, &c. the spirit is given by the hearing of faith, Gal. 3.2. that is by the preaching of the doctrine of faith:
now they begin to clear again, and there is no mud in them, etc. the Spirit is given by the hearing of faith, Gal. 3.2. that is by the preaching of the Doctrine of faith:
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for faith is there put for the doctrine of faith, as also that place, contend earnestly for the faith that was once given to the Saints:
for faith is there put for the Doctrine of faith, as also that place, contend earnestly for the faith that was once given to the Saints:
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it is therefore in vain for men to expect spiritual gifts and graces anywhere else: for it is only from the King upon his throne:
it is Therefore in vain for men to expect spiritual Gifts and graces anywhere Else: for it is only from the King upon his throne:
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and the seven spirits are only to be found before the throne;
and the seven spirits Are only to be found before the throne;
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if a man had gone into any other Pool then Bethesda, and expected the moving of the water, it had been no wonder if he had returned ashamed:
if a man had gone into any other Pool then Bethesda, and expected the moving of the water, it had been no wonder if he had returned ashamed:
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and if the Israelites will go out to gather manna upon the Sabboth day, when the Lord told them it should not fall, it is no wonder if they found none:
and if the Israelites will go out to gather manna upon the Sabbath day, when the Lord told them it should not fallen, it is no wonder if they found none:
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and so it is with all that will go out of Gods way, and Christs way,
and so it is with all that will go out of God's Way, and Christ Way,
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and yet will expect the influences of the spirit, and that the Angel should move the waters,
and yet will expect the influences of the Spirit, and that the Angel should move the waters,
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and that they shall find manna, though the Lord hath told them the contrary, &c. they shall but sow the wind and reap the whirlwind.
and that they shall find manna, though the Lord hath told them the contrary, etc. they shall but sow the wind and reap the whirlwind.
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Secondly, it is upon a throne that he doth grant pardon, Zech. 6.13. he shall be a Priest upon his throne:
Secondly, it is upon a throne that he does grant pardon, Zechariah 6.13. he shall be a Priest upon his throne:
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both the offices of a King and Priest shall meet in one person, and they shall both concur unto the same eminent and glorious ends, which shall be peace: both the making of peace and the speaking of peace;
both the Offices of a King and Priest shall meet in one person, and they shall both concur unto the same eminent and glorious ends, which shall be peace: both the making of peace and the speaking of peace;
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as the Priest under the Law was to offer the sacrifice to procure peace;
as the Priest under the Law was to offer the sacrifice to procure peace;
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and as King he doth speak peace, he sends a Messenger one of a thousand to declare to a man his righteousness:
and as King he does speak peace, he sends a Messenger one of a thousand to declare to a man his righteousness:
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if a man had a pardon from a thousand subjects, it would do him no good;
if a man had a pardon from a thousand subject's, it would do him no good;
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but when the King sitting upon his throne, shall give him a pardon, then he saith, that his soul is delivered from going down into the pit;
but when the King sitting upon his throne, shall give him a pardon, then he Says, that his soul is Delivered from going down into the pit;
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when a man comes into the presence of Christ, and sees his glory, and hath a discovery made to him,
when a man comes into the presence of christ, and sees his glory, and hath a discovery made to him,
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and he sees his name written in the heart of Christ, though Christ come as a Judge sitting upon his throne,
and he sees his name written in the heart of christ, though christ come as a Judge sitting upon his throne,
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and his soul is set before him, either to be accused or condemned, and Christ saith, be of good cheer, thy sins be forgiven:
and his soul is Set before him, either to be accused or condemned, and christ Says, be of good cheer, thy Sins be forgiven:
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eat thy meat and drink thy wine with a merry heart, for God accepts thy works:
eat thy meat and drink thy wine with a merry heart, for God accepts thy works:
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let his soul be delivered from death, for I have found a ransom: let his soul be Delivered from death, for I have found a ransom:
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hereupon, the man revives, and his flesh comes again as the flesh of a young child:
hereupon, the man revives, and his Flesh comes again as the Flesh of a young child:
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and he doth return unto the dayes of his youth, and walks no more drooping under his own darkness, that made his strength decay,
and he does return unto the days of his youth, and walks no more drooping under his own darkness, that made his strength decay,
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and made him grow old in his youth: now he grows young when he is old;
and made him grow old in his youth: now he grows young when he is old;
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renews his strength as the Eagle: and Rev. 16.17. the voice from the throne saies, It is done. renews his strength as the Eagl: and Rev. 16.17. the voice from the throne Says, It is done.
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Fourthly, it is a Throne of Judgement; for out of the throne comes thunderings, and lightenings, and voices, Rev. 4.5.
Fourthly, it is a Throne of Judgement; for out of the throne comes thunderings, and lightenings, and voices, Rev. 4.5.
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there do not only mercies and graces ascend upon the Saints, but there are also very terrible things against the enemies of Christ,
there do not only Mercies and graces ascend upon the Saints, but there Are also very terrible things against the enemies of christ,
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and these Judgements are either temporal, or spiritual: either upon the enemies of Christ, or upon the Saints.
and these Judgments Are either temporal, or spiritual: either upon the enemies of christ, or upon the Saints.
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First, upon the enemies of Christ there are great Judgements that proceed out of the throne:
First, upon the enemies of christ there Are great Judgments that proceed out of the throne:
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he did deliver Iudas unto Satan in an Ordinance, when he stood upon his throne, and so he doth bind men over unto wrath:
he did deliver Iudas unto Satan in an Ordinance, when he stood upon his throne, and so he does bind men over unto wrath:
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for his sitting on this throne of Iudgement, is but a praeludium to the Iudgement that he shall pronounce against his enemies in the great day, Isa. 6.10. Go, make the hearts of this people fat, and make their ears heavy:
for his sitting on this throne of Judgement, is but a praeludium to the Judgement that he shall pronounce against his enemies in the great day, Isaiah 6.10. Go, make the hearts of this people fat, and make their ears heavy:
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of all Iudgements none are like spiritual Iudgements. And also great temporal Iudgements, Rev. 8.3,5.
of all Judgments none Are like spiritual Judgments. And also great temporal Judgments, Rev. 8.3,5.
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there was a golden Altar before the throne, and from the incense offered upon that Altar, there came forth thunderings,
there was a golden Altar before the throne, and from the incense offered upon that Altar, there Come forth thunderings,
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and lightenings, and voices, and earth-quakes, &c. this is all the Trumpets of Iudgement that sounded against the Churches enemies, they did all come forth of the throne;and lightenings, and voices, and earthquakes, etc. this is all the Trumpets of Judgement that sounded against the Churches enemies, they did all come forth of the throne;
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though the prayers of the Saints did procure them;
though the Prayers of the Saints did procure them;
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and all the ruines and over-throws that ever have befalen the enemies of Christ, and the Gospel, have proceeded from this throne,
and all the ruins and overthrows that ever have befallen the enemies of christ, and the Gospel, have proceeded from this throne,
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when God is exalted amongst his people; and let us comfort our selves with this, the Lord raigns for ever:
when God is exalted among his people; and let us Comfort our selves with this, the Lord raigns for ever:
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he doth still sit upon the same throne of Iudgement, and therefore so long as he sits upon his throne, he will scatter away every evil thing, as it is said, Prov. 20.8.
he does still fit upon the same throne of Judgement, and Therefore so long as he sits upon his throne, he will scatter away every evil thing, as it is said, Curae 20.8.
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A King that sitteth on his throne of Iudgement, seatters away all evil with his eyes, &c. let what enemies there will arise, they shall fall by the thundring, and lightning, A King that Sitteth on his throne of Judgement, seatters away all evil with his eyes, etc. let what enemies there will arise, they shall fallen by the thundering, and lightning,
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and voices that come from this throne. Secondly, against Gods own people:and voices that come from this throne. Secondly, against God's own people:
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for, his throne is established by righteousness, and therefore he will not spare his own people when he is in the middle of them:
for, his throne is established by righteousness, and Therefore he will not spare his own people when he is in the middle of them:
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but as he doth delight himself in their graces, and therefore loves to be in the middle of them:
but as he does delight himself in their graces, and Therefore loves to be in the middle of them:
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so he will punish their corruptions also: and there are some spiritual Iudgements for them also, Rev. 2.4,5.
so he will Punish their corruptions also: and there Are Some spiritual Judgments for them also, Rev. 2.4,5.
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Yet I have something against thee, because thou hast lost thy first love, and I will come against thee quickly except thou repent, Yet I have something against thee, Because thou hast lost thy First love, and I will come against thee quickly except thou Repent,
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and will remove thy Candlestick from thee: which is the greatest spiritual Iudgement that can befall a people;and will remove thy Candlestick from thee: which is the greatest spiritual Judgement that can befall a people;
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that though they that were godly, should continue godly still, and they could never be cast out of the number of the invisible Church,
that though they that were godly, should continue godly still, and they could never be cast out of the number of the invisible Church,
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yet they shall be looked upon as a visible Church unto Christ no more, but he will take away the Ordinances,
yet they shall be looked upon as a visible Church unto christ no more, but he will take away the Ordinances,
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and will depart from them, and they shall fade away in their iniquities:
and will depart from them, and they shall fade away in their iniquities:
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and so for temporal Iudgements also, as sickness, yea and temporal death, it is a sentence that the Lord Iesus doth pronounce from his Throne, 1 Cor. 11.30. For this cause many of you are sick and weak, & many of you fall afleep;
and so for temporal Judgments also, as sickness, yea and temporal death, it is a sentence that the Lord Iesus does pronounce from his Throne, 1 Cor. 11.30. For this cause many of you Are sick and weak, & many of you fallen afleep;
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& yet they are therein chastised of the Lord, that they might not be condemned with the world:
& yet they Are therein chastised of the Lord, that they might not be condemned with the world:
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it is done in mercy, and not in wrath;
it is done in mercy, and not in wrath;
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in much compassion unto their souls doth the Lord lay affliction upon their bodies, yea even unto death it self:in much compassion unto their Souls does the Lord lay affliction upon their bodies, yea even unto death it self:
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for they that are embraced with everlasting loving kindness, may sometimes dye under a temporal displeasure,
for they that Are embraced with everlasting loving kindness, may sometime die under a temporal displeasure,
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as it seems Iosiah did, and so have many other Saints. Vse. First, be exhorted to see Christ as present upon the throne:
as it seems Josiah did, and so have many other Saints. Use. First, be exhorted to see christ as present upon the throne:
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for without this you come not to him, but unto the duty: he doth call unto you, behold me, behold me:
for without this you come not to him, but unto the duty: he does call unto you, behold me, behold me:
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that worship that is terminated in any thing below him, is a false worship; and that faith also that doth not raise the soul up to him, is a feigned faith: but what are the signs of his presence? how should a man know whether he be present or no? these three things being premised, you may try whether you have ever found him thus present, &c.
that worship that is terminated in any thing below him, is a false worship; and that faith also that does not raise the soul up to him, is a feigned faith: but what Are the Signs of his presence? how should a man know whither he be present or no? these three things being premised, you may try whither you have ever found him thus present, etc.
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First, the Lord is present unto no unregenerat men in their duties: they that live without God, do pray without God, and they fast without God:
First, the Lord is present unto no unregenerate men in their duties: they that live without God, do pray without God, and they fast without God:
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therefore they must first desire his presence unto their conversion:
Therefore they must First desire his presence unto their conversion:
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for as I have often told you, an unregenerate mans services are no more accepted by God,
for as I have often told you, an unregenerate men services Are no more accepted by God,
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then when he swears, or lyes, &c. for his services proceed from the same principle that his sins do, &c.
then when he swears, or lies, etc. for his services proceed from the same principle that his Sins do, etc.
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Secondly, God is not alwaies present unto the Saints, but he doth sometimes withdraw himself,
Secondly, God is not always present unto the Saints, but he does sometime withdraw himself,
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as the Spouse complains, My beloved hath withdrawn himself, they seek him, but they find him not, he doth hide his face,
as the Spouse complains, My Beloved hath withdrawn himself, they seek him, but they find him not, he does hide his face,
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and he doth cover himself with a cloud, that though they seek the Lord, yet he is a stranger unto them,and he does cover himself with a cloud, that though they seek the Lord, yet he is a stranger unto them,
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if they walk in the waies of sin, &c.
if they walk in the ways of since, etc.
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Thirdly, even when he is present to the Saints, yet he is not present to all of them in the same measure:
Thirdly, even when he is present to the Saints, yet he is not present to all of them in the same measure:
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some have a fuller presence of God, and a clearer discovery;
Some have a fuller presence of God, and a clearer discovery;
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as some have a clearer Revelation of his mind, so some have a clearer discovery of his presence then others in this life:
as Some have a clearer Revelation of his mind, so Some have a clearer discovery of his presence then Others in this life:
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and it is so with the Saints even in glory, that they behold his face continually; yet they have divers degrees of glory:
and it is so with the Saints even in glory, that they behold his face continually; yet they have diverse Degrees of glory:
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some have a more full and perfect discovery of God then others have. When God is present to the Saints here;
Some have a more full and perfect discovery of God then Others have. When God is present to the Saints Here;
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First, the heart will be over-awed; there is nothing will over awe the heart but Gods presence;
First, the heart will be overawed; there is nothing will over awe the heart but God's presence;
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how dreadful is this place, saies Iacob; he had a discovery of God to him as present with him,how dreadful is this place, Says Iacob; he had a discovery of God to him as present with him,
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and it made the very place fearful to him; the heart of man is very fearless of God naturally;
and it made the very place fearful to him; the heart of man is very fearless of God naturally;
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when a man doth come into the presence of God without Consideration, and goes out of his presence without fear, it is a sign that God was not present.
when a man does come into the presence of God without Consideration, and Goes out of his presence without Fear, it is a Signen that God was not present.
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Secondly, if God be present, thy heart will be carried out to loath thy self;
Secondly, if God be present, thy heart will be carried out to loath thy self;
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for he that sees God in his glory, will surely abhor himself in dust and ashes. Iob 42.5,6. and will see himself undone:
for he that sees God in his glory, will surely abhor himself in dust and Ashes. Job 42.5,6. and will see himself undone:
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there is no soul that ever enjoyed the presence of God, but it makes him nothing of himself;
there is no soul that ever enjoyed the presence of God, but it makes him nothing of himself;
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and so do the glorious Angels in heaven; God is all in all unto them, and they are in themselves nothing.
and so do the glorious Angels in heaven; God is all in all unto them, and they Are in themselves nothing.
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Thirdly, if the Lord be present with thee, thy heart will fall in love with him,
Thirdly, if the Lord be present with thee, thy heart will fallen in love with him,
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and thou wilt be carried out in admiration of him:
and thou wilt be carried out in admiration of him:
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when a man sees the beauty of God and his glory in the Sanctuary, a man would dwel there for ever, he would dwel in the house of the Lord all the dayes of his life conversing with God,
when a man sees the beauty of God and his glory in the Sanctuary, a man would dwell there for ever, he would dwell in the house of the Lord all the days of his life conversing with God,
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and he would not be weary, but it is wearisom to converse with duties only:
and he would not be weary, but it is wearisome to converse with duties only:
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Moses was not weary when he was in the Mount conversing with God 40. daies, his heart was so taken up with him:Moses was not weary when he was in the Mount conversing with God 40. days, his heart was so taken up with him:
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and the reason why men love him no more, and are no more carried after him, is,
and the reason why men love him no more, and Are no more carried After him, is,
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because they see him no more;
Because they see him no more;
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and the Saints in heaven therefore are carried after him more then we are, because they have more of his presence.
and the Saints in heaven Therefore Are carried After him more then we Are, Because they have more of his presence.
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Fourthly, he that sees God present sitting upon his Throne, will surely fear to sin against him;
Fourthly, he that sees God present sitting upon his Throne, will surely Fear to sin against him;
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therefore all sinners cast God behind their back, they cannot sin else;
Therefore all Sinners cast God behind their back, they cannot sin Else;
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he that sees God alwaies present and walks before him, he dares not transgress, he is still in the sight of the Iudge:
he that sees God always present and walks before him, he dares not transgress, he is still in the sighed of the Judge:
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he must draw the curtain that offends but in the sight of a temporal Iudge, as he did before his fathers picture:
he must draw the curtain that offends but in the sighed of a temporal Judge, as he did before his Father's picture:
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therefore the Angels souls in heaven are impeccable, because they have alwaies a living and blessed presence of God with them, that they cannot turn aside unto any thing else, being in this infinitely satisfied, &c.
Therefore the Angels Souls in heaven Are impeccable, Because they have always a living and blessed presence of God with them, that they cannot turn aside unto any thing Else, being in this infinitely satisfied, etc.
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Fifthly, it would make a man sincere before him;
Fifthly, it would make a man sincere before him;
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open thy heart, for thou art in his presence that knows the heart, and weighs thy actions,
open thy heart, for thou art in his presence that knows the heart, and weighs thy actions,
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and ponders they pathes, and if we could hide it before men, there is no hiding of it before him:
and ponders they paths, and if we could hide it before men, there is no hiding of it before him:
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he sits upon his Throne that shall be thy Iudge:
he sits upon his Throne that shall be thy Judge:
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so much hypocrisie as there is in any man in duty, and the more any man doth cover his sin before God, the less of his presence is with that man;
so much hypocrisy as there is in any man in duty, and the more any man does cover his since before God, the less of his presence is with that man;
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it is dangerous to compass God about with lyes, and when a mans heart doth not fulfill after his lips, but in his confessions and supplications hath reserves:
it is dangerous to compass God about with lies, and when a men heart does not fulfil After his lips, but in his confessions and supplications hath reserves:
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God will make his presence terrible to such a man. Sixthly, where Christ is present, the soul is unwilling to part with him:
God will make his presence terrible to such a man. Sixthly, where christ is present, the soul is unwilling to part with him:
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it holds him, and it would not let him go: it holds him, and it would not let him go:
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it saies, Oh that he might be with me alwaies, it is good to be here;
it Says, O that he might be with me always, it is good to be Here;
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the impression of thy presence, I will have it ever more kept in the heart of thy servant,
the impression of thy presence, I will have it ever more kept in the heart of thy servant,
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and the soul is carried after him to seek his face, and there is nothing else will satisfie him:
and the soul is carried After him to seek his face, and there is nothing Else will satisfy him:
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and he fears nothing so much as his departing, his soul withers with the thought of it;
and he fears nothing so much as his departing, his soul withers with the Thought of it;
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but if thou findest none of these, yet Christ is present when the soul mourns for the want of him, and groans after him;
but if thou Findest none of these, yet christ is present when the soul mourns for the want of him, and groans After him;
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he puts in his finger at the hole of the door, and my heart failed when he spake; he puts in his finger At the hold of the door, and my heart failed when he spoke;
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that a man cannot be quiet if he find him not: now he will after him again, and is restless till he find him;
that a man cannot be quiet if he find him not: now he will After him again, and is restless till he find him;
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there is a presence of Christ, though the soul discern it not: for it is this makes the soul follow hard after him. Vse. 2. Answer the great ends of his presence amongst his people.
there is a presence of christ, though the soul discern it not: for it is this makes the soul follow hard After him. Use. 2. Answer the great ends of his presence among his people.
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First, the Lord is present to manifest his love to you, Cant. 7.12. Come my beloved, let us go forth into the field, let us remain in the Villages;
First, the Lord is present to manifest his love to you, Cant 7.12. Come my Beloved, let us go forth into the field, let us remain in the Villages;
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there will I shew thee my love. Secondly, to enjoy communion with you, for the Tabernacle of the Lord is with men,
there will I show thee my love. Secondly, to enjoy communion with you, for the Tabernacle of the Lord is with men,
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and he will dwell with them. Thirdly, that your graces may flow forth, Cant. 1.12. and that he may delight himself in the fruit of his own pleasant things. and he will dwell with them. Thirdly, that your graces may flow forth, Cant 1.12. and that he may delight himself in the fruit of his own pleasant things.
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Fourthly, that he may improve your graces and perfect them.
Fourthly, that he may improve your graces and perfect them.
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Fifthly, that you may be acquainted with him, and may know the way of approach to him, Iob 21.22. it is being accustomed to come to him as to a friend, there is an opening of heart and imparting of secrets.
Fifthly, that you may be acquainted with him, and may know the Way of approach to him, Job 21.22. it is being accustomed to come to him as to a friend, there is an opening of heart and imparting of secrets.
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Sixthly, That by this taste you may long for his appearance: for all grace here is but first fruits of glory, and so is all Communion:
Sixthly, That by this taste you may long for his appearance: for all grace Here is but First fruits of glory, and so is all Communion:
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it is but to give you a tast, that you as searchers of the good land, having tasted the fruit of it, your hearts may be the more set upon a full enjoyment:
it is but to give you a taste, that you as searchers of the good land, having tasted the fruit of it, your hearts may be the more Set upon a full enjoyment:
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if the glimps of his presence be so sweet, what is his continual presence, which is fulness of joy and pleasures for evermore?
if the glimpse of his presence be so sweet, what is his continual presence, which is fullness of joy and pleasures for evermore?
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The Keepers of the Vine-yards, must keep their own Vineyard. At a Fast before the Parliament, Iune 13. 1650. CANT. 1.6. My mothers children were angry with me, they made me Keeper of the Vine-yards, but my own Vine-yard I have not kept.
The Keepers of the Vineyards, must keep their own Vineyard. At a Fast before the Parliament, Iune 13. 1650. CANT. 1.6. My mother's children were angry with me, they made me Keeper of the Vineyards, but my own Vineyard I have not kept.
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THE duties of godliness are of two sorts, either ordinary or extraordinary, and both are alike necessary in their season:
THE duties of godliness Are of two sorts, either ordinary or extraordinary, and both Are alike necessary in their season:
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Your vessels for daily use, your ordinary washing is commonly sufficient, but you do sometimes scow•r them when you will have them bright:
Your vessels for daily use, your ordinary washing is commonly sufficient, but you do sometime scow•r them when you will have them bright:
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and your ordinary tilling your Land is enough usually, but you do soil it when you would have it fruitful, &c.
and your ordinary tilling your Land is enough usually, but you do soil it when you would have it fruitful, etc.
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And of this nature is the duty that now we set upon, and being extraordinary must not be reduced to an ordinary practise,
And of this nature is the duty that now we Set upon, and being extraordinary must not be reduced to an ordinary practice,
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for which cause your stata jejunia, are by our Divines generally condemned, being contrary to the nature of an extraordinary service, Ames. cas. p. 19. In extraordinary duties we may expect an extraordinary presence, and we are to look for it;
for which cause your stata Jejunia, Are by our Divines generally condemned, being contrary to the nature of an extraordinary service, Ames. case. p. 19. In extraordinary duties we may expect an extraordinary presence, and we Are to look for it;
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indeed there is not a service but the Lord hath promised a blessing to it:
indeed there is not a service but the Lord hath promised a blessing to it:
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they are all wells of salvation, out of which the soul may with joy draw water:
they Are all wells of salvation, out of which the soul may with joy draw water:
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they are all of them but fasciae Christi, the garments with which he goes forth amongst men,
they Are all of them but fasciae Christ, the garments with which he Goes forth among men,
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& they all of them smell of Myrrh, Aloes, and Cassia, Psal. 45.8. but yet this King of Saints, though he keeps a constant royal Table, at which with the Saints he himself sits, Cant. 1.12. yet he sometimes makes a feast like a King, and gives to all his people extraordinary entertainment, he doth never go forth amongst his people but he doth spargere missilia, dispence a dole;
& they all of them smell of Myrrh, Aloes, and Cassia, Psalm 45.8. but yet this King of Saints, though he keeps a constant royal Table, At which with the Saints he himself sits, Cant 1.12. yet he sometime makes a feast like a King, and gives to all his people extraordinary entertainment, he does never go forth among his people but he does spargere Missile, dispense a dole;
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but there are extraordinary times when the bounty and munificence of the King more appears,
but there Are extraordinary times when the bounty and munificence of the King more appears,
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and then the prisons are opened, and the Conduits run with wine, and the Cocks with rosewater, &c. And the great ground of faith to raise your expectations is, that the Lord Christ hath in his own person and practice sanctified the duty of fasting to this end:
and then the prisons Are opened, and the Conduits run with wine, and the Cocks with Rosewater, etc. And the great ground of faith to raise your Expectations is, that the Lord christ hath in his own person and practice sanctified the duty of fasting to this end:
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Why did Christ fast, seeing he had no disobedience, or bodily distempers, nor no distemper of Spirit? &c. Why was he baptized, seeing he had neither sins to be pardoned or subdued? there were two special reasons for it.
Why did christ fast, seeing he had no disobedience, or bodily distempers, nor no distemper of Spirit? etc. Why was he baptised, seeing he had neither Sins to be pardoned or subdued? there were two special Reasons for it.
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First, that he might fulfill all Righteousness, and all duties laid down in the Word, that he might perform them;
First, that he might fulfil all Righteousness, and all duties laid down in the Word, that he might perform them;
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as that in his active obedience there might be a consummatum est, as well as in his passive.
as that in his active Obedience there might be a consummatum est, as well as in his passive.
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Secondly, that he might sanctifie the duty, and leave a blessing upon it unto us; for he did fast as Mediator, with reference to his body.
Secondly, that he might sanctify the duty, and leave a blessing upon it unto us; for he did fast as Mediator, with Referente to his body.
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Christ did all as the first fruit, which did sanctifie the whole crop. Maledictioni benedixit, paupertatem ditavit, ignominiam glorificavit:
christ did all as the First fruit, which did sanctify the Whole crop. Malediction benedixit, paupertatem ditavit, ignominiam glorificavit:
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Luther. Surely, he that is able to sanctifie death in his own person, is able also in his person to sanctifie duty, Luther. Surely, he that is able to sanctify death in his own person, is able also in his person to sanctify duty,
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and this is the duty that the Lord hath highly honoured in all the great reformations that ever were in the world.
and this is the duty that the Lord hath highly honoured in all the great reformations that ever were in the world.
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In the example of Moses, Elias and Christ himself:
In the Exampl of Moses, Elias and christ himself:
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and therefore we may expect, if we seriously intend reformation, God will honour and bless it unto us also.
and Therefore we may expect, if we seriously intend Reformation, God will honour and bless it unto us also.
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But, if it be such a fast as the Lord hath chosen, and in which he delights, it must be a day for a man to afflict his soul,
But, if it be such a fast as the Lord hath chosen, and in which he delights, it must be a day for a man to afflict his soul,
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for that is the duty of a fast, Isa. 58.5.for that is the duty of a fast, Isaiah 58.5.
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I know the Hebrews do put soul for person, and the humiliation should reach to the whole man,
I know the Hebrews do put soul for person, and the humiliation should reach to the Whole man,
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but yet so as that which is the main in the man do not pass unhumbled, nor un-affected:
but yet so as that which is the main in the man do not pass unhumbled, nor unaffected:
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rend your hearts and not your garments, it is the soul hath the great hand in the sin, it is the soul that is the sole and the arch-rebel against the Law:rend your hearts and not your garments, it is the soul hath the great hand in the since, it is the soul that is the sole and the Archrebel against the Law:
vvb po22 n2 cc xx po22 n2, pn31 vbz dt n1 vhz dt j n1 p-acp dt n1, pn31 vbz dt n1 cst vbz dt j cc dt n1 p-acp dt n1:
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1626
now only to humble the body is but Mountebank-like, to lay salve to the weapon, but not to the wound.
now only to humble the body is but Mountebank-like, to lay salve to the weapon, but not to the wound.
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1627
And it is inforced, Lev. 23.29.
And it is enforced, Lev. 23.29.
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1628
that soul that is not afflicted that day, shall be cut off from amongst the people, &c.that soul that is not afflicted that day, shall be Cut off from among the people, etc.
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1629
And there is nothing that will afflict the soul like to sin, it being of all evils the greatest,
And there is nothing that will afflict the soul like to since, it being of all evils the greatest,
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1630
when it is felt, and by the lively coming of the Commandment, it revives, and the man dies;
when it is felt, and by the lively coming of the Commandment, it revives, and the man die;
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1631
answerable unto the reformation, such must be the humiliation; now there is a double reformation that we do profess to endeavour: personal, and National;
answerable unto the Reformation, such must be the humiliation; now there is a double Reformation that we do profess to endeavour: personal, and National;
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1632
there can be no expectation of the latter without the former, therefore both must be laid to heart,
there can be no expectation of the latter without the former, Therefore both must be laid to heart,
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1633
and that chiefly in your own particulars, by you whom the Lord (we hope) will use in this great work:
and that chiefly in your own particulars, by you whom the Lord (we hope) will use in this great work:
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1634
he that will be a vessel of honour for the Masters use, must be purged;
he that will be a vessel of honour for the Masters use, must be purged;
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Page 592
1635
and when Ioshuah was to negotiate a publick reformation, and to administer a publick service, his filthy garments must be taken away,
and when Joshua was to negotiate a public Reformation, and to administer a public service, his filthy garments must be taken away,
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1636
and he cloathed with change of rayment, Zach. 3.4. there are no mens sins that are of such dangerous consequence as yours;and he clothed with change of raiment, Zach 3.4. there Are no men's Sins that Are of such dangerous consequence as yours;
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1637
and your personal sins have an influence upon your publick imployments and services;
and your personal Sins have an influence upon your public employments and services;
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1638
and the sins of such a man do send up a prohibition, and will blast the wisdom of his head,
and the Sins of such a man do send up a prohibition, and will blast the Wisdom of his head,
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1639
and the labour of his hands; and their personal sins are a great ground and cause of National sins:
and the labour of his hands; and their personal Sins Are a great ground and cause of National Sins:
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1640
Ita nati estis ut bona vel mala vestra ad Rempublicam pertineant: Ita Nati Ye are ut Bona vel mala Vestra ad res publicam pertineant:
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1641
Tacit. In omnibus peccantibus pecco: it is a sad saying of Prosper: if ever you would have National Iudgements removed, Tacit. In omnibus peccantibus pecco: it is a sad saying of Prosper: if ever you would have National Judgments removed,
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1642
and mercies to be conferred, you must be affected with National sins first;
and Mercies to be conferred, you must be affected with National Sins First;
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1643
for as an ungodly man cannot love his brother, because he doth not love himself, Non diligit proximum, quia non diligit seipsum:
for as an ungodly man cannot love his brother, Because he does not love himself, Non diligit Proximum, quia non diligit seipsum:
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1644
and so he can never be affected with other mens sins:
and so he can never be affected with other men's Sins:
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1645
his eyes cannot gush out Rivers of tears, because men do not keep the Law of God, &c. because he is not affected with his own;his eyes cannot gush out rivers of tears, Because men do not keep the Law of God, etc. Because he is not affected with his own;
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Page 592
1646
for sin is filthiness, and therefore it is the more loathsom to a man the neerer he is to it;
for since is filthiness, and Therefore it is the more loathsome to a man the nearer he is to it;
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1647
therefore my work at this day shall be to set your own sins before you, that you may pluck out the beam that is in your eye first, and ye shall be able to see clearly to pluck out the beams that are in the eyes of the Nation,
Therefore my work At this day shall be to Set your own Sins before you, that you may pluck out the beam that is in your eye First, and you shall be able to see clearly to pluck out the beams that Are in the eyes of the nation,
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1648
and to affect your hearts with your own personal guilt and neglects:
and to affect your hearts with your own personal guilt and neglects:
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1649
if the Lord be pleased to make me instrumental this day, that it be unto you a day of atonement, I shall look upon it as a great mercy,
if the Lord be pleased to make me instrumental this day, that it be unto you a day of atonement, I shall look upon it as a great mercy,
cs dt n1 vbb vvn pc-acp vvi pno11 j d n1, cst pn31 vbb p-acp pn22 dt n1 pp-f n1, pns11 vmb vvi p-acp pn31 p-acp dt j n1,
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1650
and a great step unto our National deliverances and protections;
and a great step unto our National Deliverances and protections;
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1651
and as for more publick mis-carriages and the other parts of the work of this day, I hope God will be with the spirits of those his servants that afterward are to carry on the work of this day.
and as for more public miscarriages and the other parts of the work of this day, I hope God will be with the spirits of those his Servants that afterwards Are to carry on the work of this day.
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1652
Here we have the Churches condition set forth to us, which shall be the same for the first 6000. years wch being ended;
Here we have the Churches condition Set forth to us, which shall be the same for the First 6000. Years which being ended;
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1653
according to the Jewish accompt, postea sabbatum; the time of Satans seduction is at an end for Poperie,
according to the Jewish account, postea sabbatum; the time of Satan seduction is At an end for Popery,
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1654
but the time of his persecution is not;
but the time of his persecution is not;
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1655
the witnesses are not yet slain, &c. but there will come a time when in this respect Satan also shall be bound.
the Witnesses Are not yet slave, etc. but there will come a time when in this respect Satan also shall be bound.
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1656
In fine sexti millessimi anni malitia omnis aboleatur e terra: In fine sexti millessimi anni malitia omnis aboleatur e terra:
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1657
Lactant. de divin. Imper. p. 576. It is black as the Tents of Kedar, but yet comely as the Curtains of Solomon; Lactant. the divine. Imper. p. 576. It is black as the Tents of Kedar, but yet comely as the Curtains of Solomon;
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1658
there is a very great comliness under the Churches blackness, with which in her suffering she supported her self
there is a very great comeliness under the Churches blackness, with which in her suffering she supported her self
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1659
Here we have also the causes of the Churches blackness, which is the Sun in general:
Here we have also the Causes of the Churches blackness, which is the Sun in general:
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1660
it was not natural and blackness that grew out of her self, but from the Churches adversaries:
it was not natural and blackness that grew out of her self, but from the Churches Adversaries:
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1661
the Sun hath lookt upon me, persecution hath scorcht me; but yet it was not only from enemies without, though it is true;
the Sun hath looked upon me, persecution hath scorched me; but yet it was not only from enemies without, though it is true;
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1662
as the Lilly amongst thorns, so is my love amongst the daughters, tot hostes, quot extranci: as the Lily among thorns, so is my love among the daughters, tot hosts, quot extranci:
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1663
but it is from those of the same family; but it is from those of the same family;
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1664
the Churches enemies are those of her own house, my mothers children; matris filios, non patris vocat:
the Churches enemies Are those of her own house, my mother's children; matris Sons, non patris vocat:
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Page 594
1665
men born in the same Church, and claiming the same interest in the Church with the true members;
men born in the same Church, and claiming the same Interest in the Church with the true members;
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Page 594
1666
qui maxime conjuncti videbantur qui sese Ecclesiae nomine venditant; Mercer. Hostes Ecclesiae intestini, authoritate sua ad ipsius perniciem abutentes. Beza. They were angry with me: qui maxim conjuncti videbantur qui seize Ecclesiae nomine venditant; Mercer. Hosts Ecclesiae intestini, authoritate sua ad Himself perniciem abutentes. Beza. They were angry with me:
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1667
the word NONLATINALPHABET signifies iram vehementem, excandesentiam, bitter fierce anger, anger exasperated and kindled as a flame;
the word signifies iram vehementem, excandesentiam, bitter fierce anger, anger exasperated and kindled as a flame;
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1668
the same word is used, Isa. 41.11. All they that were incensed against thee shall be ashamed, and the men of thy strife shall perish, NONLATINALPHABET. so the Septuagint:
the same word is used, Isaiah 41.11. All they that were incensed against thee shall be ashamed, and the men of thy strife shall perish,. so the septuagint:
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Page 594
1669
they strive with me, or they fought against me:they strive with me, or they fought against me:
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1670
the bitterest indignation against the Church, and the bitterst opposition is from those within it self, her mothers children:
the Bitterest Indignation against the Church, and the Bitterest opposition is from those within it self, her mother's children:
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Page 594
1671
the ground of the greatest persecution of the Church is laid in the composition and constitution of the Church:
the ground of the greatest persecution of the Church is laid in the composition and constitution of the Church:
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1672
and therefore the flourishing and prosperous condition of the Church in the latter daies is upon this gronnd, Isa. 54.12,13.
and Therefore the flourishing and prosperous condition of the Church in the latter days is upon this gronnd, Isaiah 54.12,13.
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Page 594
1673
When the foundations are laid with Saphir, the windows made of Agates, and the gates of Carbuncles: de hominibus, non de doctrina;
When the foundations Are laid with Saphir, the windows made of Agates, and the gates of Carbuncles: de hominibus, non de Doctrina;
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Page 594
1674
Calvin. Then great shall be the peace of the Church; calvin. Then great shall be the peace of the Church;
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1675
in right cousness shalt thou be established, and thou shalt be far from oppression, &c. To constitute Churches of a mixed multitude,in right cousness shalt thou be established, and thou shalt be Far from oppression, etc. To constitute Churches of a mixed multitude,
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Page 594
1676
as it laies the matter of all Church corruption, so it laies the foundation of the bitterest Church persecution.
as it lays the matter of all Church corruption, so it lays the Foundation of the Bitterest Church persecution.
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1677
Now how did they vent their displeasure? it was by putting them upon difficult and distracting imployments:
Now how did they vent their displeasure? it was by putting them upon difficult and distracting employments:
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1678
for I do not understand that of Churches, becaus the Church is in Scripture commonly called a Vine-yard:
for I do not understand that of Churches, Because the Church is in Scripture commonly called a Vineyard:
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1679
the Vineyard of the Lord of Hosts is the house of Israel, Isa. 5. and the Lord brought a Vine out of Egypt, and planted it, &c. neither did these mothers children take so much care of Churches,
the Vineyard of the Lord of Hosts is the house of Israel, Isaiah 5. and the Lord brought a Vine out of Egypt, and planted it, etc. neither did these mother's children take so much care of Churches,
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1680
but they laid all the care of the Churches upon them, and they took none at all;
but they laid all the care of the Churches upon them, and they took none At all;
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Page 595
1681
both the care of Church and Common-wealth was laid upon them:
both the care of Church and Commonwealth was laid upon them:
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1682
and by this means they were distracted and hindred from that which is proper unto themselves,
and by this means they were distracted and hindered from that which is proper unto themselves,
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1683
and should have been the special part of their care: or else with Zanch. I understand vineam pro quacunque cura aut occupatione rustica:
and should have been the special part of their care: or Else with Zanchius I understand vineam Pro quacunque Cure Or occupation Rustica:
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1684
the keeping of a Vineyard is matter of great labour and continual watchfulness. Cum aliquid conatu maximo studioque curandum esse dicitur, vineae nomen supponitur; vinea pro maximo negotio sumitur; the keeping of a Vineyard is matter of great labour and continual watchfulness. Cum Aliquid conatu Maximo studioque curandum esse dicitur, Vineae Nome supponitur; vinea Pro Maximo negotio sumitur;
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1685
& ratio est, quia vinea assiduitatem, perpetuum & indefessum laborem Agricolae desiderat: & ratio est, quia vinea assiduitatem, perpetuum & indefessum laborem Agricolae Desiderate:
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1686
So it was used after a sort perpetually for any hard and continued labour, as Horace hath it, l. 2. ep. 1. Vt vineta egomet caedam mea:
So it was used After a sort perpetually for any hard and continued labour, as Horace hath it, l. 2. Epistle. 1. Vt vineta Egomet caedam mea:
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1687
and this is called pruning his own Vineyard; But this is a Metaphor most commonly put for the Church, Isa. 5.1. Mat. 5.20. hire Labourers into the Vineyard, Mat. 21.33,39.
and this is called pruning his own Vineyard; But this is a Metaphor most commonly put for the Church, Isaiah 5.1. Mathew 5.20. hire Labourers into the Vineyard, Mathew 21.33,39.
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1688
But are carnal men in the Church so sollicitous for the Church, that the Vineyard must have a Keeper, they that endeavour to break down the wall thereof,
But Are carnal men in the Church so solicitous for the Church, that the Vineyard must have a Keeper, they that endeavour to break down the wall thereof,
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and leave it open unto the beasts of the field? and if they would have a Keeper,
and leave it open unto the beasts of the field? and if they would have a Keeper,
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whether they made so good a choice as that the Church should be Keeper? Surely, they would never have placed them in authority that they were so angry with;
whither they made so good a choice as that the Church should be Keeper? Surely, they would never have placed them in Authority that they were so angry with;
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they would have exalted some of their own spirit, and party as commonly the manner of men is;
they would have exalted Some of their own Spirit, and party as commonly the manner of men is;
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be they never so vile (which is one of the great abominations of the times and this age) and they by their power over the Vineyard could make Keepers who they would;
be they never so vile (which is one of the great abominations of the times and this age) and they by their power over the Vineyard could make Keepers who they would;
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they could set who they pleased over the Vineyard: Surely the meaning is this, they did themselves witheraw the shoulder from the publick work,
they could Set who they pleased over the Vineyard: Surely the meaning is this, they did themselves witheraw the shoulder from the public work,
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and left it in the Churches hands; that either they must now stick to it, or all must fall to the ground,
and left it in the Churches hands; that either they must now stick to it, or all must fallen to the ground,
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and the Vineyard be wholly laid wast; as for their part, the work was hazardous;
and the Vineyard be wholly laid waste; as for their part, the work was hazardous;
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they were to meet both with Foxes, and with a wild-Bore also, one to destroy the grass,
they were to meet both with Foxes, and with a wild-Bore also, one to destroy the grass,
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but the other to root up the Vineyard; and therefore it is good to withdraw the hand, and let all be made waste;
but the other to root up the Vineyard; and Therefore it is good to withdraw the hand, and let all be made waste;
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let all former labours and cost be lost, and all the culture that hath been used about it,
let all former labours and cost be lost, and all the culture that hath been used about it,
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and let us forfeit all our hopes;
and let us forfeit all our hope's;
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though we have looked for fruit, yet let the enemy gather it, though the Vine-yard have been watered with blood at the root, which Historians say, is above all other, a means to make it fat and fruitful:
though we have looked for fruit, yet let the enemy gather it, though the Vineyard have been watered with blood At the root, which Historians say, is above all other, a means to make it fat and fruitful:
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If Gilead abide beyond Iordan, and Dan remained in ships, Reuben did hear the bleating of the flocks,
If Gilead abide beyond Iordan, and Dan remained in ships, Reuben did hear the bleating of the flocks,
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and Asher abode in his own beraches, and Issachar be couched between two burdens: in this case Zebulon and Nepthali are by their brethren made Keepers of the Vineyard,and Asher Abided in his own beraches, and Issachar be couched between two burdens: in this case Zebulon and Naphtali Are by their brothers made Keepers of the Vineyard,
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for the burthen is laid upon their shoulders, or else all must be laid waste,
for the burden is laid upon their shoulders, or Else all must be laid waste,
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and all trodden down by the beasts of the field, and so they did not make themselves Rulers of the Vineyard;
and all trodden down by the beasts of the field, and so they did not make themselves Rulers of the Vineyard;
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but the necessity that their brethren put upon them did it;
but the necessity that their brothers put upon them did it;
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and that this is the meaning, you may see by the word in the Hebrew, NONLATINALPHABET posuerunt: they did put me Keeper, it was a thing that I did not seek after,
and that this is the meaning, you may see by the word in the Hebrew, posuerunt: they did put me Keeper, it was a thing that I did not seek After,
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but it was that which they put upon me, and that through the necessitie that they brought me into;
but it was that which they put upon me, and that through the necessity that they brought me into;
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and upon this the interpretation of Mr. Brightman and Cotton, and they that make this a prophetical history, do fully agree;
and upon this the Interpretation of Mr. Brightman and Cotton, and they that make this a prophetical history, do Fully agree;
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for they say this is spoken in the person of Iudah, the two tribes of the sons of the mother here spoken of,
for they say this is spoken in the person of Iudah, the two tribes of the Sons of the mother Here spoken of,
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and the ten tribes that were their brethren and made up one Church of God together with them,
and the ten tribes that were their brothers and made up one Church of God together with them,
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& they by their withdrawing themselves did put a necessitie upon the tribes to maintain the worship of God,
& they by their withdrawing themselves did put a necessity upon the tribes to maintain the worship of God,
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and the Church of God amongst them;
and the Church of God among them;
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but the evil begun in their withdrawment, and so there was a necessity put upon the children of Iudah, to appear for God and to keep the Temple, the worship and the Ordinances thereof;
but the evil begun in their withdrawment, and so there was a necessity put upon the children of Iudah, to appear for God and to keep the Temple, the worship and the Ordinances thereof;
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and so by this means the care of the Vineyard was devolved upon them, the rest having disserted it,
and so by this means the care of the Vineyard was devolved upon them, the rest having disserted it,
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and almost it hath fallen to the ground;
and almost it hath fallen to the ground;
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Gods people ar many times necessitated unto publick services, because others sinfully and unworthily desert it.
God's people Are many times necessitated unto public services, Because Others sinfully and unworthily desert it.
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But yet the Church of Christ being thus put upon imployment, utters a sad complaint, but mine own Vineyard I have not kept:
But yet the Church of christ being thus put upon employment, utters a sad complaint, but mine own Vineyard I have not kept:
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Luther saith, it is gravis quaerimonia, a very sad complaint: Luther Says, it is gravis quaerimonia, a very sad complaint:
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and Bernard, Ego huius loci occasione meipsum reprehendere soleo, quod animarum suseperim curam, qui meam non sufficerem custodire:
and Bernard, Ego Huius loci occasion meipsum reprehendere Solio, quod animarum suseperim curam, qui meam non sufficerem Guard:
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sancta acsi dicat sponsa, se curis alienis intentam, non curasse quod maxime curatum oportuit: sancta acsi dicat Sponsa, se Care alienis intentam, non curasse quod maxim curatum Opportune:
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And as Mercer hath well observed, Emphasi non caret NONLATINALPHABET vinea mea quae mihi, Provinciam scilicet sibi a Deo concreditam vocat: And as Mercer hath well observed, Emphasi non caret vinea mea Quae mihi, Provinciam scilicet sibi a God concreditam vocat:
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in which in a more special manner man is concerned, and unto which in all his publike imployments he is engaged to have respect. in which in a more special manner man is concerned, and unto which in all his public employments he is engaged to have respect.
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Hence the observations are plainly three. First, the Keepers of the Vineyard have more peculiarly Vineyards of their own to keep;
Hence the observations Are plainly three. First, the Keepers of the Vineyard have more peculiarly Vineyards of their own to keep;
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which is by God committed to them, of which they can say in a special manner, My Vineyard which is mine.
which is by God committed to them, of which they can say in a special manner, My Vineyard which is mine.
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Secondly, their keeping of the Vineyard may many times hinder them from keeping their own Vine;
Secondly, their keeping of the Vineyard may many times hinder them from keeping their own Vine;
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the care and imployment about the publick, though conscienciously undertaken, yet may be a deversion to a man from something that doth more specially concern him,
the care and employment about the public, though conscientiously undertaken, yet may be a deversion to a man from something that does more specially concern him,
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and as a duty lie upon him.
and as a duty lie upon him.
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Thirdly, a man cannot look upon his publick service with comfort, if he do neglect his own vine:
Thirdly, a man cannot look upon his public service with Comfort, if he do neglect his own vine:
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for it is that which the Church in the middle of all her publick imployments doth here bitterly complain of. Doctrine.
for it is that which the Church in the middle of all her public employments does Here bitterly complain of. Doctrine.
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The Keepers of the Vineyard have yet a more peculiar charge from God of their own Vineyards: The Keepers of the Vineyard have yet a more peculiar charge from God of their own Vineyards:
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There are two sorts of Watchmen, Cant. 3. the Watchmen that go about the City, and there are the Watchmen of the wall:
There Are two sorts of Watchmen, Cant 3. the Watchmen that go about the city, and there Are the Watchmen of the wall:
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and both are for the safety of the City, as here the Keepers of the Vineyard are, and the safety thereof;
and both Are for the safety of the city, as Here the Keepers of the Vineyard Are, and the safety thereof;
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and I know its a high honour to be employed by God in such a work,
and I know its a high honour to be employed by God in such a work,
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and therefore they have very eminent titles given unto them both in the Scripture;
and Therefore they have very eminent titles given unto them both in the Scripture;
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they are called the Angels of God, and they are for protection, they pitch their Tents about you, Rev. 2.1. 2 Sam. 14.17. they are fathers, Iob. 29.15. No men have more honourable titles:
they Are called the Angels of God, and they Are for protection, they pitch their Tents about you, Rev. 2.1. 2 Sam. 14.17. they Are Father's, Job 29.15. No men have more honourable titles:
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pietatis & potestatis nomen: A term of care and tenderness, as well as of authority and power;pietatis & potestatis Nome: A term of care and tenderness, as well as of Authority and power;
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they are also the sheilds of the earth, Psal. 47. ult. and a shield is a kind of partition wall between a man and danger, all is for preservation.
they Are also the shields of the earth, Psalm 47. ult. and a shield is a kind of partition wall between a man and danger, all is for preservation.
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But yet they that are themselves the Keepers of others, and for the good of others, they have all of them something of their own committed unto them by God to keep.
But yet they that Are themselves the Keepers of Others, and for the good of Others, they have all of them something of their own committed unto them by God to keep.
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And this Vineyard that is committed unto persons to keep, is two-fold. First, keep thy heart. Secondly, keep thy house.
And this Vineyard that is committed unto Persons to keep, is twofold. First, keep thy heart. Secondly, keep thy house.
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For they are in a special manner thy own Vineyard. First keep thy heart, Prov. 4.23. above all keeping, keep thy heart:
For they Are in a special manner thy own Vineyard. First keep thy heart, Curae 4.23. above all keeping, keep thy heart:
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it was the great care of David, Let my heart be sound in thy statutes: I will run the way of thy Commandments when thou shalt inlarge my heart;
it was the great care of David, Let my heart be found in thy statutes: I will run the Way of thy commandments when thou shalt enlarge my heart;
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and it was the grand honour of David, that his heart was upright with God;
and it was the grand honour of David, that his heart was upright with God;
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and it is made the pattern of his sincerity to the Governors that followed, &c. and it was the grear comfort of Hezikiah when he came to dye,
and it is made the pattern of his sincerity to the Governors that followed, etc. and it was the grear Comfort of Hezekiah when he Come to die,
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after he had ruled the people skilfully all his daies, Remember that I have walked before thee with a perfect heart:
After he had ruled the people skilfully all his days, remember that I have walked before thee with a perfect heart:
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and it is this that is the bitter reflexion upon all the good that Iehu had done after that glorious testimony of God to him, thou hast done all that was right in mine eyes,
and it is this that is the bitter reflection upon all the good that Iehu had done After that glorious testimony of God to him, thou hast done all that was right in mine eyes,
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and which was in my heart. 2 King. 10.30,31.and which was in my heart. 2 King. 10.30,31.
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but he took no heed to walk in the Law of the Lord God of Israel with all his heart, &c.but he took no heed to walk in the Law of the Lord God of Israel with all his heart, etc.
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And the grounds of it are these four. First this is properly your own:
And the grounds of it Are these four. First this is properly your own:
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it is the soul is the darling, it is the soul is the man, it is NONLATINALPHABET:
it is the soul is the darling, it is the soul is the man, it is:
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therefore he that doth lose his soul, is said in another place to lose himself.
Therefore he that does loose his soul, is said in Another place to loose himself.
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It is true that there is a great trust committed unto a man in other things,
It is true that there is a great trust committed unto a man in other things,
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but yet they are all but this worlds goods: a mans estate is no more, and a mans honour is no more:
but yet they Are all but this world's goods: a men estate is no more, and a men honour is no more:
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1753
nay a mans inward gifts and abilities of his mind are no more: they do all dye with him;
nay a men inward Gifts and abilities of his mind Are no more: they do all die with him;
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if there be tongues, they shall cease, and knowledge it shall vanish away, 1 Cor. 13.12,13.
if there be tongues, they shall cease, and knowledge it shall vanish away, 1 Cor. 13.12,13.
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1755
Now if propriety be an engagement, as we do love persons and things because they are our own, Christ loved his own, he loved them unto the end, &c. Surely there is nothing that is your own like unto your heart;
Now if propriety be an engagement, as we do love Persons and things Because they Are our own, christ loved his own, he loved them unto the end, etc. Surely there is nothing that is your own like unto your heart;
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1756
therefore keep thy heart above all keepings; Therefore keep thy heart above all keepings;
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1757
for if thou lose thy soul, thou art a lost man, and a Son of perdition.
for if thou loose thy soul, thou art a lost man, and a Son of perdition.
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1758
Secondly, this Vineyard above all others is in danger, and the most fought against. First by sin, 1 Pet. 2.11. it is against the body and state, and brings all plagues upon both, but it is eminenter against the soul, Numb. 16.38. sinners against their own souls;
Secondly, this Vineyard above all Others is in danger, and the most fought against. First by since, 1 Pet. 2.11. it is against the body and state, and brings all plagues upon both, but it is Eminently against the soul, Numb. 16.38. Sinners against their own Souls;
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1759
so that as it is really the act of the soul, the sin of the soul;
so that as it is really the act of the soul, the since of the soul;
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1760
for sin is in the soul as grace is;
for since is in the soul as grace is;
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1761
it is radicaliter in corde, & redundanter in corpore, as sin is mainly the act, Micha 6.8.
it is radicaliter in cord, & redundanter in corpore, as since is mainly the act, Micah 6.8.
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1762
the sin of my soul, &c. it is the mischief of sin which doth really light upon the soul,the since of my soul, etc. it is the mischief of since which does really Light upon the soul,
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1763
and it is to the prejudice thereof.
and it is to the prejudice thereof.
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1764
Secondly, Satan mainly fights against the soul, he is Abaddon, the destroyer, he seeks to devoure all the man.
Secondly, Satan mainly fights against the soul, he is Abaddon, the destroyer, he seeks to devour all the man.
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1765
I, but its the soul that is the sweet morsel that he doth continually with greediness gape after;
I, but its the soul that is the sweet morsel that he does continually with greediness gape After;
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1766
he doth take away the word:
he does take away the word:
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1767
it is, Mat. 13. least they should see with their eyes, and hear with their ears, and be converted:
it is, Mathew 13. lest they should see with their eyes, and hear with their ears, and be converted:
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1768
it is the conversion of the soul that he really is an enemy to and when he knows he can hinder the salvation of a soul, there is no such pleasure to him;
it is the conversion of the soul that he really is an enemy to and when he knows he can hinder the salvation of a soul, there is no such pleasure to him;
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1769
for there is no walking in the narrow way without entering at the straight gate; Satan is the envious one NONLATINALPHABET:
for there is no walking in the narrow Way without entering At the straight gate; Satan is the envious one:
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1770
now as the greatest mercie is that of the soul; so the greatest envy of Satan is that which reacheth unto the soul.
now as the greatest mercy is that of the soul; so the greatest envy of Satan is that which reaches unto the soul.
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1771
Thirdly, the main Judgements of God are upon the soul;
Thirdly, the main Judgments of God Are upon the soul;
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1772
as the greatest blessings from God are spiritual, so the greatest Judgements from God are also spiritual;
as the greatest blessings from God Are spiritual, so the greatest Judgments from God Are also spiritual;
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1773
and that is, when he doth suffer the soul to prosper in a way of sinning, Hos. 8.11. they made them Altars to sin:
and that is, when he does suffer the soul to prosper in a Way of sinning, Hos. 8.11. they made them Altars to since:
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1774
Altars shall be unto them to sin.
Altars shall be unto them to since.
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1775
Magna est ira quando peccantibus non irascitur Deus, Jerom. Tu dixisti Domine, & ita est, ut omnis malus animus sibi ipsi sit poena: Aust. Magna est ira quando peccantibus non irascitur Deus, Jerome Tu dixisti Domine, & ita est, ut omnis malus animus sibi ipsi sit poena: Aust.
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1776
Thirdly, answerable to the prosperity of the soul, so do all things else prosper; all prosperity is to be measured by it, oh. 3.2.
Thirdly, answerable to the Prosperity of the soul, so do all things Else prosper; all Prosperity is to be measured by it, o. 3.2.
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1777
So Paul did measure all his prosperitie, 2 Cor. though his outward man did decay, so his inward man was renewed, it was that he could rejoyce in,
So Paul did measure all his Prosperity, 2 Cor. though his outward man did decay, so his inward man was renewed, it was that he could rejoice in,
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1778
because he measured his prosperitie be that of his soul:
Because he measured his Prosperity be that of his soul:
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1779
and otherwise for a man to have an enate, honour and a high place in the world,
and otherwise for a man to have an enate, honour and a high place in the world,
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1780
and to mount all the steps of honour, and to prosper in it, in waies of briberie and blood:
and to mount all the steps of honour, and to prosper in it, in ways of bribery and blood:
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1781
all this is but that Psalm 106.15. NONLATINALPHABET, which Muis translates repletienem emaciantem, a fulness that doth cause a leanness in the soul;
all this is but that Psalm 106.15., which Muis translates repletienem emaciantem, a fullness that does cause a leanness in the soul;
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1782
to be indutus purpura cum conscientia pannosa;
to be Indutus purpura cum conscientia pannosa;
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1783
truly that man doth not prosper whose soul prospers not, though all things else be according to the desire of his heart, &c.
truly that man does not prosper whose soul prospers not, though all things Else be according to the desire of his heart, etc.
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1784
Fourthly, this will have a very great influence upon your government:
Fourthly, this will have a very great influence upon your government:
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1785
and therefore keep this Vineyard, Psal. 47. ult. Magistrates are said to be Shields of the earth, they should be scuta Deo, as well as hominibus; to keep off the Judgements of God, to stand in the gap with Moses and Ioshua, who did this in a common slaughter and David in a publick famine &c. And is he like to prevall with God for a people, who hath neither communion with God nor interest in him? is he like to turn away Judgement who is every day instrumental in procuring it,
and Therefore keep this Vineyard, Psalm 47. ult. Magistrates Are said to be Shields of the earth, they should be scuta God, as well as hominibus; to keep off the Judgments of God, to stand in the gap with Moses and Ioshua, who did this in a Common slaughter and David in a public famine etc. And is he like to prevall with God for a people, who hath neither communion with God nor Interest in him? is he like to turn away Judgement who is every day instrumental in procuring it,
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1786
and who is also to be fuel for the same consuming fire? And in respect of men also, there is a power over the bodies and estates of men,
and who is also to be fuel for the same consuming fire? And in respect of men also, there is a power over the bodies and estates of men,
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1787
and there is a power over their hearts and in their consciences;
and there is a power over their hearts and in their Consciences;
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1788
and such a one God doth give unto gracious Magistrates, as we see he gave his people of old,
and such a one God does give unto gracious Magistrates, as we see he gave his people of old,
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1789
as David, &c. There is a double Image that a Magistrate must bear;
as David, etc. There is a double Image that a Magistrate must bear;
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1790
an Image of God in him as a man, as well as upon him as a Magistrate;
an Image of God in him as a man, as well as upon him as a Magistrate;
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1791
and the heart of men will stoop to them that are such Magistrates:
and the heart of men will stoop to them that Are such Magistrates:
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1792
Let me tell you, It is not a Scepter, a Sword, nor a Mace, a Navy,
Let me tell you, It is not a Sceptre, a Sword, nor a Mace, a Navy,
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1793
nor an Army, that can long govern a Nation.
nor an Army, that can long govern a nation.
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1794
An evil heart will destroy a mans wisdom, and will blast his government, and make it unsuccessful, whatever he be,
an evil heart will destroy a men Wisdom, and will blast his government, and make it unsuccessful, whatever he be,
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1795
though he be never so great a Polititian, and never so much admired and cryed up by men,
though he be never so great a Politician, and never so much admired and cried up by men,
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1796
yet if he be not a godly man, be shall not prosper: the Lord was with him, and whatever he did, he made it to prosper.
yet if he be not a godly man, be shall not prosper: the Lord was with him, and whatever he did, he made it to prosper.
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1797
I, that is the true ground of all success in government:
I, that is the true ground of all success in government:
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1798
therefore be sure keep your own Vineyard &c. But you will say How shall we make our Government prosper? Take there directions First, keep a good conscience NONLATINALPHABET.
Therefore be sure keep your own Vineyard etc. But you will say How shall we make our Government prosper? Take there directions First, keep a good conscience.
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1799
And in this • … xercise my self daily, saith Paul, to keep a conscience void of offence.
And in this • … xercise my self daily, Says Paul, to keep a conscience void of offence.
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1800
Government is a burdensome thing, and therefore it is said, that Christ hath the Government upon his shoulders, Isa. 9.6. It is not barely work for the head only, wherein lies the strength of the man;
Government is a burdensome thing, and Therefore it is said, that christ hath the Government upon his shoulders, Isaiah 9.6. It is not barely work for the head only, wherein lies the strength of the man;
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1801
it is a great misery to lay a great burden on a galled back.
it is a great misery to lay a great burden on a galled back.
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1802
Do not live and be acted by principles without you, as the manner of men is;
Do not live and be acted by principles without you, as the manner of men is;
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1803
Persius — Nec te quae siveris extra: is a good Motto for a Christian: Nec spe nec metu: a good Motto for a Souldier:Persius — Nec te Quae siveris extra: is a good Motto for a Christian: Nec See nec metu: a good Motto for a Soldier:
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1804
Sit miser qui miser esse potest, as Luther saies;Fit miser qui miser esse potest, as Luther Says;
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the applause of men, or the reproach of men, is but a small matter unto him who resolves to keep his integrity, that his heart may not reproach him when he dyes:
the applause of men, or the reproach of men, is but a small matter unto him who resolves to keep his integrity, that his heart may not reproach him when he dies:
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in the middle of all thy employment lay thy ear to thy heart, and observe the speaking of conscience within thee,
in the middle of all thy employment lay thy ear to thy heart, and observe the speaking of conscience within thee,
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1807
whether to accuse or condemn thee;
whither to accuse or condemn thee;
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1808
for that is but divini judicii praeindicium: Men in their day, judge before the time, and therefore many such Judgements shall be repealed;
for that is but Divine Judicii praeindicium: Men in their day, judge before the time, and Therefore many such Judgments shall be repealed;
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1809
when the hidden things of darkness shall be manifested, and the counsels of the heart revealed. when the hidden things of darkness shall be manifested, and the Counsels of the heart revealed.
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1810
Secondly, be you diligent in making of your calling and election sure, 2 Pet. 1.10 and indeed your condition requires it more then other mens,
Secondly, be you diligent in making of your calling and election sure, 2 Pet. 1.10 and indeed your condition requires it more then other men's,
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1811
because your services and your hazards are greater then other mens:
Because your services and your hazards Are greater then other men's:
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1812
There are (as some observe) two cases in which God doth give his people early assurance sometimes,
There Are (as Some observe) two cases in which God does give his people early assurance sometime,
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1813
when he doth make others wait longer for it, for God doth dispence assurance after the nature of temporal blessings, according to no ruled case, but in a priviledge way.
when he does make Others wait longer for it, for God does dispense assurance After the nature of temporal blessings, according to no ruled case, but in a privilege Way.
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1814
First, When he hath an intention men shall dye betimes, and therefore he will perfect their graces early.
First, When he hath an intention men shall die betimes, and Therefore he will perfect their graces early.
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1815
Secondly, when God hath great Services immediately to employ men in after their conversion, which was the case of Paul. It is too much for any one to conflict with dangers without,
Secondly, when God hath great Services immediately to employ men in After their conversion, which was the case of Paul. It is too much for any one to conflict with dangers without,
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and terrors within at once, when a man carries his life in his hand, and if then the thoughts of eternitie seise upon him,
and terrors within At once, when a man carries his life in his hand, and if then the thoughts of eternity seize upon him,
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1817
and distract him in his way; but when a man can say, I know my Redeemer lives:
and distract him in his Way; but when a man can say, I know my Redeemer lives:
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1818
and when this earthly house is dissolved, I have a building not made with hands eternal in the heavens: and when this earthly house is dissolved, I have a building not made with hands Eternal in the heavens:
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1819
and a man can with this light of the Lord walk through darkness;
and a man can with this Light of the Lord walk through darkness;
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1820
then the man can walk upon the high places of the earth, and his soul tread down strength.
then the man can walk upon the high places of the earth, and his soul tread down strength.
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1821
Thirdly, keep your souls constantly in waies of communion with the Lord; it is an excellent rule for Magistrates, Mich. 6.8 to do Iustice, and love mercy,
Thirdly, keep your Souls constantly in ways of communion with the Lord; it is an excellent Rule for Magistrates, Mich. 6.8 to do justice, and love mercy,
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1822
and walk humbly with their God, that the unction of God may be upon your hearts as well as upon your offices, that you may be every day annointed with fresh oyl: ye have need of new direction every day answerable to your fresh occasions and occurrences;and walk humbly with their God, that the unction of God may be upon your hearts as well as upon your Offices, that you may be every day anointed with fresh oil: you have need of new direction every day answerable to your fresh occasions and occurrences;
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1823
and it is a happy thing when a Magistrate can go to God in a straight,
and it is a happy thing when a Magistrate can go to God in a straight,
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1824
as David at Keilah, Lord, will Saul come down? I beseech thee tell thy servant:
as David At Keilah, Lord, will Saul come down? I beseech thee tell thy servant:
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1825
and when there is a continual secret entercourse between him and God, as 1 Sa. 9.15.
and when there is a continual secret intercourse between him and God, as 1 Sa. 9.15.
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1826
and the Lord told Samuel in his ear; a man hath his urim and thummim to consult with,and the Lord told Samuel in his ear; a man hath his urim and thummim to consult with,
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1827
an Oracle to go to from day to day;
an Oracle to go to from day to day;
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1828
and you have need of new assistance and encouragements daily, answerable to the new difficulties that do present themselves,
and you have need of new assistance and encouragements daily, answerable to the new difficulties that do present themselves,
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1829
and ye are the nails upon which all the burthen hangs, Isa. 22.24. and therefore you had need be fastned in a sure place;
and you Are the nails upon which all the burden hangs, Isaiah 22.24. and Therefore you had need be fastened in a sure place;
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1830
therefore it is that which the Lord did promise unto Jesus Christ when he did undertake the government of the world, Isa. 42.6. I have called thee in righteousness, I will hold thee by the hand, he shall not faile nor be discouraged:
Therefore it is that which the Lord did promise unto jesus christ when he did undertake the government of the world, Isaiah 42.6. I have called thee in righteousness, I will hold thee by the hand, he shall not fail nor be discouraged:
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1831
and truly there is nothing in the world can do it, unless the Lord daily stretch a banner of love over you, &c.
and truly there is nothing in the world can do it, unless the Lord daily stretch a banner of love over you, etc.
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1832
Fourthly, keep your selves from the sins that do ordinarily attend high places and imployments, Psalm 18.23. It is Davids great care to keep himself from his own iniquity: and they are commonly these.
Fourthly, keep your selves from the Sins that do ordinarily attend high places and employments, Psalm 18.23. It is Davids great care to keep himself from his own iniquity: and they Are commonly these.
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1833
First Pride, having your hearts lifted up above your brethren; it is a hard matter to keep a mans heart low in a high place,
First Pride, having your hearts lifted up above your brothers; it is a hard matter to keep a men heart low in a high place,
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1834
and to be like a spire-steeple, minimus in summo, smallest at top; for you are made of the same clay with other men:
and to be like a spire-steeple, minimus in Summo, Smallest At top; for you Are made of the same clay with other men:
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1835
only, as it is with the rainbow, it is but a common wattery cloud, and only by reflection it is enameled; rara virtus est humilitas honorata. Bernard. Secondly, Coveteousness.
only, as it is with the rainbow, it is but a Common wattery cloud, and only by reflection it is enameled; rara virtus est humilitas honorata. Bernard. Secondly, Covetousness.
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1836
It is one of the qualifications required in a Magistrate, Exod. 18.21. that he be one hating covetousness; and the bain of Magistracy is when every one is for his gain from his quarter, Isa. 56.11.
It is one of the qualifications required in a Magistrate, Exod 18.21. that he be one hating covetousness; and the bain of Magistracy is when every one is for his gain from his quarter, Isaiah 56.11.
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1837
the word in the Hebrew is NONLATINALPHABET ab extremitate sua: as far as he can reach and extend his authority, all is to fetch in gain for himself, and for his own advantage:
the word in the Hebrew is ab extremitate sua: as Far as he can reach and extend his Authority, all is to fetch in gain for himself, and for his own advantage:
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1838
for so, dives potestas pauperem facit •rempublicam: Salvian.
for so, dives potestas pauperem facit •rempublicam: Salvian.
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1839
Thirdly, Mercilesness, in laying heavy burdens upon others, which you will not touch with the least finger:
Thirdly, Mercilessness, in laying heavy burdens upon Others, which you will not touch with the least finger:
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1840
The four persecuting Monarchies are compared unto beasts for this cause, Dan. 7.2. Ye are called Fathers in the Scripture, & you should have compassion answerable to that relation you are called Gods and should in this in a special manner shew your selves children of your heavenly Father:
The four persecuting Monarchies Are compared unto beasts for this cause, Dan. 7.2. You Are called Father's in the Scripture, & you should have compassion answerable to that Relation you Are called God's and should in this in a special manner show your selves children of your heavenly Father:
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1841
it is a sad thing when it shall be said of you, their possessors slay them, & hold not themselves guilty;
it is a sad thing when it shall be said of you, their Possessors' slay them, & hold not themselves guilty;
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1842
their own Shepherds pitty them not, Zach. 11.5,6. but specially there is a tenderness to be used to the consciences of men:their own Shepherd's pity them not, Zach 11.5,6. but specially there is a tenderness to be used to the Consciences of men:
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1843
those I mean that are truly consciencious:
those I mean that Are truly conscientious:
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1844
and when by their general walking and by long experience you have in the judgement of charity ground to judge of it to be conscience, and not will, nor humour;
and when by their general walking and by long experience you have in the judgement of charity ground to judge of it to be conscience, and not will, nor humour;
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1845
suppose it be an error or a want of light in some things in which their judgement is not truly informed, shall we not say, God will reveal even this unto them;
suppose it be an error or a want of Light in Some things in which their judgement is not truly informed, shall we not say, God will reveal even this unto them;
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1846
See the indulgence of God unto a froward child, Isa. 5.7. I have seen his waies, and I will heal him, &c. and of Christ to Thomas who was a little willful also in his unbelief.
See the indulgence of God unto a froward child, Isaiah 5.7. I have seen his ways, and I will heal him, etc. and of christ to Thomas who was a little wilful also in his unbelief.
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1847
The complaint of old was under our former Governors, that if a wicked man had a dead member to be cut off, they did turn the back to the sword of Justice:
The complaint of old was under our former Governors, that if a wicked man had a dead member to be Cut off, they did turn the back to the sword of justice:
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1848
but if a Saint had but a hair to be pared off, then they did turn the edge of the sword and strike a full blow:
but if a Saint had but a hair to be pared off, then they did turn the edge of the sword and strike a full blow:
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1849
let it not be so said of you, when you rule over men, and those your brethren, whose Representatives you know you are,
let it not be so said of you, when you Rule over men, and those your brothers, whose Representatives you know you Are,
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1850
and profess your selves to lead by the cords of men, and the cords of love:
and profess your selves to led by the cords of men, and the cords of love:
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1851
amor nescit cogi: for they will never give Governors a place in the hearts of men, Ezck, 34.18 I will judge between the fat and lean cattle: amor nescit Cogi: for they will never give Governors a place in the hearts of men, Ezekiel, 34.18 I will judge between the fat and lean cattle:
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1852
for the fat eat up the good pasture and tread down the residue;
for the fat eat up the good pasture and tread down the residue;
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1853
they drink of the good water, and they foul the refidue with their fect, &c. this doth provoke the Lord to come in to Judge between them,they drink of the good water, and they foul the refidue with their fect, etc. this does provoke the Lord to come in to Judge between them,
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1854
yea to feed them with Judgement, &c. Fourthly delayes in Judgement: to defer Justice, is the next door to injustice:
yea to feed them with Judgement, etc. Fourthly delays in Judgement: to defer justice, is the next door to injustice:
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1855
and he in whose power it is to do a man right, doth him wrong all the time his right is delayed:
and he in whose power it is to do a man right, does him wrong all the time his right is delayed:
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1856
therefore let Iudgement be executed speedily, and let Justice run down 〈 … 〉 River, and Iudgement as a mighty stream:
Therefore let Judgement be executed speedily, and let justice run down 〈 … 〉 River, and Judgement as a mighty stream:
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1857
the 〈 … 〉 Nation is great in this respect that men 〈 … 〉 their undoing upon a •ommitte• from day to 〈 … 〉 they 〈 ◊ 〉,
the 〈 … 〉 nation is great in this respect that men 〈 … 〉 their undoing upon a •ommitte• from day to 〈 … 〉 they 〈 ◊ 〉,
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1858
or else if a Committee be procured it is with respect unto some few particular businesses in which themselves are engaged and when they are ended one is gone this way,
or Else if a Committee be procured it is with respect unto Some few particular businesses in which themselves Are engaged and when they Are ended one is gone this Way,
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1859
and another that, as if nothing were to be done for love of Justice, but barely to pleasure friends by whom they have been sollicited;
and Another that, as if nothing were to be done for love of justice, but barely to pleasure Friends by whom they have been solicited;
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1860
and by this means men do commonly say, the remedy 〈 ◊ 〉 worse then the disease;
and by this means men do commonly say, the remedy 〈 ◊ 〉 Worse then the disease;
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1861
and the best is a brtar and as a thorny hedge: as it is, Mich. 7.4 the sheep come for succor, their flesh is torn away: you should Iudge, NONLATINALPHABET;
and the best is a brtar and as a thorny hedge: as it is, Mich. 7.4 the sheep come for succour, their Flesh is torn away: you should Judge,;
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1862
when as it is the Apostles rule, and it will hold in all publick administrations,
when as it is the Apostles Rule, and it will hold in all public administrations,
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1863
and ye should be nails for the small vessels as well as the great cups and flaggons.
and you should be nails for the small vessels as well as the great cups and flaggons.
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1864
Your Iustice should be as large as Solomons wisdom, to reach as well to the hysop as unto the Cedar.
Your justice should be as large as Solomons Wisdom, to reach as well to the hyssop as unto the Cedar.
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1865
Secondly, you have another Vineyard, and that is your house, which in a more special manner is yours also:
Secondly, you have Another Vineyard, and that is your house, which in a more special manner is yours also:
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1866
for Magistrates have the subjects only in imperium, but not in patrimonium: and for this Joshua 24 15. I and my house will serve the Lord;
for Magistrates have the subject's only in imperium, but not in patrimonium: and for this joshua 24 15. I and my house will serve the Lord;
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1867
if he cannot by his authority work it amongst the people, yet he resolves it in his own family:
if he cannot by his Authority work it among the people, yet he resolves it in his own family:
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1868
though he cannot thrust them out of the Nation, yet he will put them out of his house and family;
though he cannot thrust them out of the nation, yet he will put them out of his house and family;
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1869
and it was the misery that David did bewail when he came to dye, though my house be not so with God, &c. He that cannot rule well his own house, how is he able to rule the Church of God? &c. and here give me leave to press a few things.
and it was the misery that David did bewail when he Come to die, though my house be not so with God, etc. He that cannot Rule well his own house, how is he able to Rule the Church of God? etc. and Here give me leave to press a few things.
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1870
First, walk you exemplarily in your family.
First, walk you exemplarily in your family.
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1871
Psal. 10.1 3. I will walk in the middle of my house with a perfect heart: Psalm 10.1 3. I will walk in the middle of my house with a perfect heart:
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1872
the matter is not so much what you are abroad in common view;
the matter is not so much what you Are abroad in Common view;
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1873
there is many a man that is like unto to the carbuncle, that which Rurus saith, Translucet ad modum ardentis prunae:
there is many a man that is like unto to the carbuncle, that which Rurus Says, Translucet ad modum Ardentis prunae:
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1874
and yet if you touch it, it is key cold. and yet if you touch it, it is key cold.
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1875
Secondly, let the Ordinances of God be set up in your family, that at least if you cannot joyn unto other Churches, you may have a Church in your house, which was the honour of some of the private Saints in Scripture:
Secondly, let the Ordinances of God be Set up in your family, that At least if you cannot join unto other Churches, you may have a Church in your house, which was the honour of Some of the private Saints in Scripture:
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1876
Ahraham had his Catechised servants, Gen. 14.14. the Hebrew word is, NONLATINALPHABET and it was the great honor that God did put upon him, I know that he wil teach his family to fear the Lord: Abraham had his Catechised Servants, Gen. 14.14. the Hebrew word is, and it was the great honour that God did put upon him, I know that he will teach his family to Fear the Lord:
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1877
There are many men that make great shows of Religion abroad, that if we look into their families, there is little difference between them and the families of the Heathen that know not God.
There Are many men that make great shows of Religion abroad, that if we look into their families, there is little difference between them and the families of the Heathen that know not God.
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1878
Thirdly, do not countenance those that are evil for any respect.
Thirdly, do not countenance those that Are evil for any respect.
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1879
Asa would not bear with the Queen his Mother if she set up an Idol in a grove,Asa would not bear with the Queen his Mother if she Set up an Idol in a grove,
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1880
but he deposed her from being Queen, &c. there is no relation that is to stand between God and duty:
but he deposed her from being Queen, etc. there is no Relation that is to stand between God and duty:
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1881
per calcatum perge patrem: Ierom. And in this case its our duty as it is Ieroms rule:per calcatum perge patrem: Jerom And in this case its our duty as it is Jeromes Rule:
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1882
and in such cases Iesus Christ put no difference between his Mother and another woman. VVhat have I to do with the woman? &c. and David, Psal. 101.6,7. My eyes shall be upon the faithful in the Land, that they may dwell with me;
and in such cases Iesus christ put no difference between his Mother and Another woman. What have I to do with the woman? etc. and David, Psalm 101.6,7. My eyes shall be upon the faithful in the Land, that they may dwell with me;
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1883
he that is perfect in his way shall serve me: he that works deceit shall not dwell in my house: he that is perfect in his Way shall serve me: he that works deceit shall not dwell in my house:
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1884
it is grace only that makes the difference with God;
it is grace only that makes the difference with God;
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1885
surely it should be the main difference with us also ▪ it is a common evil in a Magistrate, their servants oppress the people, but so did not •, said that godly Magistrate, for the fear of my God, &c. and Zeph. 1.9.
surely it should be the main difference with us also ▪ it is a Common evil in a Magistrate, their Servants oppress the people, but so did not •, said that godly Magistrate, for the Fear of my God, etc. and Zephaniah 1.9.
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1886
there will come a day when the Lord will punish them that leap upon the threshold, there will come a day when the Lord will Punish them that leap upon the threshold,
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1887
and fill their masters houses with violence and spoyl: qui praeda onusti, laetabundi, limen transilientes: and fill their Masters houses with violence and spoil: qui Praeda onusti, laetabundi, limen transilientes:
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1888
So Drusius. They did rejoyce that they had gotten a booty, and in such servants that are for their turn the masters can rejoyce; So Drusius. They did rejoice that they had got a booty, and in such Servants that Are for their turn the Masters can rejoice;
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1889
but thou dost then covet an evil covetousness unto thy house.
but thou dost then covet an evil covetousness unto thy house.
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1890
Fourthly, be diligent to know the state of thy family, and by consequence in bewailing the sins of it, Pro. 27.23. be diligent to know the state of thy flock, & look well to thy herds:
Fourthly, be diligent to know the state of thy family, and by consequence in bewailing the Sins of it, Pro 27.23. be diligent to know the state of thy flock, & look well to thy herds:
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1891
de diligenti rei familiaris administratione intelligitur: Cartwright. de diligenti rei familiaris administration intelligitur: Cartwright.
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1892
Next unto the state of a mans own heart, it is an evil to be a stranger to the state of his own house;
Next unto the state of a men own heart, it is an evil to be a stranger to the state of his own house;
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1893
and a man should be much in bewailing family evils and decaies, as we see it in David when he came to dye, though he make my house not to grow, &c.
and a man should be much in bewailing family evils and decays, as we see it in David when he Come to die, though he make my house not to grow, etc.
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1894
For, there is a curse on the families of men, and that curse many times cleaves to the house,
For, there is a curse on the families of men, and that curse many times cleaves to the house,
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1895
as we see it in the family of Ely, though a godly man;
as we see it in the family of Ely, though a godly man;
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1896
and of David, I will bring evil upon thy house, &c. And there shall not be an old man in the house of Ely for ever; Consider what a sad thing it is for God to curse a family.
and of David, I will bring evil upon thy house, etc. And there shall not be an old man in the house of Ely for ever; Consider what a sad thing it is for God to curse a family.
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1897
To entail mercies and promises on a family is sweet, &c. and as bitter is the entailing of a curse. Doctrine 2. The Keepers of other Vineyards, do many times neglect their own Vineyards;
To entail Mercies and promises on a family is sweet, etc. and as bitter is the entailing of a curse. Doctrine 2. The Keepers of other Vineyards, do many times neglect their own Vineyards;
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1898
See the instance of Iehu in the Magistracy, and of them in the ministery, Mat. 7 we have prophesied in thy name,
See the instance of Iehu in the Magistracy, and of them in the Ministry, Mathew 7 we have prophesied in thy name,
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1899
& we have eat and drank in thy presence, and in thy name have cast out Devils:
& we have eat and drank in thy presence, and in thy name have cast out Devils:
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1900
and we have done many mighty works for thee in the world.
and we have done many mighty works for thee in the world.
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1901
Men employed in the highest affairs in Church and state, and God hath used them as instruments of much good to others,
Men employed in the highest affairs in Church and state, and God hath used them as Instruments of much good to Others,
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1902
yet they themselves may be castawaies: and the reasons are these. First, their imployments do take up their hearts:
yet they themselves may be castaways: and the Reasons Are these. First, their employments do take up their hearts:
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1903
there is something of the thorn in every earthly employment, and it sucks the strength of the soul,
there is something of the thorn in every earthly employment, and it sucks the strength of the soul,
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1904
and a mans heart is apt to be drawn out inordinately to them, and to be over-shot into them, that there is no place for any thing else to grow there:
and a men heart is apt to be drawn out inordinately to them, and to be overshot into them, that there is no place for any thing Else to grow there:
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1905
and those sweet retirements of soul with God from day to day he is a stranger to,
and those sweet retirements of soul with God from day to day he is a stranger to,
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1906
when he wakes and should be with God:
when he wakes and should be with God:
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1907
now a crowd of worldly affairs press in upon him, and so by this means his soul is drowned in them.
now a crowd of worldly affairs press in upon him, and so by this means his soul is drowned in them.
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1908
It is strange to observe the highest degrees of temporary Believers, and that is the thorny ground; they were men that had great works upon them,
It is strange to observe the highest Degrees of temporary Believers, and that is the thorny ground; they were men that had great works upon them,
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1909
and were in high esteem in the Church: men of great gifts and eminency; and those that had suffered much for God, and the Gospel:
and were in high esteem in the Church: men of great Gifts and eminency; and those that had suffered much for God, and the Gospel:
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1910
and yet, licitis perimus omnes: they perish in the unlawful use of lawful things:
and yet, Licitis perimus omnes: they perish in the unlawful use of lawful things:
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1911
the creatures had taken up their hearts, and they were set upon them, and lose their souls in the persuite of them,
the creatures had taken up their hearts, and they were Set upon them, and loose their Souls in the persuite of them,
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1912
and calmely lay down in their graves, and be cast away in a calm before they are aware.
and calmly lay down in their graves, and be cast away in a Cam before they Are aware.
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1913
Secondly, they do take off the heart; for pectora nostra duas non admittentia curas; there can be no place;
Secondly, they do take off the heart; for pectora nostra Duas non admittentia curas; there can be no place;
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1914
for, intus existens prohibet alienum: when a mans heart goes out unto a thing, as Davids heart went out after Absolom:
for, intus existens Prohibet Alienum: when a men heart Goes out unto a thing, as Davids heart went out After Absalom:
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1915
and their hearts in Ezek. 31.33. went after their covetousness; set it upon God, and duties oftentimes, but its attendance is taken off by the affairs to which it is accustomed.
and their hearts in Ezekiel 31.33. went After their covetousness; Set it upon God, and duties oftentimes, but its attendance is taken off by the affairs to which it is accustomed.
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1916
There is that poyson in the creature, it is not only deceiving, but its defiling,
There is that poison in the creature, it is not only deceiving, but its defiling,
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1917
and there is that curse unless a man be very watchful, that will creep upon him in all imployments about the creature whatsoever;
and there is that curse unless a man be very watchful, that will creep upon him in all employments about the creature whatsoever;
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1918
the heart will be taken off from God thereby;
the heart will be taken off from God thereby;
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1919
there is a strange kind of Idolatry, summus seculi reatus, that doth vent and discover it self in the hearts of men in this kind, that the heart shall be taken off from duty whilest he is in the way of duty,
there is a strange kind of Idolatry, Summus Seculi Rheatus, that does vent and discover it self in the hearts of men in this kind, that the heart shall be taken off from duty whilst he is in the Way of duty,
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1920
and a lower imployment shall dead his heart unto that which is higher and more excellent,
and a lower employment shall dead his heart unto that which is higher and more excellent,
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1921
and yet the man shall please and satisfie himself fully in the one, with the constant and daily neglect of the other;
and yet the man shall please and satisfy himself Fully in the one, with the constant and daily neglect of the other;
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1922
and yet this shall be given unto him as a Rattle to stil his conscience if it cry, that he is called to publick employment;
and yet this shall be given unto him as a Rattle to still his conscience if it cry, that he is called to public employment;
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1923
if he be diligent in that, he thinks he hath done enough, &c.
if he be diligent in that, he thinks he hath done enough, etc.
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1924
Thirdly, a man that hath so neglected his own Vineyard, cannot look upon it but with grief, notwithstanding all his care of other Vineyards committed to his trust and care;
Thirdly, a man that hath so neglected his own Vineyard, cannot look upon it but with grief, notwithstanding all his care of other Vineyards committed to his trust and care;
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1925
and it is a sad thing in these respects.
and it is a sad thing in these respects.
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1926
First, it is said to think how I have neglected the great duties for which I came into the world;
First, it is said to think how I have neglected the great duties for which I Come into the world;
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1927
it is true, you are to serve your generation by the will of God: and there is a respect unto God to be put upon your meanest actions;
it is true, you Are to serve your generation by the will of God: and there is a respect unto God to be put upon your Meanest actions;
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1928
Do all to the glory of God, and it is this bent of the heart through Christ that makes them to be accepted of grace in ordine supernaturali: But yet though there be duties done to men wherein God is served,Do all to the glory of God, and it is this bent of the heart through christ that makes them to be accepted of grace in Order supernaturali: But yet though there be duties done to men wherein God is served,
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1929
yet the main of the man is to be laid out in the service of God,
yet the main of the man is to be laid out in the service of God,
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1930
and the duties between God and the mans own soul;
and the duties between God and the men own soul;
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1931
walk in and out before the people, yet Solomon my Son, know the God of thy Fathers and serve him, &c. it is sad to see the great Commandment neglected, &c. walk in and out before the people, yet Solomon my Son, know the God of thy Father's and serve him, etc. it is sad to see the great Commandment neglected, etc.
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1932
Secondly, it is sad to think how many precious opportunities and advantages I have lost:
Secondly, it is sad to think how many precious opportunities and advantages I have lost:
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1933
how many sweet motions and admonitions of the spirit have I posted unfruitfully over, and made the Lord to speak in vain in sweet illapses of the Spirit:
how many sweet motions and admonitions of the Spirit have I posted unfruitfully over, and made the Lord to speak in vain in sweet illapses of the Spirit:
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the Lord hath called upon me, but my worldly thoughts did lodge within me still,
the Lord hath called upon me, but my worldly thoughts did lodge within me still,
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and there was no place in my heart for such calls from God, and insinuations, &c. Surely there is a way of enjoying God even in worldly imployments,
and there was no place in my heart for such calls from God, and insinuations, etc. Surely there is a Way of enjoying God even in worldly employments,
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and God would never have put the soul upon them, that he might serve God in them to their own disadvantage, that they should have loss of him by it:
and God would never have put the soul upon them, that he might serve God in them to their own disadvantage, that they should have loss of him by it:
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Enoch walked with God, and he begat sons and daughters, Gen. 5.19. he did not retire and separate himself from the affairs of this life, &c. And the Angels that are imployed by Christ in the things of this world;Enoch walked with God, and he begat Sons and daughters, Gen. 5.19. he did not retire and separate himself from the affairs of this life, etc. And the Angels that Are employed by christ in the things of this world;
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for the spirit of the living creatures is in the wheels, and they are finite creatures and cannot be in a two-fold ubi at one and the same time,
for the Spirit of the living creatures is in the wheels, and they Are finite creatures and cannot be in a twofold ubi At one and the same time,
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and yet they lose nothing of the beatifical vision all the time of their administration;
and yet they loose nothing of the beatifical vision all the time of their administration;
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but their Angels, yea even while they are imployed for them, behold the face of their Father who is in heaven, Mat. 18.10.
but their Angels, yea even while they Are employed for them, behold the face of their Father who is in heaven, Mathew 18.10.
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and we need not lose our vision by our imployment, if the fault were not our own,
and we need not loose our vision by our employment, if the fault were not our own,
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1942
and and therefore it is sad, because it is our own sin that is the cause.
and and Therefore it is sad, Because it is our own since that is the cause.
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Thirdly, it is sad to see so many glorious works rejected, and so much labour lost, that shall never redound unto the mans account:
Thirdly, it is sad to see so many glorious works rejected, and so much labour lost, that shall never redound unto the men account:
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as we see in Iehu, it was a great work and service that he did:
as we see in Iehu, it was a great work and service that he did:
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and so that of Cyrus, but yet neither of their services stood upon record in reference to an eternal acceptation:
and so that of Cyrus, but yet neither of their services stood upon record in Referente to an Eternal acceptation:
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1946
Now to see a wise Counsellor, and a Statist, and a valiant Souldier, and a painful minister lay out himself unto the utmost,
Now to see a wise Counsellor, and a Statist, and a valiant Soldier, and a painful minister lay out himself unto the utmost,
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1947
and eat the bread of carefulness all his life time; and yet when he comes to give up an account, all is but a Cypher,
and eat the bred of carefulness all his life time; and yet when he comes to give up an account, all is but a Cypher,
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1948
because his main work went not on, because he took no care of his own Vineyard:
Because his main work went not on, Because he took no care of his own Vineyard:
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1949
therefore the Lord rejects his care of others:
Therefore the Lord rejects his care of Others:
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1950
as one saies, Si mihi daretur optio, eligerem Christiani rustici sordidissimum & maxime agreste opus, prae omnibus victoriis & triumphis Alexandri, Caesaris, on Gen. 31. for his work to be burnt,
as one Says, Si mihi daretur optio, eligerem Christians rustici sordidissimum & maxim agreste opus, Prae omnibus victoriis & triumphis Alexandri, Caesaris, on Gen. 31. for his work to be burned,
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and the man to suffer loss when he hath bestowed a great deal of pains in the building of it, &c.
and the man to suffer loss when he hath bestowed a great deal of pains in the building of it, etc.
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1952
Fourthly, it is more sad for the person to perish, and after all this to be cast away, that he that did save others, should himself be destroyed:
Fourthly, it is more sad for the person to perish, and After all this to be cast away, that he that did save Others, should himself be destroyed:
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he that was instrumental to save Kingdoms, and to settle Nations, that he himself should perish:
he that was instrumental to save Kingdoms, and to settle nations, that he himself should perish:
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1954
and he that did cast out Devils should be himself condemned with the Devils:
and he that did cast out Devils should be himself condemned with the Devils:
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1955
who would not pitty such a man that had gone along with and acted with the better party all his life time,
who would not pity such a man that had gone along with and acted with the better party all his life time,
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1956
and seemed very industrious and zealous in it also, as Iehu did, and been active in reformation and resolute,
and seemed very Industria and zealous in it also, as Iehu did, and been active in Reformation and resolute,
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1957
and yet the man cast away, because of the neglect of his own Vineyard: for as Heaven and Hell divide the world:
and yet the man cast away, Because of the neglect of his own Vineyard: for as Heaven and Hell divide the world:
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1958
so will Christ, and he is making preparation for it at the last day, Psal. 125.5. he will lead them forth with the workers of iniquity, with whom they seemed to have little acquaintance in times past:
so will christ, and he is making preparation for it At the last day, Psalm 125.5. he will led them forth with the workers of iniquity, with whom they seemed to have little acquaintance in times past:
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1959
but the Lord will put every man thus in his own place, with those of his own rank, whatever now he may seem to be a covering Cherub. Ezek. 28.14,16. Vse.
but the Lord will put every man thus in his own place, with those of his own rank, whatever now he may seem to be a covering Cherub. Ezekiel 28.14,16. Use.
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Now for the Lords sake, I beseech you, as you are made Keepers of the Vineyard,
Now for the lords sake, I beseech you, as you Are made Keepers of the Vineyard,
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1961
so be sure that you do keep your own Vineyard;
so be sure that you do keep your own Vineyard;
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if you could settle the Common-wealth in the most happy and flourishing condition that you could desire, all this would be nothing to thee, thou shouldst never see when God comes;
if you could settle the Commonwealth in the most happy and flourishing condition that you could desire, all this would be nothing to thee, thou Shouldst never see when God comes;
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for no man can receive benefit by others that keeps not his own Vineyard;
for no man can receive benefit by Others that keeps not his own Vineyard;
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let me tell you the sweetest fruits that the soul seeds on all his life time, are those that he gathers from his own Vine;
let me tell you the Sweetest fruits that the soul seeds on all his life time, Are those that he gathers from his own Vine;
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1965
and to quicken you to it, take but these few considerations. First, ye must all appear before the Iudgement seat of Christ:
and to quicken you to it, take but these few considerations. First, you must all appear before the Judgement seat of christ:
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1966
as he told his friends when he came to dye, he should not appear before God as a Doctor,
as he told his Friends when he Come to die, he should not appear before God as a Doctor,
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but he shall be dis-robed of all those any further then they refer to his works done in his body;
but he shall be disrobed of all those any further then they refer to his works done in his body;
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1968
but as a man only he shall appear and be Judged:
but as a man only he shall appear and be Judged:
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1969
death doth pluck the Princes Crown off his head, and the Iudges robes from off the back,
death does pluck the Princes Crown off his head, and the Judges robes from off the back,
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1970
and the Lord shall Iudge you without respect of persons: not so much how you have kept others, but how your own Vineyard:
and the Lord shall Judge you without respect of Persons: not so much how you have kept Others, but how your own Vineyard:
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1971
tantus quisque est quantus est apud deum: the Lord doth not value any man by his greatness, or place, or his honour,Tantus Quisque est quantus est apud God: the Lord does not valve any man by his greatness, or place, or his honour,
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or his office, but as he is instrumental in service, and as he did keep his own Vineyard.
or his office, but as he is instrumental in service, and as he did keep his own Vineyard.
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1973
Secondly, it is a comfortable argument to such a man, that he is placed in such a publick imployment in mercy,
Secondly, it is a comfortable argument to such a man, that he is placed in such a public employment in mercy,
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1974
if it doth not cause him to neglect his own Vineyard: and if he doth neglect it, it was in Iudgement that he was placed there:
if it does not cause him to neglect his own Vineyard: and if he does neglect it, it was in Judgement that he was placed there:
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1975
that creature which doth draw the heart off from God and duty, was given in a curse:
that creature which does draw the heart off from God and duty, was given in a curse:
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1976
and though it be a blessing in the thing yet it is a curse to the man:
and though it be a blessing in the thing yet it is a curse to the man:
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1977
if the table be a snare, its a curse: Iratus dat amanti quod male amat: and so it is of imployments also:
if the table be a snare, its a curse: Angered that Amanti quod male amat: and so it is of employments also:
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1978
there is a difference between the graces of a condition and the gifts of it.
there is a difference between the graces of a condition and the Gifts of it.
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1979
Iudas had the one, and so had Saul: but it was Paul and David had the other;Iudas had the one, and so had Saul: but it was Paul and David had the other;
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1980
and therefore the one might keep other Vineyards, but the other they also keep their own,
and Therefore the one might keep other Vineyards, but the other they also keep their own,
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1981
and that was a token they were called in mercy;
and that was a token they were called in mercy;
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1982
if thereupon thy heart neglects God, and thou grow remiss in reference unto thy eternal estate, take heed this be not NONLATINALPHABET to thee,
if thereupon thy heart neglects God, and thou grow remiss in Referente unto thy Eternal estate, take heed this be not to thee,
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and after all thy Religion, this is the time when God will turn thee off.
and After all thy Religion, this is the time when God will turn thee off.
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Thirdly, know that if you neglect your own Vineyards as Magistrates, there is a Iudgement will come upon you: remember Ezek. 21.10.
Thirdly, know that if you neglect your own Vineyards as Magistrates, there is a Judgement will come upon you: Remember Ezekiel 21.10.
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1985
Christ in his Iudgements will put no difference, he will lay you aside as a vessel in which there is no pleasure,
christ in his Judgments will put no difference, he will lay you aside as a vessel in which there is no pleasure,
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1986
and cast you out also as an abominable branch, Zach. 11.16. there is a Iudgement threatned on Magistrates, thy right arm shall wither, and thy right eye shall be put out: and cast you out also as an abominable branch, Zach 11.16. there is a Judgement threatened on Magistrates, thy right arm shall wither, and thy right eye shall be put out:
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he shall lose the gifts for government:
he shall loose the Gifts for government:
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1988
for they be of that nature that they may decay and be utterly lost, as it was with Saul when the Spirit of the Lord departed from him;
for they be of that nature that they may decay and be utterly lost, as it was with Saul when the Spirit of the Lord departed from him;
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1989
and all his authority and ruling power with the people shall be taken away, and the place that he had before in the hearts of the people, he shall lose for ever.
and all his Authority and ruling power with the people shall be taken away, and the place that he had before in the hearts of the people, he shall loose for ever.
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1990
Fourthly, if you perish, there will be more rejoycing then at the downfall of any men in the world:
Fourthly, if you perish, there will be more rejoicing then At the downfall of any men in the world:
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1991
therefore do not gratifie the enemies so much, that watch for your halting: and with Triumph the enemy will say, How is the hammer of the earth broken? you that God hath made victorious,
Therefore do not gratify the enemies so much, that watch for your halting: and with Triumph the enemy will say, How is the hammer of the earth broken? you that God hath made victorious,
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1992
and you have set your foot upon the necks of your enemies;
and you have Set your foot upon the necks of your enemies;
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1993
yea how would Satan rejoyce at such a fall, and all the damned spirits would sport themselves as it were, Isa. 44.9,10. art thou fallen from heaven O Lucifer the son of the morning, &c. and there are no men in the world that will perish with so much shame and confusion of face as you will do if the Lord reject you:
yea how would Satan rejoice At such a fallen, and all the damned spirits would sport themselves as it were, Isaiah 44.9,10. art thou fallen from heaven Oh Lucifer the son of the morning, etc. and there Are no men in the world that will perish with so much shame and confusion of face as you will do if the Lord reject you:
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1994
Therefore to conclude all, suffer this word of exhortation: seeing your mothers children have made you Keepers of the Vineyard, look upon that charge,
Therefore to conclude all, suffer this word of exhortation: seeing your mother's children have made you Keepers of the Vineyard, look upon that charge,
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1995
and let it not be neglected;
and let it not be neglected;
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1996
for the account of Nations will be dreadful when you come to give an account of your Steward-ship:
for the account of nations will be dreadful when you come to give an account of your Stewardship:
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1997
but however, above all keepings, keep your own Vineyard.
but however, above all keepings, keep your own Vineyard.
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1998
State Prosperitie, IN Keeping close to the Word. At a Fast in the Parliament house, Iune 31. 1653. JOSHUA 1.8.
State Prosperity, IN Keeping close to the Word. At a Fast in the Parliament house, Iune 31. 1653. JOSHUA 1.8.
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1999
Then shalt thou make thy way prosperous, and then thou shalt have good success. HEre Ioshua a holy man, and a godly Magistrate, is to undertake a great service;
Then shalt thou make thy Way prosperous, and then thou shalt have good success. Here Ioshua a holy man, and a godly Magistrate, is to undertake a great service;
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2000
he was to divide unto Israel the Land of Canaan for an inheritance, which God had promised unto their Fathers to give them.
he was to divide unto Israel the Land of Canaan for an inheritance, which God had promised unto their Father's to give them.
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2001
But great duties are commonly beset with great difficulties;
But great duties Are commonly beset with great difficulties;
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2002
therefore the heart of a man must have something to bear it up that is stronger then it self:
Therefore the heart of a man must have something to bear it up that is Stronger then it self:
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2003
suffultum est cor meum, &c. my heart is under-propped, Psal. 112.8. there is a double courage:suffultum est cor meum, etc. my heart is underpropped, Psalm 112.8. there is a double courage:
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2004
both which we find in Ioshua.
both which we find in Ioshua.
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2005
First, more particular in reference unto a service injoyned, and that is a courage in ventering upon dangers:
First, more particular in Referente unto a service enjoined, and that is a courage in venturing upon dangers:
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2006
for the sons of Anak be there, and their Cities walled up to heaven: they are a mighty warlike people, and in possession, and fortified:for the Sons of Anak be there, and their Cities walled up to heaven: they Are a mighty warlike people, and in possession, and fortified:
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2007
Yet be strong, for I have commanded thee; Yet be strong, for I have commanded thee;
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2008
there is a particular faith or considence that the Spirit puts into the hearts of the Saints:
there is a particular faith or confidence that the Spirit puts into the hearts of the Saints:
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2009
and this particular faith works from a particular courage, that though weak, yet by faith are made strong and become valiant in fight, Heb. 11. and with this God gives to his people two things,
and this particular faith works from a particular courage, that though weak, yet by faith Are made strong and become valiant in fight, Hebrew 11. and with this God gives to his people two things,
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2010
as Plut. saith were in Hannibal, Plurimum andaciae ad capienda pericula; & plurimum Consilii inter pericula ipsa:
as Plutarch Says were in Hannibal, Plurimum andaciae ad capienda pericula; & plurimum Consilii inter pericula ipsa:
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2011
he was bold in attempting, and yet wise in managing of the most difficult services; his courage wrought not rashness in him, nor his counsel wrought not slothfulness.
he was bold in attempting, and yet wise in managing of the most difficult services; his courage wrought not rashness in him, nor his counsel wrought not slothfulness.
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2012
Secondly, there is a more particular courage in reference to duty: be very couragious, and observe to do according unto all that the Lord commanded thee:
Secondly, there is a more particular courage in Referente to duty: be very courageous, and observe to do according unto all that the Lord commanded thee:
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2013
difficulties and dangers are properly the objects of courage; and many a man may be as couragious as a Lyon in a particular service,
difficulties and dangers Are properly the objects of courage; and many a man may be as courageous as a lion in a particular service,
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2014
and yet when he comes, to observe all that is commanded, in point of duty, his heart may fail him:
and yet when he comes, to observe all that is commanded, in point of duty, his heart may fail him:
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2015
men daring in dangers, are many times men fainting in duty;
men daring in dangers, Are many times men fainting in duty;
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2016
many a man in a particular service may have his heart with Iehu as an Adamant, to destroy all the house of Ahab, &c. but yet when he comes to a general obedience, he is as weak as water;
many a man in a particular service may have his heart with Iehu as an Adamant, to destroy all the house of Ahab, etc. but yet when he comes to a general Obedience, he is as weak as water;
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2017
for Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart:
for Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart:
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2018
there are duties that are discountenanced, and a man must go alone;
there Are duties that Are discountenanced, and a man must go alone;
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2019
at my first answer no man stood with me, all men forsook me, saith the Apostle, &c. but yet then a man must not forsake the service he is doing, either for God or his people;At my First answer no man stood with me, all men forsook me, Says the Apostle, etc. but yet then a man must not forsake the service he is doing, either for God or his people;
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2020
and there are some duties which lie upon a man, and which he undertakes, that enemies may oppose and observe him in,
and there Are Some duties which lie upon a man, and which he undertakes, that enemies may oppose and observe him in,
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as they did Daniel; yet he would venter his life to gain an hour at prayer;
as they did daniel; yet he would venture his life to gain an hour At prayer;
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and there are some duties that a man may with courage resist enemies in, and conquer all their opposition,
and there Are Some duties that a man may with courage resist enemies in, and conquer all their opposition,
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yet he may be betrayed by his friends: as we see in Rehoboam, 2 Chron. 3.7.
yet he may be betrayed by his Friends: as we see in Rehoboam, 2 Chronicles 3.7.
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there were gathered to him vain men, children of Belial, and they strengthened themselves against him, there were gathered to him vain men, children of Belial, and they strengthened themselves against him,
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but it was when he was young, (and yet he was fourtie years old) but he was young and tender-hearted, and could not withstand them: but it was when he was young, (and yet he was fourtie Years old) but he was young and tender-hearted, and could not withstand them:
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so also it is said of Zedekiah, that the men of his peace set him on and prevailed against him, &c. they that no enemies could conquer, have been overcome by their friends;
so also it is said of Zedekiah, that the men of his peace Set him on and prevailed against him, etc. they that no enemies could conquer, have been overcome by their Friends;
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wild counsellors they will prove ill friends: and thy feet will sink in the mire, and they will turn away back:
wild counsellors they will prove ill Friends: and thy feet will sink in the mire, and they will turn away back:
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they will leave thee to shift for thy self in the greatest of thy streights, nay they will be the worst enemies against thee;
they will leave thee to shift for thy self in the greatest of thy straights, nay they will be the worst enemies against thee;
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as an Ivy twists about an Oak, and lives by the sap of it, but he hath a root of his own,
as an Ivy twists about an Oak, and lives by the sap of it, but he hath a root of his own,
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and yet by his embraces he eats out the heart of it, and he doth flourish and grow green,
and yet by his embraces he eats out the heart of it, and he does flourish and grow green,
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but the Oak doth wither, who is thus imbraced and loseth its verdure from day to day, &c.
but the Oak does wither, who is thus embraced and loses its verdure from day to day, etc.
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And the rule of this courage must be the Law: Resolution without a rule, is like a horse without a bridle, which hath no restraint;
And the Rule of this courage must be the Law: Resolution without a Rule, is like a horse without a bridle, which hath no restraint;
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its running well but out of the way:
its running well but out of the Way:
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and it must be according to the Law known, and rightly understood, for he must meditate therein day and night;
and it must be according to the Law known, and rightly understood, for he must meditate therein day and night;
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it must dwell richly in him that is in authority: it must not be the Law unlorded, Mat. 15.6. the word is in the Greek, NONLATINALPHABET not by the traditions of men, nor by the frenzies and inspirations of men:it must dwell richly in him that is in Authority: it must not be the Law unlorded, Mathew 15.6. the word is in the Greek, not by the traditions of men, nor by the frenzies and inspirations of men:
pn31 vmb vvi av-j p-acp pno31 cst vbz p-acp n1: pn31 vmb xx vbi dt n1 vvd, np1 crd. dt n1 vbz p-acp dt jp, xx p-acp dt n2 pp-f n2, ccx p-acp dt n2 cc n2 pp-f n2:
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for there is a kind of mystical Divinity that is brought forth by men, that cannot be contented to be wise according unto what is written;
for there is a kind of mystical Divinity that is brought forth by men, that cannot be contented to be wise according unto what is written;
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that turn all the Scripture into fancies, and Allegories, and far fetched imaginations:
that turn all the Scripture into fancies, and Allegories, and Far fetched Imaginations:
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there is wisdom from beneath, and there is inspirations from Hell, when Satan will transform himself like an Angel of light, as well as there is inspirations from heaven:
there is Wisdom from beneath, and there is inspirations from Hell, when Satan will transform himself like an Angel of Light, as well as there is inspirations from heaven:
a-acp vbz n1 p-acp a-acp, cc pc-acp vbz n2 p-acp n1, c-crq np1 vmb vvi px31 av-j dt n1 pp-f n1, c-acp av c-acp pc-acp vbz n2 p-acp n1:
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but let me tell you, we must know no Law within us, but that which is derived from the Law without,
but let me tell you, we must know no Law within us, but that which is derived from the Law without,
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and answers to it as the Counterpain to the Copy; and we must know no other Christ, but he that was born at Bethlem;
and answers to it as the Counterpain to the Copy; and we must know no other christ, but he that was born At Bethlehem;
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and was crucified at Ierusalem: and no other Antichrist but mystical Babylon the mother of Harlots, which is the City that rules over the Kings of the earth;
and was Crucified At Ierusalem: and no other Antichrist but mystical Babylon the mother of Harlots, which is the city that rules over the Kings of the earth;
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and to speak of another spiritual Christ and Antichrist, apart from these, and so to turn all into fancies, this is not the Law as delivered by God,
and to speak of Another spiritual christ and Antichrist, apart from these, and so to turn all into fancies, this is not the Law as Delivered by God,
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but as framed by men whose fancies go beyond their faith, and their pride exceeds them both.
but as framed by men whose fancies go beyond their faith, and their pride exceeds them both.
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And this Law he should not only have in his heart and in his eye, but he should have it alwaies in his mouth;
And this Law he should not only have in his heart and in his eye, but he should have it always in his Mouth;
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he is not to depart from thence; non tantum sibi privatim, sed toti populo.
he is not to depart from thence; non Tantum sibi Privately, sed Totius populo.
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The knowledge that he hath of the Law of God, he should hold forth to the people in his government,
The knowledge that he hath of the Law of God, he should hold forth to the people in his government,
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and let him profess the truth which he doth believe; the same duty lies upon him, both as a Magistrate and as a man:
and let him profess the truth which he does believe; the same duty lies upon him, both as a Magistrate and as a man:
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or else, the ten Kings could never as Kings, destroy the whore; else as a Magistrate let him never be called Christian,
or Else, the ten Kings could never as Kings, destroy the whore; Else as a Magistrate let him never be called Christian,
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if he bear not the testimony of Christ; let him be Christian as a man, if he do profess Christ;
if he bear not the testimony of christ; let him be Christian as a man, if he do profess christ;
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but let him not be so as a Magistrate, that thinks he is born to do no more for Christ under whom he acts, then a Pagan is:
but let him not be so as a Magistrate, that thinks he is born to do no more for christ under whom he acts, then a Pagan is:
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All Magistracy came in by sin: nomen istud culpa meruit, & non natura:
All Magistracy Come in by since: Nome istud culpa meruit, & non Nature:
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est Remedium corruptae naturae: A natural subjection there should have been, but no civil subjection of one man to another; est Remedium corruptae naturae: A natural subjection there should have been, but no civil subjection of one man to Another;
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and it is by Jesus Christ after the fall, the government being put into his hands, Prov. 18.15,16.
and it is by jesus christ After the fallen, the government being put into his hands, Curae 18.15,16.
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by me Kings raign; it is not spoken of Christ barely as God, but as Mediator in a Covenant, and Decree:by me Kings Reign; it is not spoken of christ barely as God, but as Mediator in a Covenant, and decree:
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so that the Government of all Nations belongs to him, he is King of Kings;
so that the Government of all nations belongs to him, he is King of Kings;
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and they that will serve him must not only do his work, but serve his end:
and they that will serve him must not only do his work, but serve his end:
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now his end is that the Providential Kingdom be subordinate to the Spiritual, Eph. 1. ult. and that must be their aim also,
now his end is that the Providential Kingdom be subordinate to the Spiritual, Ephesians 1. ult. and that must be their aim also,
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or else they will never be accepted of Christ:
or Else they will never be accepted of christ:
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as we see it in Iehu: notwithstanding the great services he did, yet because his end was not Gods, therefore they were not accepted.
as we see it in Iehu: notwithstanding the great services he did, yet Because his end was not God's, Therefore they were not accepted.
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We come not to Magistrates for a Confession of faith in this, as if the Gospel had not strength enough of it self to defend it:
We come not to Magistrates for a Confessi of faith in this, as if the Gospel had not strength enough of it self to defend it:
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there was a time when Magistrates were not Christian and yet the Gospel wanted not its defence:
there was a time when Magistrates were not Christian and yet the Gospel wanted not its defence:
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and when the Magistrate is Christian, we know Diabolus nondum factus est Christianus, Aust. We have the same Law-giver, who is the Judge:
and when the Magistrate is Christian, we know Diabolus Nondum factus est Christian, Aust. We have the same Lawgiver, who is the Judge:
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and we know, the Churches support tarries not for man, it waits not for the sons of men, Mich. 5.7. it hath in a readiness to revenge all disobedience.
and we know, the Churches support tarries not for man, it waits not for the Sons of men, Mich. 5.7. it hath in a readiness to revenge all disobedience.
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I do profess, that were it not that we desire to be sensible of Gods dishonour,
I do profess, that were it not that we desire to be sensible of God's dishonour,
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and dare not but be faithful unto your souls, and the Nations good, because we know that the soul of the Lord will be dis-joynted by these means, we should never so much as move you in this kind:
and Dare not but be faithful unto your Souls, and the nations good, Because we know that the soul of the Lord will be disjointed by these means, we should never so much as move you in this kind:
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for we know, that the 〈 ◊ 〉 and stubble the fire will consume them:
for we know, that the 〈 ◊ 〉 and stubble the fire will consume them:
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and we know, that the day of the Lord will come, when he will destroy Antichrist with the breath of his mouth,
and we know, that the day of the Lord will come, when he will destroy Antichrist with the breath of his Mouth,
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and the brightness of his coming: and all these which are but appendixes will vanish with them;and the brightness of his coming: and all these which Are but appendixes will vanish with them;
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only we would not have you neglect your duty, and thereby bring a guilt upon your selves and upon your government;
only we would not have you neglect your duty, and thereby bring a guilt upon your selves and upon your government;
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and we would not have you lose your share in the honour of it before God and the Nations:
and we would not have you loose your share in the honour of it before God and the nations:
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and after such solemn professions and publick expectations to the contrary, and now to be put off from them by fancies, suspitions of impositions,
and After such solemn professions and public Expectations to the contrary, and now to be put off from them by fancies, suspicions of impositions,
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and that from men that never desired any thing from you but a publick owning of those things, which we know you dare not deny to be truths:
and that from men that never desired any thing from you but a public owning of those things, which we know you Dare not deny to be truths:
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and a not-countenancing (if we may not attain a discountenancing) of the contrary. Neither is profession enough, but there must be an answerable practice:
and a not-countenancing (if we may not attain a discountenancing) of the contrary. Neither is profession enough, but there must be an answerable practice:
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the Magistrate must observe to do all that is commanded therein: it is obedience that is the life of the Law:
the Magistrate must observe to do all that is commanded therein: it is Obedience that is the life of the Law:
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he must be ready to do every good work: without practice the Law is but a dead letter to a man:
he must be ready to do every good work: without practice the Law is but a dead Letter to a man:
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and it is the fruit of grace, Eph. 2.10. created in Christ unto good works: dead works flow from a dead man;
and it is the fruit of grace, Ephesians 2.10. created in christ unto good works: dead works flow from a dead man;
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a man that is living will act lively;
a man that is living will act lively;
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and its the glory of our profession, let your light so shine before men, that they may see your good works, &c. If we speak never so high and Angelical,
and its the glory of our profession, let your Light so shine before men, that they may see your good works, etc. If we speak never so high and Angelical,
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yet if our conversation be not in heaven, we do nothing our waies are in hell,
yet if our Conversation be not in heaven, we do nothing our ways Are in hell,
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when our words seem to be in heaven: the Angels and those that stand by, they receive that they may do:
when our words seem to be in heaven: the Angels and those that stand by, they receive that they may do:
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they go and come as lightning: they go and come as lightning:
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they are ready and speedy in it, and they that do so shall have a place amongst them, Zach. 3.7. and there is the same distance between God and great men, that is between him and mean men:
they Are ready and speedy in it, and they that do so shall have a place among them, Zach 3.7. and there is the same distance between God and great men, that is between him and mean men:
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for he regards the rich no more then the poor, they are all the work of his hands;
for he regards the rich no more then the poor, they Are all the work of his hands;
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they shall be all judged alike, and shall all stand up alike before the Judgement Seat of Christ;
they shall be all judged alike, and shall all stand up alike before the Judgement Seat of christ;
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distances amongst men may perswade the vain mind of man that there is something that makes them differ: but with the Lord it is not so:
distances among men may persuade the vain mind of man that there is something that makes them differ: but with the Lord it is not so:
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and it is a small thing, as well as a vain, to profess we know God, when in works we deny him.
and it is a small thing, as well as a vain, to profess we know God, when in works we deny him.
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And the fruit of all this is, that thou maist make thy way prosperous, and then thou shalt have good success: the words have many efficacies;
And the fruit of all this is, that thou Mayest make thy Way prosperous, and then thou shalt have good success: the words have many efficacies;
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prosperous, that is, to have all things go well with him: and his undertaking to answer his design:prosperous, that is, to have all things go well with him: and his undertaking to answer his Design:
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whereas many times it doth not, but the contrary: and the counsels of wise men are turned backwards:
whereas many times it does not, but the contrary: and the Counsels of wise men Are turned backwards:
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and though they conceive one thing, yet another is brought forth: it is as the Greek NONLATINALPHABET;
and though they conceive one thing, yet Another is brought forth: it is as the Greek;
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a man that goes well on in his way: and it is the same word used, Psal. 1. Whatsoever he does shall prosper:
a man that Goes well on in his Way: and it is the same word used, Psalm 1. Whatsoever he does shall prosper:
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and the other word for good success, it doth signifie to do wisely: the Septuagint NONLATINALPHABET;
and the other word for good success, it does signify to do wisely: the septuagint;
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viam tuam diriges, & intelliges eam, Jerom. Res tanta est ex qua omnis ratio Magistratus bene gerendi pendebat, inculcanda est. Massius in loc. Doctrine. viam tuam Dirges, & intelliges eam, Jerome Rest tanta est ex qua omnis ratio Magistratus bene gerendi pendebat, inculcanda est. Massius in loc. Doctrine.
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The only way for a godly Magistrate to rule wisely and prosperously, is, in all his government to have respect unto the word, and to keep close thereunto. The only Way for a godly Magistrate to Rule wisely and prosperously, is, in all his government to have respect unto the word, and to keep close thereunto.
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First, this is the way to walk by an un-erring rule:
First, this is the Way to walk by an unerring Rule:
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let me tell you, the policies of men will deceive you, for they do many times deceive themselves:
let me tell you, the policies of men will deceive you, for they do many times deceive themselves:
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the wise are taken in their own craft, and burnt as Bees in their own hives; the wise Are taken in their own craft, and burned as Bees in their own hives;
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and the Devil doth commonly make use of the wisdom of the wise; also cupit & diabolus, &c. Satan hath his NONLATINALPHABET, and his NONLATINALPHABET:
and the devil does commonly make use of the Wisdom of the wise; also Cupit & diabolus, etc. Satan hath his, and his:
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any man can act the Devils lusts, but all men cannot understand and reach his depths; therefore the Devil will make use of wise men in the world this way:
any man can act the Devils Lustiest, but all men cannot understand and reach his depths; Therefore the devil will make use of wise men in the world this Way:
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but this is a rule in which a man shall never err, never miscarry, Prov. 19.16. he that keeps the Commandments, keeps his soul:
but this is a Rule in which a man shall never err, never miscarry, Curae 19.16. he that keeps the commandments, keeps his soul:
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and, as many as walk according to this rule, peace be upon them: it is the way to peace only.
and, as many as walk according to this Rule, peace be upon them: it is the Way to peace only.
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Secondly, this is the only vvay to rule with God, Hos. 11.12. they rule for God;
Secondly, this is the only Way to Rule with God, Hos. 11.12. they Rule for God;
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ye Iudge not for men, but for the Lord: and it is a great happiness to have God rule with them:you Judge not for men, but for the Lord: and it is a great happiness to have God Rule with them:
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there are tvvo great Judgements that in a special manner vve should fear:
there Are tvvo great Judgments that in a special manner we should Fear:
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the one is to have God to depart from our Magistrates, and the other from our Ordinances, 2 King. 18.6,7. Hezekiah clave to the Lord, and departed not from him, but kept his Commandments;
the one is to have God to depart from our Magistrates, and the other from our Ordinances, 2 King. 18.6,7. Hezekiah clave to the Lord, and departed not from him, but kept his commandments;
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so the Lord was with him, and he prospered in all things he took in hand: so the Lord was with him, and he prospered in all things he took in hand:
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every Government doth stand upon a double Covenant. First, between God and the Magistrate. Secondly, between the Magistrate and the people: 2 King. 11.17. between the Lord and the King and the people, that they should be the Lords people:
every Government does stand upon a double Covenant. First, between God and the Magistrate. Secondly, between the Magistrate and the people: 2 King. 11.17. between the Lord and the King and the people, that they should be the lords people:
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likewise between the King and the people: likewise between the King and the people:
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So that a people coming under the authority of men, and obeying them for conscience sake, it is still with respect unto the authority of God, that they will so be under government,
So that a people coming under the Authority of men, and obeying them for conscience sake, it is still with respect unto the Authority of God, that they will so be under government,
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as they wil be the Lords people still;
as they will be the lords people still;
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& therefore the care of Magistrates should be, not only that they rule in a way of providence, Dan. 4.17. but in a way of grace, Magnus Caesar, sed Deo minor;
& Therefore the care of Magistrates should be, not only that they Rule in a Way of providence, Dan. 4.17. but in a Way of grace, Magnus Caesar, sed God minor;
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and whilest the Magistrate rules according to the word of God, and hath respect to it in his Government,
and whilst the Magistrate rules according to the word of God, and hath respect to it in his Government,
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so long God rules in and with the Magistrate, and therefore all that he doth undertake shall prosper.
so long God rules in and with the Magistrate, and Therefore all that he does undertake shall prosper.
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Thirdly, this is the only way to have the spirit to be their guide in Government:
Thirdly, this is the only Way to have the Spirit to be their guide in Government:
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he hath undertaken to his people to be NONLATINALPHABET, a Leader; not only as Saints, as he is to all the Saints in general,
he hath undertaken to his people to be, a Leader; not only as Saints, as he is to all the Saints in general,
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but also in their particular places, and callings, and imployments, Ioh. 16.13. he shall lead you into all truth:
but also in their particular places, and callings, and employments, John 16.13. he shall led you into all truth:
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it is not to be understood in omnem veritatem absolute, but necessariam: all that is necessary to your calling, imployments and condition in which he hath set you;
it is not to be understood in omnem veritatem absolute, but Necessariam: all that is necessary to your calling, employments and condition in which he hath Set you;
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and where shall a man hear the voice of the spirit speaking, but in the word? it is in the Sanctuary of the Lord: there David found the rule: he was shewed the way;
and where shall a man hear the voice of the Spirit speaking, but in the word? it is in the Sanctuary of the Lord: there David found the Rule: he was showed the Way;
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the way of the spirit is in the word:
the Way of the Spirit is in the word:
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it is the light that shines in a dark place, unto which you do well to give heed. it is the Light that shines in a dark place, unto which you do well to give heed.
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Fourthly, this is the way to come under the favourable aspect of many gracious promises of success and prosperitie in your undertakings and administrations, 1 King. 2.3.
Fourthly, this is the Way to come under the favourable aspect of many gracious promises of success and Prosperity in your undertakings and administrations, 1 King. 2.3.
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Keep the charge of the Lord thy God, his Statutes, his Commandments, his Judgements, his Testimonies that thou mayst prosper in all that thou doest, Keep the charge of the Lord thy God, his Statutes, his commandments, his Judgments, his Testimonies that thou Mayest prosper in all that thou dost,
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and whithersoever thou turnest thy self, 2 Chron. 22.13. Only the Lord give thee wisdom, that thou mayst keep the Law of the Lord thy God:
and whithersoever thou Turnest thy self, 2 Chronicles 22.13. Only the Lord give thee Wisdom, that thou Mayest keep the Law of the Lord thy God:
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then shalt thou prosper, &c. 2 Chron. 24.20. Zachary was cloathed with the spirit: and he had need be so, that speaks to an apostatizing Magistracie, and to a revolted and backsliding people:then shalt thou prosper, etc. 2 Chronicles 24.20. Zachary was clothed with the Spirit: and he had need be so, that speaks to an apostatizing Magistracy, and to a revolted and backsliding people:
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and, he said that they did transgress the Commandment of the Lord, and therefore they could not prosper: and Zach. 11.16. there is an Idol Shepherd, (or a foolish Shepherd) it points unto the folly of the Government that was afterward to arise:
and, he said that they did transgress the Commandment of the Lord, and Therefore they could not prosper: and Zach 11.16. there is an Idol Shepherd, (or a foolish Shepherd) it points unto the folly of the Government that was afterwards to arise:
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that is, when they did forsake the Law of the Lord, and what wisdom was there in them then? Their Arm, their power and authority with the people;
that is, when they did forsake the Law of the Lord, and what Wisdom was there in them then? Their Arm, their power and Authority with the people;
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and their Eye, their counsel shall be nothing, but they shall err, and cause the people to err in every work of their hands, the Lord will mingle a perverse spirit upon them, &c. Use.
and their Eye, their counsel shall be nothing, but they shall err, and cause the people to err in every work of their hands, the Lord will mingle a perverse Spirit upon them, etc. Use.
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Then surely this is the way for you to prosper, and this will be your wisdom in the sight of the Nations, to keep close to the word:
Then surely this is the Way for you to prosper, and this will be your Wisdom in the sighed of the nations, to keep close to the word:
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and here I shall exhort you to keep close to the word, First, in the Doctrine of it.
and Here I shall exhort you to keep close to the word, First, in the Doctrine of it.
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Secondly, in the worship it holds forth. Thirdly, in practice. First, for Doctrine:
Secondly, in the worship it holds forth. Thirdly, in practice. First, for Doctrine:
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Let the word be alwaies before you, that you may receive it, and give a testimony to it:
Let the word be always before you, that you may receive it, and give a testimony to it:
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there is a form of Doctrine, a pattern of wholsome words: there is a personal foundation, and there is a doctrinal foundation, Heb. 6.1. Rev. 21.14. which the Saints ought to build upon;
there is a from of Doctrine, a pattern of wholesome words: there is a personal Foundation, and there is a doctrinal Foundation, Hebrew 6.1. Rev. 21.14. which the Saints ought to built upon;
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& all the superstructures, let them be for clearing the truth and establishing, not for subverting of the faith: Sit profectus fidei, non permutatio;
& all the superstructures, let them be for clearing the truth and establishing, not for subverting of the faith: Fit profectus fidei, non permutatio;
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under persecution Satan acted another part; Cogit homines negare Christum, nunc docet: Austin. Here are three things that I shall speak to.
under persecution Satan acted Another part; Cogit homines negare Christ, nunc docet: Austin. Here Are three things that I shall speak to.
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First, that the great interest Christ hath in the world is Truth. First, it is that by which Christ rules and conquers, Psal. 110.2. Rev. 6.2.
First, that the great Interest christ hath in the world is Truth. First, it is that by which christ rules and conquers, Psalm 110.2. Rev. 6.2.
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Secondly, it is that upon which the Church stands, Eph. 2.20. Churches are said to be the great interest of Christ in the world:
Secondly, it is that upon which the Church Stands, Ephesians 2.20. Churches Are said to be the great Interest of christ in the world:
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and indeed it is true, that for the Saints sake, and the Churches sake, the world stands;
and indeed it is true, that for the Saints sake, and the Churches sake, the world Stands;
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but he now that would destroy truth, overthrows the foundation upon which the Church is built:
but he now that would destroy truth, overthrows the Foundation upon which the Church is built:
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we speak of persecution, and there is a great cry of persecution;
we speak of persecution, and there is a great cry of persecution;
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but the greatest persecution that ever was or can be to the Church, was not in destroying their persons,
but the greatest persecution that ever was or can be to the Church, was not in destroying their Persons,
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but in over-throwing the truths upon which the Church is built:
but in overthrowing the truths upon which the Church is built:
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therefore Hereticks have been the greatest persecutors, &c. Thirdly, truth is that by which holiness is maintained in the world, Ioh. 17.17. sanctifie them by thy truth, thy word is truth.
Therefore Heretics have been the greatest persecutors, etc. Thirdly, truth is that by which holiness is maintained in the world, John 17.17. sanctify them by thy truth, thy word is truth.
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Now for men to cry up holiness, and decry truth, it is oppositio in adjecto: the Lord loves his people,
Now for men to cry up holiness, and decry truth, it is Opposition in Adjecto: the Lord loves his people,
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but he loves his truth above all;
but he loves his truth above all;
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and it is dangerous to set a mans self against that which Christ specially will own and advance, he hath exalted his word above all his name.
and it is dangerous to Set a men self against that which christ specially will own and advance, he hath exalted his word above all his name.
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Secondly, no Nation did ever prosper, that did ever set themselves against Truth; and no Magistrates did ever prosper in their Government, that did set themselves against Truths,
Secondly, no nation did ever prosper, that did ever Set themselves against Truth; and no Magistrates did ever prosper in their Government, that did Set themselves against Truths,
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and did countenance and favour them that did it: to give you a few instances: First, consider, the Jews Idolatry before their captivity, was their great sin: but afterward they departed;
and did countenance and favour them that did it: to give you a few instances: First, Consider, the jews Idolatry before their captivity, was their great since: but afterwards they departed;
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Non prius facti sint haeretici quam esse Idololatrae destissent: then here sies sprung up;Non prius facti sint haeretici quam esse Idolaters destissent: then Here sies sprung up;
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and it will appear that their opposing of truth, and suffering these to get ground, and make merchandize of the people, was the destruction of the City, rather then the Army of the Romans that came against them,
and it will appear that their opposing of truth, and suffering these to get ground, and make merchandise of the people, was the destruction of the city, rather then the Army of the Romans that Come against them,
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as Josephus, &c. The Rulers, they favoured those that opposed Truth, and did aide themselves, and took their parts, and contended for them:
as Josephus, etc. The Rulers, they favoured those that opposed Truth, and did aid themselves, and took their parts, and contended for them:
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the Roman Empire it was the flood:
the Roman Empire it was the flood:
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the Arrian heresie their Emperours favoured it, and taking part with them that brought in the Goths and the Barbarous Nations upon them,
the Arrian heresy their emperors favoured it, and taking part with them that brought in the Gothis and the Barbarous nations upon them,
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and extinguished all the glory of their antient Government: the Star wormwood in Augustulus falling from heaven:
and extinguished all the glory of their ancient Government: the Star wormwood in Augustulus falling from heaven:
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And the Eastern part, the seven Churches of Asia, the Doctrine of the Nicolaitans, and the doctrine of the woman Iezebel, brought the Saracens upon them:
And the Eastern part, the seven Churches of Asia, the Doctrine of the Nicolaitans, and the Doctrine of the woman Iezebel, brought the Saracens upon them:
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I might instance in many other;
I might instance in many other;
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but here at home though there was a persecution before, and it may be in regard of restraint,
but Here At home though there was a persecution before, and it may be in regard of restraint,
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as great well nigh as was afterward, but yet their sins never came to a ripeness till they did begin to make void the Law of God, and labour to bring in the Doctrine of Poperie amongst us, and Arminianism;
as great well High as was afterwards, but yet their Sins never Come to a ripeness till they did begin to make void the Law of God, and labour to bring in the Doctrine of Popery among us, and Arminianism;
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and the Rulers took part with them, and favoured the Doctrine, and Teachers:
and the Rulers took part with them, and favoured the Doctrine, and Teachers:
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and that brought in corrupt worship, and this filled their measure, and then did God awaken the souls of his servants to cry to him;
and that brought in corrupt worship, and this filled their measure, and then did God awaken the Souls of his Servants to cry to him;
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and indeed, what can the righteous do when the foundations are destroyed? and the Lord was pleased to hear and to awake:
and indeed, what can the righteous doe when the foundations Are destroyed? and the Lord was pleased to hear and to awake:
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when men in authority will favour and countenance those that endeavour to overthrow truth, then God will pour contempt upon them, &c. and if there were no more but this, it will clear it, that the Churches are the great interest of Nations which have been formerly:
when men in Authority will favour and countenance those that endeavour to overthrow truth, then God will pour contempt upon them, etc. and if there were no more but this, it will clear it, that the Churches Are the great Interest of nations which have been formerly:
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and if destroying of the truths of God be the greatest persecution of Churches that can be,
and if destroying of the truths of God be the greatest persecution of Churches that can be,
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and the greatest wrong that is done or can be done unto them, and let the Churches be corrupted, let me tell you, the end will be with a flood:
and the greatest wrong that is done or can be done unto them, and let the Churches be corrupted, let me tell you, the end will be with a flood:
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they were the sins of the sons of God that in a special manner brought the flood upon the world.
they were the Sins of the Sons of God that in a special manner brought the flood upon the world.
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We may speak of Poperie, and cry out of Antichrist:
We may speak of Popery, and cry out of Antichrist:
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but for the Antichrist that denyes the Father and the Son, that they never did directly, but consequentially:
but for the Antichrist that Denies the Father and the Son, that they never did directly, but consequentially:
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and yet if the main Doctrine of Antichrist be received, favoured and countenanced, and the Teachers of them,
and yet if the main Doctrine of Antichrist be received, favoured and countenanced, and the Teachers of them,
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surely the greatest part of Antichrist is amongst us: Bernard speaks of one Peter Aboliardus in his time, Cum de Trinitate loquitur sapit Arius: cum de gratia Pelagius: cum de persona Christi Nestorius.
surely the greatest part of Antichrist is among us: Bernard speaks of one Peter Aboliardus in his time, Cum de Trinitate loquitur sapit Arius: cum de Gratia Pelagius: cum de persona Christ Nestorius.
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There are some men that are nothing else, all their Religion is a bundle of old and absolete herisies.
There Are Some men that Are nothing Else, all their Religion is a bundle of old and absolete heresies.
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I speak not this to stir you up to an imposition of Doctrines upon the consciences of men, which is commonly objected,
I speak not this to stir you up to an imposition of Doctrines upon the Consciences of men, which is commonly objected,
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and that all our dictates must be received:
and that all our dictates must be received:
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a liberty and an indulgence I pray you to allow in those things wherein it may be granted:
a liberty and an indulgence I pray you to allow in those things wherein it may be granted:
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but a bounding of mens spirits by the word, is not bounding of the spirit,
but a bounding of men's spirits by the word, is not bounding of the Spirit,
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& an imposing those things, at least not to be disputed, which the Scripture saith without the believing of them men cannot be saved, this is no dangerous imposition:
& an imposing those things, At least not to be disputed, which the Scripture Says without the believing of them men cannot be saved, this is no dangerous imposition:
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but yet this I press not, but only that as you are in authority, you would not countenance such Teachers,
but yet this I press not, but only that as you Are in Authority, you would not countenance such Teachers,
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and that you would give your testimony unto the truths of God, and let the Nation,
and that you would give your testimony unto the truths of God, and let the nation,
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yea all the Nations of the earth know, that you are not departed from the faith to follow such lying vanities;
yea all the nations of the earth know, that you Are not departed from the faith to follow such lying vanities;
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and this should I look upon as a glorious answer of the prayers of this day,
and this should I look upon as a glorious answer of the Prayers of this day,
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and that you do not involve your selves and the Nation in the ruine of these things threatned and feared in the judgement of most that are godly and considering Christians.
and that you do not involve your selves and the nation in the ruin of these things threatened and feared in the judgement of most that Are godly and considering Christians.
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Thirdly, hence also I cannot but infer, that they are the greatest enemies unto the Church of God,
Thirdly, hence also I cannot but infer, that they Are the greatest enemies unto the Church of God,
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and to any Nation, that do endeavour to corrupt the Doctrines of Religion, and are to be looked upon as such;
and to any nation, that do endeavour to corrupt the Doctrines of Religion, and Are to be looked upon as such;
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though they may be men of great parts, and otherwise for a State interest useful;
though they may be men of great parts, and otherwise for a State Interest useful;
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yet if the bent of their spirits do run out this way, to corrupt the Doctrines of godliness,
yet if the bent of their spirits do run out this Way, to corrupt the Doctrines of godliness,
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& to oppose and decry them that do support them, let me tell you, all the service that they can do you, will not countervail this loss;
& to oppose and decry them that do support them, let me tell you, all the service that they can do you, will not countervail this loss;
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for though they may be cryed up for Saints, yet these are the great Engineers for Satan in the world:
for though they may be cried up for Saints, yet these Are the great Engineers for Satan in the world:
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as Iraeneus hath a story of Cerinthus, whom he calls, NONLATINALPHABET, and they are the greatest designers for Popery:
as Irenaeus hath a story of Cerinthus, whom he calls,, and they Are the greatest designers for Popery:
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I will not say it is finis operantis, but operis it is: as Contzen the Jesuite, Error cui patrocinium deerit, sine pugna concidet:
I will not say it is finis operantis, but operis it is: as Contzen the Jesuit, Error cui patrocinium deerit, sine pugna concidet:
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This I speak as that which I am perswaded in my conscience will and doth provoke God both against you and your Government, &c.
This I speak as that which I am persuaded in my conscience will and does provoke God both against you and your Government, etc.
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Secondly, keep close to the word in the matter of worship: services tendred unto God must be word-service: and if not, you will never prosper: for else,
Secondly, keep close to the word in the matter of worship: services tendered unto God must be word-service: and if not, you will never prosper: for Else,
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First, it is worshiping of Devils, and not God, Rev. 9.20.
First, it is worshipping of Devils, and not God, Rev. 9.20.
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Now to bring in worshiping of Devils amongst you and not God, will be that which will cause the Lord to depart from you.
Now to bring in worshipping of Devils among you and not God, will be that which will cause the Lord to depart from you.
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Secondly, it is an image of Idolatry: and so much the greater, if there be a hand of the antients of Israel in it, Ezek. 8.3. it will provoke God to depart from a Nation.
Secondly, it is an image of Idolatry: and so much the greater, if there be a hand of the ancients of Israel in it, Ezekiel 8.3. it will provoke God to depart from a nation.
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Thirdly, this hath destroyed the most flourishing Churches and Nations, Hos. 8.5,6. Thy Calf Oh Samaria hath cast thee off, &c. and the Eastern part of the Empire, Rev. 9.20. It was their Idolatry in worship that did it.
Thirdly, this hath destroyed the most flourishing Churches and nations, Hos. 8.5,6. Thy Calf O Samaria hath cast thee off, etc. and the Eastern part of the Empire, Rev. 9.20. It was their Idolatry in worship that did it.
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Fourthly, it will bring vengeance upon the Nations as well as on the Churches, Hos. 8.7. They have sown wind, and reapt the whirl-wind: Ezek. 10.2. fire from the Altar, and scattered over the City, it burns the hottest. 2. Chron. 7.20. I will pluck you up by the roots out of the Land, saies God.
Fourthly, it will bring vengeance upon the nations as well as on the Churches, Hos. 8.7. They have sown wind, and reaped the whirlwind: Ezekiel 10.2. fire from the Altar, and scattered over the city, it burns the hottest. 2. Chronicles 7.20. I will pluck you up by the roots out of the Land, Says God.
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Thirdly, keep close to the word in point of practise also:
Thirdly, keep close to the word in point of practice also:
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personal holiness the Lord requires of them that would prosper in their way, and have God with them in their Government. 1 Sam. 12.24,25. they had set up a new Government, and the Lord had answered their desires;
personal holiness the Lord requires of them that would prosper in their Way, and have God with them in their Government. 1 Sam. 12.24,25. they had Set up a new Government, and the Lord had answered their Desires;
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I but he saith, fear the Lord, and serve him in truth, and with all your hearts,
I but he Says, Fear the Lord, and serve him in truth, and with all your hearts,
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and consider how great things the Lord hath done for you:
and Consider how great things the Lord hath done for you:
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but if you shall still do wickedly, &c. there the wickedness of a people indulged by the Magistrate, will bring a Judgement upon the Government, 1 King. 14.5,7.but if you shall still do wickedly, etc. there the wickedness of a people indulged by the Magistrate, will bring a Judgement upon the Government, 1 King. 14.5,7.
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if thou shalt walk before me as David thy Father walked, in integrity of heart, then, &c.if thou shalt walk before me as David thy Father walked, in integrity of heart, then, etc.
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Here you see the Apostacy of the Governors will bring a Judgement upon the Nation, nay though it be but a personal Apostacy:
Here you see the Apostasy of the Governors will bring a Judgement upon the nation, nay though it be but a personal Apostasy:
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hear, and fear, and tremble, you that are the Rulers of the Nation.
hear, and Fear, and tremble, you that Are the Rulers of the nation.
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Secondly, this is the way to get you honour in the hearts of men when you reform your lives:
Secondly, this is the Way to get you honour in the hearts of men when you reform your lives:
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purifie your hearts, and your houses as well as your hearts;purify your hearts, and your houses as well as your hearts;
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there is a double image that the Magistrate must gain authority by, an Image in you as men,
there is a double image that the Magistrate must gain Authority by, an Image in you as men,
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as well as upon you as Magistrates: the Elders were crowned, and also cloathed with white garments, Rev. 4.9.
as well as upon you as Magistrates: the Elders were crowned, and also clothed with white garments, Rev. 4.9.
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Thirdly, not keeping close to the word in point of practice, is the way to provoke God to lay you aside,
Thirdly, not keeping close to the word in point of practice, is the Way to provoke God to lay you aside,
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and not to delight in you: he loves vessels fitted for the Masters use;
and not to delight in you: he loves vessels fitted for the Masters use;
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when you are faithful to God in waies of holiness, as well as unto the Nation in waies of Justice, Isa. 8.2.
when you Are faithful to God in ways of holiness, as well as unto the nation in ways of justice, Isaiah 8.2.
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And I took unto me faithful witnesses to record, Uriah the Priest, &c. A man may be faithful in discharging some trust put upon him by men,And I took unto me faithful Witnesses to record, Uriah the Priest, etc. A man may be faithful in discharging Some trust put upon him by men,
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but yet be unfaithful to God in waies of holiness:
but yet be unfaithful to God in ways of holiness:
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Contah was a despised broken Idol, a vessel in whom God had no pleasure, one that God will set himself to disgrace;Contah was a despised broken Idol, a vessel in whom God had no pleasure, one that God will Set himself to disgrace;
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God will pour out contempt upon Princes, and all ungodly Magistrates;God will pour out contempt upon Princes, and all ungodly Magistrates;
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and if you also walk unholily, there will be a shame poured upon all your glory:
and if you also walk unholily, there will be a shame poured upon all your glory:
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they must be called, and faithful, and chosen, that God will delight to use. Consider the Judgement upon Shebna, he and all his lumber was cast down, Isa. 22.16,17,18.
they must be called, and faithful, and chosen, that God will delight to use. Consider the Judgement upon Shebna, he and all his lumber was cast down, Isaiah 22.16,17,18.
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if men in authority be vain-glorious and self-seeking, though they have made many men their creatures,
if men in Authority be vainglorious and self-seeking, though they have made many men their creatures,
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and raised parties to strengthen their interest, God will sweep away all such rubbish.
and raised parties to strengthen their Interest, God will sweep away all such rubbish.
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Fourthly, this will be a testimony to you, if you walk holily and faithfully, that you are called to the imployment in mercy and not in wrath,
Fourthly, this will be a testimony to you, if you walk holily and faithfully, that you Are called to the employment in mercy and not in wrath,
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if the graces of the condition God hath placed you in be exercised:
if the graces of the condition God hath placed you in be exercised:
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indeed a man may exercise parts and gifts, but • … at doth not make a man acceptable in the sight of God:
indeed a man may exercise parts and Gifts, but • … At does not make a man acceptable in the sighed of God:
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if the imployment a man is in do draw out and improve his corruption, certainly it was in wrath, not in mercy that he was placed in it:
if the employment a man is in do draw out and improve his corruption, Certainly it was in wrath, not in mercy that he was placed in it:
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therefore Remember your first love, 2 Chron. 17.3,5,6. walk in your first waies, that yee may have an interest in God to attain mercy from him for your selves and for the people:
Therefore remember your First love, 2 Chronicles 17.3,5,6. walk in your First ways, that ye may have an Interest in God to attain mercy from him for your selves and for the people:
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Oh how powerful would the prayers of gracious Magistrates be? and how able are they,
O how powerful would the Prayers of gracious Magistrates be? and how able Are they,
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as Moses was, to stand in the gap, and to turn away wrath: they are the shields of the earth, Psal. 47.9.
as Moses was, to stand in the gap, and to turn away wrath: they Are the shields of the earth, Psalm 47.9.
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and they are to be scuta Deo & hominibus, to keep off Judgements from breaking in upon the people from God,
and they Are to be scuta God & hominibus, to keep off Judgments from breaking in upon the people from God,
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as well as violences one from another:
as well as violences one from Another:
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and can a man do that? can he think to turn off wrath from a Nation, who doth expect Judgement upon himself daily,
and can a man do that? can he think to turn off wrath from a nation, who does expect Judgement upon himself daily,
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and is in continuall danger of it? And if there be any amongst you that are unsound-hearted under all your shews, the Lord will discover you; for, Iob 34.30. He will not have the hypocrite raign, lest the people be ensnared:
and is in continual danger of it? And if there be any among you that Are unsound-hearted under all your shows, the Lord will discover you; for, Job 34.30. He will not have the hypocrite Reign, lest the people be Ensnared:
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the word signifies a man that walks in a cloud, or hath an artificial covering, that men may not see and observe his steps:
the word signifies a man that walks in a cloud, or hath an artificial covering, that men may not see and observe his steps:
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God hates such men in authority, and for his peoples sake he will not have them raign:
God hates such men in Authority, and for his peoples sake he will not have them Reign:
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therefore let me exhort you to be sincere and truly holy in your own persons: many of you have been judged so to be;
Therefore let me exhort you to be sincere and truly holy in your own Persons: many of you have been judged so to be;
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continue in it, manifest it, let it appear that you are better by authority, not worse:
continue in it, manifest it, let it appear that you Are better by Authority, not Worse:
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you are called Gods upon earth; Oh how unworthy the name of a God will such be? A drunken God,
you Are called God's upon earth; O how unworthy the name of a God will such be? A drunken God,
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an unclean covetous God? &c. Oh let such things be not so much as named amongst you, but with abhorrency, as becomes Saints:
an unclean covetous God? etc. O let such things be not so much as nam among you, but with abhorrency, as becomes Saints:
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see to whom the promise of protection is made, and of exaltation also, Isa. 33.15.
see to whom the promise of protection is made, and of exaltation also, Isaiah 33.15.
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he that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, he that walks righteously, and speaks uprightly, he that despises the gain of oppression, that shakes his hands from holding of Bribes, that stoppeth his ears from hearing of blood,
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and shutteth his eyes from seeing evil, he shall dwell on high, and the place of his defence shall be the munitions of Rocks:
and shutteth his eyes from seeing evil, he shall dwell on high, and the place of his defence shall be the munitions of Rocks:
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bread shall be given him, and his waters shall be sure, &c. Ile add but a few considerations, a little to quicken you to this duty. Ile but name them.bred shall be given him, and his waters shall be sure, etc. I'll add but a few considerations, a little to quicken you to this duty. I'll but name them.
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Consider, first the mercies that you have received, Deut. 8.10. a people purchased with mercy, redeemed with a mighty hand; saved, yea with great salvation.
Consider, First the Mercies that you have received, Deuteronomy 8.10. a people purchased with mercy, redeemed with a mighty hand; saved, yea with great salvation.
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Secondly, the opportunities you have had, Prov. 17.16. opportunity is a price, talentum maximum: there is a time when the Angels stir the waters:
Secondly, the opportunities you have had, Curae 17.16. opportunity is a price, Talentum maximum: there is a time when the Angels stir the waters:
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and if you miss an opportunitie of doing good, God may never honour you with one again.
and if you miss an opportunity of doing good, God may never honour you with one again.
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Thirdly, remember the promises that you have made in the daies of your distress, &c. What have you held forth to the Nation,
Thirdly, Remember the promises that you have made in the days of your distress, etc. What have you held forth to the nation,
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nay to all the world, with hands lifted up to the most high; and vowed the endeavour of a reformation;
nay to all the world, with hands lifted up to the most high; and vowed the endeavour of a Reformation;
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and it is a snare after vows to make enquiry; the delay of a vow was visited upon Iacob twentie years after, &c.
and it is a snare After vows to make enquiry; the Delay of a Voelli was visited upon Iacob twentie Years After, etc.
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Fourthly, consider the expectation of the Nations:
Fourthly, Consider the expectation of the nations:
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all the eyes of the Saints all the world over are upon you, and they look what you will do:
all the eyes of the Saints all the world over Are upon you, and they look what you will do:
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God hath made your cause leading;
God hath made your cause leading;
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let not your example hinder them that follow you in the way that you have gone, &c.
let not your Exampl hinder them that follow you in the Way that you have gone, etc.
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Fifthly, it will be a mighty testimony of your uprightness, that your heart is for God,
Fifthly, it will be a mighty testimony of your uprightness, that your heart is for God,
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and that you are set against evil things & persons, &c. Psal. 139.21,22. David appeals to God in it:
and that you Are Set against evil things & Persons, etc. Psalm 139.21,22. David appeals to God in it:
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Oh that many of you could do so, as he said, amicum amo in Deo, inimicum propter deum:
O that many of you could do so, as he said, Amicum Amo in God, Inimicum propter God:
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they are your corruptions that are snares both to you and the Nation. Sixthly, what account can you give to God? you must all appear before God, and come to Judgement:
they Are your corruptions that Are snares both to you and the nation. Sixthly, what account can you give to God? you must all appear before God, and come to Judgement:
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and to whom much is given, of him much shall be required: and to whom much is given, of him much shall be required:
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and they can never give an account to God in Judgement, that cannot give an account before hand unto the Word by which they shall be Judged:
and they can never give an account to God in Judgement, that cannot give an account before hand unto the Word by which they shall be Judged:
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This is the way to prosper, and that the fear of you may fall upon all the Land that you shall tread upon, as the promise is, Deut. 11.25. God gives men favour many times in the sight of their enemies, and he makes them a fear to all round about them:
This is the Way to prosper, and that the Fear of you may fallen upon all the Land that you shall tread upon, as the promise is, Deuteronomy 11.25. God gives men favour many times in the sighed of their enemies, and he makes them a Fear to all round about them:
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and by this you shall establish the Government that you have begun, and God shall give you in the hearts of his people,
and by this you shall establish the Government that you have begun, and God shall give you in the hearts of his people,
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and ye shall prosper in whatsoever you take in hand, then shall you make your way prosperous,
and you shall prosper in whatsoever you take in hand, then shall you make your Way prosperous,
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then shall you have good success. then shall you have good success.
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CHRISTS Instrumental Fitness, FOR His Fathers Ends. ISAIAH 42.2. Behold my servant whom I have chosen, &c. CHrist is the Treasure hid in the Gospel, and the Pearl of great price:
CHRIST Instrumental Fitness, FOR His Father's Ends. ISAIAH 42.2. Behold my servant whom I have chosen, etc. christ is the Treasure hid in the Gospel, and the Pearl of great price:
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he is the Sun in the Firmament of the Scriptures, whom to know is everlasting life;
he is the Sun in the Firmament of the Scriptures, whom to know is everlasting life;
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and therefore men are to lift up their heads, to pry into him;
and Therefore men Are to lift up their Heads, to pry into him;
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for the Angels do bow down theirs, and the Cherubims bow down theirs toward the Mercy-Seat:
for the Angels do bow down theirs, and the Cherubims bow down theirs towards the Mercy-Seat:
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And in Christ there are mainly two things that should take up our studies; his personal fulness, and his instrumental fitness;
And in christ there Are mainly two things that should take up our studies; his personal fullness, and his instrumental fitness;
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for the one, it pleased the Father that in him should all fulness dwell;
for the one, it pleased the Father that in him should all fullness dwell;
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we saw his glory, as the glory of the only begotten of the Father, full of grace and truth: we saw his glory, as the glory of the only begotten of the Father, full of grace and truth:
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and for the other, this Text holds it forth; and that in these three things.
and for the other, this Text holds it forth; and that in these three things.
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First, he is a servant, NONLATINALPHABET the term notes a subordination to do the work of another,
First, he is a servant, the term notes a subordination to do the work of Another,
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and to serve another mans ends: to have no will of his own, but what is his Lords:
and to serve Another men ends: to have no will of his own, but what is his lords:
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the Philosopher saith, that servants are but NONLATINALPHABET, living Instruments and they are NONLATINALPHABET. and the less instrumental any one is, the less a servant he is;
the Philosopher Says, that Servants Are but, living Instruments and they Are. and the less instrumental any one is, the less a servant he is;
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the nature of the relation lies in this properly, to be instrumental to another, 1 Cor. 3. ult. All things are yours, ye are Christs,
the nature of the Relation lies in this properly, to be instrumental to Another, 1 Cor. 3. ult. All things Are yours, you Are Christ,
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and Christ is Gods, &c. there is a three-fold subordination;and christ is God's, etc. there is a threefold subordination;
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as the creatures be your servants, and were made wholly for you, and ye are Christs servants,
as the creatures be your Servants, and were made wholly for you, and you Are Christ Servants,
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so Christ is Gods servant, 1 Cor. 11.3. the head of Christ is God, and the head of the woman is the man, &c. So that there is a subordination and a subserviencie instrumentally in Christ.
so christ is God's servant, 1 Cor. 11.3. the head of christ is God, and the head of the woman is the man, etc. So that there is a subordination and a subserviency instrumentally in christ.
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Secondly, he is a chosen servant;
Secondly, he is a chosen servant;
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the Lord had a work to do that was extraordinary, that men and Angels his ordinary servants could not perform;
the Lord had a work to do that was extraordinary, that men and Angels his ordinary Servants could not perform;
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and that is to bring the creature as fallen from God, to God again, in reconciliation and Communion;
and that is to bring the creature as fallen from God, to God again, in reconciliation and Communion;
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and therefore the Lord must raise up a new servant of purpose, who only could do this great work:
and Therefore the Lord must raise up a new servant of purpose, who only could do this great work:
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and therefore the word is, NONLATINALPHABET which doth signifie first probare, and then eligere: First, examine and approve, and then to chuse:
and Therefore the word is, which does signify First Probare, and then eligere: First, examine and approve, and then to choose:
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to chuse after a tryal and examination, my tryed, approved and chosen servant.
to choose After a trial and examination, my tried, approved and chosen servant.
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Thirdly, God having chosen him, he doth so fully answer his will, that he saith, his soul delights in him, or is satisfied:
Thirdly, God having chosen him, he does so Fully answer his will, that he Says, his soul delights in him, or is satisfied:
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for the less suitable servants are to their masters ends, the less delight they can take in them,
for the less suitable Servants Are to their Masters ends, the less delight they can take in them,
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for all delight ariseth from suitableness:
for all delight arises from suitableness:
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but he did the work of his master so fully, that the Lord had a perfect delight and full contentment in him;
but he did the work of his master so Fully, that the Lord had a perfect delight and full contentment in him;
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and therefore whereas we render, whom I upheld, it is in the original NONLATINALPHABET innitar in eo, Montanus: upon whom I rely: other servants are unconstant;
and Therefore whereas we render, whom I upheld, it is in the original innitar in eo, Montanus: upon whom I rely: other Servants Are unconstant;
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God puts no confidence in Angels, but leans and relies on Christ. Doctrine. The Doctrine from hence is this:God puts no confidence in Angels, but leans and relies on christ. Doctrine. The Doctrine from hence is this:
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That Iesus Christ as Mediator, is God the Fathers servant, and hath in him an Instrumental fitness to serve all the Fathers ends.
That Iesus christ as Mediator, is God the Father's servant, and hath in him an Instrumental fitness to serve all the Father's ends.
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First, for the proof of this, the Lord doth everywhere stile him his servant, to set forth his subordination,
First, for the proof of this, the Lord does everywhere style him his servant, to Set forth his subordination,
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and his instrumentality to God, Isa. 43.10. ye are my witnesses, and my servant also whom I have chosen: potissime spectat ad Christum:
and his instrumentality to God, Isaiah 43.10. you Are my Witnesses, and my servant also whom I have chosen: potissime spectat ad Christ:
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it is spoken of Christ who was the great Prophet, and under whom all other Prophets were witnesses unto God: and therefore Rev. 1.5. he is called, the faithful and true witnesse. Isa. 52.13. he speaks of the great restitution of his people the Jews;
it is spoken of christ who was the great Prophet, and under whom all other prophets were Witnesses unto God: and Therefore Rev. 1.5. he is called, the faithful and true witness. Isaiah 52.13. he speaks of the great restitution of his people the jews;
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put on thy strength O Zion, &c. the Lord hath made bare his arm, &c. My servant shall deal prudently, and prosperously, he having undertaken the Churches restauration, the pleasure of the Lord shall prosper in his hand, Zach. 3.8. There were great difficulties that did hinder them in building the Temple:put on thy strength Oh Zion, etc. the Lord hath made bore his arm, etc. My servant shall deal prudently, and prosperously, he having undertaken the Churches restauration, the pleasure of the Lord shall prosper in his hand, Zach 3.8. There were great difficulties that did hinder them in building the Temple:
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a mighty Samaritan faction, a mountain, the whole power of the Persian Monarchie against it: but saith the Lord, be not discouraged;
a mighty Samaritan faction, a mountain, the Whole power of the Persian Monarchy against it: but Says the Lord, be not discouraged;
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for, I will bring forth my servant the Branch; Ezek. 37.24,25. Servum vocat propter officium, & germen propter Humanitatem, Cameron. David my servant shall be their King for ever:
for, I will bring forth my servant the Branch; Ezekiel 37.24,25. Servum vocat propter officium, & germen propter Humanitatem, Cameron. David my servant shall be their King for ever:
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David was dead long ago, but this is at the return of the last captivity of the Jews,David was dead long ago, but this is At the return of the last captivity of the jews,
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when the two sticks shall become one, and then Typical David shall be King over them:
when the two sticks shall become one, and then Typical David shall be King over them:
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and he shall sit upon the Throne of his Father David, and become the glory of his people Israel.
and he shall fit upon the Throne of his Father David, and become the glory of his people Israel.
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The Temple was the type of Christ, Joh. 2.19. there was no service to be done in the Temple, but there were all manner of necessary utensils for it;
The Temple was the type of christ, John 2.19. there was no service to be done in the Temple, but there were all manner of necessary utensils for it;
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there were Altars, Lavers, Censors and Snuffers, &c. to shew that Christ the spiritual Temple was himself furnished with whatever was necessary for the service required of him, to be performed by him, Psal. 80.17. Let thy hand be upon the man of thy right hand: which is expounded three waies.
there were Altars, Lavers, Censors and Snuffers, etc. to show that christ the spiritual Temple was himself furnished with whatever was necessary for the service required of him, to be performed by him, Psalm 80.17. Let thy hand be upon the man of thy right hand: which is expounded three ways.
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First, as an expression of special love and favour, so Iacob called his youngest son, Benjamin the son of my right hand.
First, as an expression of special love and favour, so Iacob called his youngest son, Benjamin the son of my right hand.
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Secondly, it is an expression of special honour: Solomon did set his mother at his right hand;
Secondly, it is an expression of special honour: Solomon did Set his mother At his right hand;
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and so Christ glorified in heaven, is said to sit down at the right hand of God. Thirdly, an expression of instrumentality;
and so christ glorified in heaven, is said to fit down At the right hand of God. Thirdly, an expression of instrumentality;
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the right hand being the main instrument of action, therefore Christ being dearest to God, because most servicable;
the right hand being the main Instrument of actium, Therefore christ being dearest to God, Because most serviceable;
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in this respect Christ may be well stiled, the man of Gods right hand. But how came Chirst to be a servant? Servants are of two sorts.
in this respect christ may be well styled, the man of God's right hand. But how Come Christ to be a servant? Servants Are of two sorts.
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First, nati, some are ad mancipium nati, born servants, as Ishmael, for partus sequitur ventrem, and therefore was a bond-man. Gal. 4. Hence it is, he is made the type of all uuregenerate men;
First, Nati, Some Are and mancipium Nati, born Servants, as Ishmael, for partus sequitur ventrem, and Therefore was a bondman. Gal. 4. Hence it is, he is made the type of all uuregenerate men;
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the two mothers are the two Covenants; Isaac theson of the one, a type of the regenerate:
the two mother's Are the two Covenants; Isaac theson of the one, a type of the regenerate:
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Ishmael of the unregenerate, who are born slaves, because they are born under a broken Covenant;Ishmael of the unregenerate, who Are born slaves, Because they Are born under a broken Covenant;
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Hence is that Covenant said, To gender to bondage. Secondly, facti, some are made, and that also two waies.
Hence is that Covenant said, To gender to bondage. Secondly, facti, Some Are made, and that also two ways.
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First, by constraint, or by purchase, or by conquest; and in al these waies the creatures are servants to Christ.
First, by constraint, or by purchase, or by conquest; and in all these ways the creatures Are Servants to christ.
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Secondly, by consent, when one being sui juris, doth freely and willingly consent and enter into Covenant with another, to yield up his will unto him, to do his work,
Secondly, by consent, when one being sui Juris, does freely and willingly consent and enter into Covenant with Another, to yield up his will unto him, to do his work,
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and to be subservient unto his ends:
and to be subservient unto his ends:
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Now Christ was not born a servant, for he was the only begotten Son of God.
Now christ was not born a servant, for he was the only begotten Son of God.
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There is a threefold service introduced by sin. First, a service of men to Satan, Ioh. 8.44. to be led Captive by him at his pleasure;
There is a threefold service introduced by since. First, a service of men to Satan, John 8.44. to be led Captive by him At his pleasure;
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and in the highest manner, as a God, to worship him: hence he became the God of this world.
and in the highest manner, as a God, to worship him: hence he became the God of this world.
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Secondly, that civil subjection of one man to another; there was a Dominion that man had over all the other creatures:
Secondly, that civil subjection of one man to Another; there was a Dominion that man had over all the other creatures:
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and there was a natural subjection of children to their parents: but a civil subjection of man to man came in by sin, by the curse:
and there was a natural subjection of children to their Parents: but a civil subjection of man to man Come in by since, by the curse:
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Nomen illud culpa meruit non natura, Austin. Thirdly, Christ as Mediator becomes a servant unto God the Father; Nome illud culpa meruit non Nature, Austin. Thirdly, christ as Mediator becomes a servant unto God the Father;
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had man stood, all the creatures had been every way fit for the ends for which they were created,
had man stood, all the creatures had been every Way fit for the ends for which they were created,
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and they would have answered Gods expectation in them all;
and they would have answered God's expectation in them all;
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but when sin came into the world, there is now a new work to do, to raise up the decaies of mankind, NONLATINALPHABET, to take away sin, and let the sinner live:
but when since Come into the world, there is now a new work to do, to raise up the decays of mankind,, to take away since, and let the sinner live:
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and this no creature in heaven or earth was fit for:
and this no creature in heaven or earth was fit for:
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the Lord must make a new servant, raise one a purpose for it, and unto this Christ did give consent freely and willingly:
the Lord must make a new servant, raise one a purpose for it, and unto this christ did give consent freely and willingly:
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he took upon him the form of a servant, Phil. 2.7. Heb. 10. he saith, Loe I come to do thy work O God, &c. Now that it may appear there was in him such an instrumental fitness for all God the Fathers ends, we must examine what these ends are for which he is appointed:he took upon him the from of a servant, Philip 2.7. Hebrew 10. he Says, Lo I come to do thy work Oh God, etc. Now that it may appear there was in him such an instrumental fitness for all God the Father's ends, we must examine what these ends Are for which he is appointed:
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and they are of two sorts. First, principal. Secondly, additional and over-plus ends, &c.
and they Are of two sorts. First, principal. Secondly, additional and overplus ends, etc.
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First, the principal ends are four: two of them are in respect of God, and two of them are in respect of man. First, in respect of God.
First, the principal ends Are four: two of them Are in respect of God, and two of them Are in respect of man. First, in respect of God.
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First, the highest manifestation of all his glorious excellencies;
First, the highest manifestation of all his glorious excellencies;
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the Lord had shewed forth much of himself before, but he will now set forth a new System of all his attributes,
the Lord had showed forth much of himself before, but he will now Set forth a new System of all his attributes,
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and he will so manifest them in Christ, as they were never known before:
and he will so manifest them in christ, as they were never known before:
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and if he had created millions of sons, they would never have been so fit instruments for the manifestation of God as Christ is.
and if he had created millions of Sons, they would never have been so fit Instruments for the manifestation of God as christ is.
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First, God had shewed much wisdom before in the creation of the world, but much more in its reparation, &c. but now to take away sin,
First, God had showed much Wisdom before in the creation of the world, but much more in its reparation, etc. but now to take away since,
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and let the sinner live, sin damned and the sinner saved, and that by so unimaginable a way as by the second person to be made flesh, it is that which the Angels admire and study, &c.
and let the sinner live, sin damned and the sinner saved, and that by so unimaginable a Way as by the second person to be made Flesh, it is that which the Angels admire and study, etc.
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Secondly, God had before shewed a great deal of mercy and goodness to the creature, making him after his own Image, and entred into Covenant with him:
Secondly, God had before showed a great deal of mercy and Goodness to the creature, making him After his own Image, and entered into Covenant with him:
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but for to take up a creature into personal union with himself, and to make up one person,
but for to take up a creature into personal Union with himself, and to make up one person,
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and he never to put off that clay again for ever: how great is this goodness?
and he never to put off that clay again for ever: how great is this Goodness?
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Thirdly, God had shewed much Justice before, both upon Angels and men: but all this was but Justice upon creatures, yea guilty creatures;
Thirdly, God had showed much justice before, both upon Angels and men: but all this was but justice upon creatures, yea guilty creatures;
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now Gods Justice is far greater:
now God's justice is Far greater:
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he will not spare his son when sin was but imputed, and it is said, he delighted to grinde him to powder, the word in the Hebrew, NONLATINALPHABET Isa. 53. as the word is used, to beat a thing in a morter, &c. it was the highest act both of mercy and Justice, that he did not spare his son, that we might thereby be freed from the punishment due to sin.
he will not spare his son when since was but imputed, and it is said, he delighted to grind him to powder, the word in the Hebrew, Isaiah 53. as the word is used, to beatrice a thing in a mortar, etc. it was the highest act both of mercy and justice, that he did not spare his son, that we might thereby be freed from the punishment due to since.
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Fourthly, it was the highest act of soveraignty; he had an absolute soveraignty over all the creation before:
Fourthly, it was the highest act of sovereignty; he had an absolute sovereignty over all the creation before:
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he gives what Law he will, and appoints to what end he will:
he gives what Law he will, and appoints to what end he will:
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but for the Son to become a servant, he that thought it no robberie to be equal with God,
but for the Son to become a servant, he that Thought it no robbery to be equal with God,
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and yet to take upon him the form of a servant, &c. and to be made under the Law, herein the soveraignty of God was marvellously declared, &c. therefore if God will manifest himself unto the world, there is more seen of him in Christ then can be in all the creatures in heaven and earrh.and yet to take upon him the from of a servant, etc. and to be made under the Law, herein the sovereignty of God was marvellously declared, etc. Therefore if God will manifest himself unto the world, there is more seen of him in christ then can be in all the creatures in heaven and earrh.
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Secondly, for Communication of himself in the highest way. Now this is the highest way of all other:
Secondly, for Communication of himself in the highest Way. Now this is the highest Way of all other:
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for the ground of Communication is union: and the higher the union is, the more glorious the Communication.
for the ground of Communication is Union: and the higher the Union is, the more glorious the Communication.
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Now the Lord having taken the Lord Christ into the highest union with the God-head, there must needs be the fullest Communication,
Now the Lord having taken the Lord christ into the highest Union with the Godhead, there must needs be the Fullest Communication,
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and so God will dispense nothing unto the creatures but by the son, 1 Ioh. 5.11. and the more abundantly the Lord doth communicate himself unto Christ, the more gloriously will Christ communicate himself unto us;
and so God will dispense nothing unto the creatures but by the son, 1 John 5.11. and the more abundantly the Lord does communicate himself unto christ, the more gloriously will christ communicate himself unto us;
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for he hath made him the second Adam, A publick person, a fountain, a common Treasury,
for he hath made him the second Adam, A public person, a fountain, a Common Treasury,
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and by him he will dispense himself to us;
and by him he will dispense himself to us;
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therefore in respect of God the Father, whether we consider Gods intention by manifestation, or self-communication, Christ is the fittest Instrument to accomplish Gods ends in respect of God.
Therefore in respect of God the Father, whither we Consider God's intention by manifestation, or self-communication, christ is the Fittest Instrument to accomplish God's ends in respect of God.
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Secondly, in respect of us, and so Gods ends are set down, Luk. 2.14. peace and good will towards men: reconciliation and communion;
Secondly, in respect of us, and so God's ends Are Set down, Luk. 2.14. peace and good will towards men: reconciliation and communion;
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and there is a fitness in Christ for them both. First, for reconciliation;
and there is a fitness in christ for them both. First, for reconciliation;
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there must be satisfaction given unto God, something answerable to the wrong that God hath sustained by sin;
there must be satisfaction given unto God, something answerable to the wrong that God hath sustained by since;
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for it must be NONLATINALPHABET, for if he will make the peace, he must pay the debt;
for it must be, for if he will make the peace, he must pay the debt;
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and this none was able to do but Christ. Consider, sin hath wronged God in point of goods, and hath destroyed all the creatures;
and this none was able to do but christ. Consider, since hath wronged God in point of goods, and hath destroyed all the creatures;
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but Christ hath a world to lay down, for he is heir of all things, he is haeres natus, and he laies down his natural right,
but christ hath a world to lay down, for he is heir of all things, he is haeres Born, and he lays down his natural right,
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and takes it by a new title, as it were, Heb. 1.3.
and Takes it by a new title, as it were, Hebrew 1.3.
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he is become haeres constitutus, an heir appointed, &c. Sin did wrong God in point of service, it took away the service of all the creatures from him,
he is become haeres Constituted, an heir appointed, etc. since did wrong God in point of service, it took away the service of all the creatures from him,
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but now Jesus Christ becoming a servant, he can do God more service then all men or Angels could have done to eternity,
but now jesus christ becoming a servant, he can do God more service then all men or Angels could have done to eternity,
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and that in a higher and far more glorious way: and sin did also wrong God in point of honour;
and that in a higher and Far more glorious Way: and since did also wrong God in point of honour;
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and there it is impossible for a creature to make satisfaction.
and there it is impossible for a creature to make satisfaction.
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If all the Stars should be Ecclipsed, they do never answer an Ecclipse of the Sun, it is nothing in comparison of the Suns Ecclipse;
If all the Stars should be Eclipsed, they do never answer an Eclipse of the Sun, it is nothing in comparison of the Suns Eclipse;
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but if the Sun should be contented to be Ecclipsed, as Christ the Sun of righteousness, he who in glory thought it no robberie to be equal with him: and Ioh. 17.2. he had a glory with God before the world was:
but if the Sun should be contented to be Eclipsed, as christ the Sun of righteousness, he who in glory Thought it no robbery to be equal with him: and John 17.2. he had a glory with God before the world was:
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and he did lay, down this glory for a time, and now he having finished his work in the daies of his humiliation, he desires that it may be restored to him again, glorifie me with that glory which I had with thee before the world was:
and he did lay, down this glory for a time, and now he having finished his work in the days of his humiliation, he Desires that it may be restored to him again, Glorify me with that glory which I had with thee before the world was:
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for upon earth he had emptied himself, and took upon him the form of a servant; satisfactio est redditio aequivalentis;
for upon earth he had emptied himself, and took upon him the from of a servant; Satisfaction est redditio aequivalentis;
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but this no creature could do, and therefore none could make peace for us, or ever accomplish Gods end in our reconciliation.
but this no creature could do, and Therefore none could make peace for us, or ever accomplish God's end in our reconciliation.
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Secondly, God will take man also into Communion with himself;
Secondly, God will take man also into Communion with himself;
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man is Non solum instauratus, sed melioratus, Austin. And there is none can do it but Christ having once paid the debt,
man is Non solum instauratus, sed melioratus, Austin. And there is none can do it but christ having once paid the debt,
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and received his discharge, the Angel rolled away the stone, as a publike Officer, to let him out of prison;
and received his discharge, the Angel rolled away the stone, as a public Officer, to let him out of prison;
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he went unto the Father, and sate down at the right hand of the Majesty on high, and he that is gone so neer unto God who is the Son of his love, that lies in his bosom, which is the seat of secrets,
he went unto the Father, and sat down At the right hand of the Majesty on high, and he that is gone so near unto God who is the Son of his love, that lies in his bosom, which is the seat of secrets,
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and of love, who can give us Communion with him, and bring us unto the Father but he? Eph. 3.12. we have a NONLATINALPHABET.
and of love, who can give us Communion with him, and bring us unto the Father but he? Ephesians 3.12. we have a.
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Who can give Son-ship, but he that is the Son? and who can give an inheritance,
Who can give Sonship, but he that is the Son? and who can give an inheritance,
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but he that is the heir? who can renew our Image, but he that is the Image of the Father? and who can set us at the right hand of God,
but he that is the heir? who can renew our Image, but he that is the Image of the Father? and who can Set us At the right hand of God,
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but he that is himself set down there? therefore as union is the highest ground of the highest Communion,
but he that is himself Set down there? Therefore as Union is the highest ground of the highest Communion,
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so all the Communion that we have depends upon the Communion that he hath with the Father;
so all the Communion that we have depends upon the Communion that he hath with the Father;
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and he being the neerest, we have the greatest ground of boldness and of confidence, when we come unto God by him:
and he being the nearest, we have the greatest ground of boldness and of confidence, when we come unto God by him:
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thus he is every way a fit instrument for all the principal ends, whether they respect God or man.
thus he is every Way a fit Instrument for all the principal ends, whither they respect God or man.
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Secondly, there are some additional ends to be accomplished also, and Christ sutes them all. First, consider the Lord establishes the earth for the Elects sake;
Secondly, there Are Some additional ends to be accomplished also, and christ suits them all. First, Consider the Lord establishes the earth for the Elects sake;
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that all the creatures that are for mans use be not destroyed, it is for the Elects sake:
that all the creatures that Are for men use be not destroyed, it is for the Elects sake:
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for Justice did require as speedy vengeance upon men, as it did upon the Angels, Isa. 49.8. now it is by the second Covenant that God doth establish the earth, by undertaking to pay the debt;
for justice did require as speedy vengeance upon men, as it did upon the Angels, Isaiah 49.8. now it is by the second Covenant that God does establish the earth, by undertaking to pay the debt;
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for the sentence had been executed immediately, had not this Covenant taken place; and therfore, Col. 1.17. it is by him that all things consist, therefore his name is called Adonai, which doth signifie a basis, which doth support and uphold the building, that it fall not to ruine.
for the sentence had been executed immediately, had not this Covenant taken place; and Therefore, Col. 1.17. it is by him that all things consist, Therefore his name is called Adonai, which does signify a basis, which does support and uphold the building, that it fallen not to ruin.
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Secondly, will God have the services of all the creatures brought about unto him again, that they shall do him more service then ever they should have done,
Secondly, will God have the services of all the creatures brought about unto him again, that they shall do him more service then ever they should have done,
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and bring him in more glory one way or other? 2 Pet. 2.1. they are said to deny the Lord that bought them:
and bring him in more glory one Way or other? 2 Pet. 2.1. they Are said to deny the Lord that bought them:
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he hath bought all the world, some as sons, to live with him and enjoy him for ever;
he hath bought all the world, Some as Sons, to live with him and enjoy him for ever;
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and some as slaves, as wicked men and Devils, to do him service: the persons of the one, and the services of the other, 2 Tim. 2.20. the world is a great house, in which are Vessels, some of honour, and some of dishonour, but all for the masters use:
and Some as slaves, as wicked men and Devils, to do him service: the Persons of the one, and the services of the other, 2 Tim. 2.20. the world is a great house, in which Are Vessels, Some of honour, and Some of dishonour, but all for the Masters use:
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and all the cross actions and sinful ends of men and Devils, he doth as a skilful Physitian temper as so many cross ingredients that make one wholsom medicine:
and all the cross actions and sinful ends of men and Devils, he does as a skilful physician temper as so many cross ingredients that make one wholesome medicine:
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or as a skilful Musitian, out of the discord of several strings, makes a sweet and a pleasant harmony.
or as a skilful Musician, out of the discord of several strings, makes a sweet and a pleasant harmony.
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Thirdly, if he will have the world ruled; for according to the rules of the first Covenant, he will rule men no more, but he must destroy them:
Thirdly, if he will have the world ruled; for according to the rules of the First Covenant, he will Rule men no more, but he must destroy them:
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and therefore God the Father cannot govern immediatly:
and Therefore God the Father cannot govern immediately:
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together with a change of the Covenant, there must needs be a change of the Government:
together with a change of the Covenant, there must needs be a change of the Government:
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Now who shall govern the world? there is none so fit to do it as Christ himself; and therefore Isa. 9.6. the Government is upon his shoulders. Ioh. 5.23.
Now who shall govern the world? there is none so fit to do it as christ himself; and Therefore Isaiah 9.6. the Government is upon his shoulders. John 5.23.
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and therefore the Saints of God do rejoyce in this, that the Lord raigns, and that not only in the Church,
and Therefore the Saints of God do rejoice in this, that the Lord raigns, and that not only in the Church,
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as some have conceived, but in all the Kingdoms of the world, Psalm 8. Heb. 2. What is man that thou rememberest him? thou hast put all things in subjection to him:
as Some have conceived, but in all the Kingdoms of the world, Psalm 8. Hebrew 2. What is man that thou rememberest him? thou hast put all things in subjection to him:
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and for him are all things: and by him are all things: and for him Are all things: and by him Are all things:
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it is spoken of him as Mediator, God-man, Eph. 1. ult. he is made head over all things to the Church;
it is spoken of him as Mediator, God-man, Ephesians 1. ult. he is made head over all things to the Church;
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over the Church, and over all things in the world for the Churches sake, and so he is the person that dispenseth both Covenants,
over the Church, and over all things in the world for the Churches sake, and so he is the person that dispenseth both Covenants,
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and he is the great Executioner of all the decrees of God: for God hath committed all Judgement to the Son;
and he is the great Executioner of all the decrees of God: for God hath committed all Judgement to the Son;
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yea, as he is the son of man.
yea, as he is the son of man.
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Fourthly, will God have the creatures reconciled one to another? there is none so fit to do it as Christ;
Fourthly, will God have the creatures reconciled one to Another? there is none so fit to do it as christ;
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sin did make a breach in the whole creation:
since did make a breach in the Whole creation:
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and when man sinned, all the creatures became enemies to him, and one to another, that a man is affraid of the stones of the field;
and when man sinned, all the creatures became enemies to him, and one to Another, that a man is afraid of the stones of the field;
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but now in Christ there is an NONLATINALPHABET, Eph. 1.10. and in him Angels and men are reconciled, Ioh. 1. ult. and all the creatures, Hos. 2.18. but now in christ there is an, Ephesians 1.10. and in him Angels and men Are reconciled, John 1. ult. and all the creatures, Hos. 2.18.
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there is a Covenant that the Lord made with the beasts, and the creeping things, &c. So that being one with Christ, all the creatures being his servants, they do all become your servants, Heb. 1.14. 1 Cor. 3. ult. all things are yours,
there is a Covenant that the Lord made with the beasts, and the creeping things, etc. So that being one with christ, all the creatures being his Servants, they do all become your Servants, Hebrew 1.14. 1 Cor. 3. ult. all things Are yours,
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for ye are Christs, and Christ is Gods. for you Are Christ, and christ is God's
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Fifthly, would God have the creatures not only restored but inriched? First, those inferiour creatures that the sin of man hath defaced,
Fifthly, would God have the creatures not only restored but enriched? First, those inferior creatures that the since of man hath defaced,
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as we see in this earth, but the old ruines of glory, and the beauty of them all is gone, 2 Pet. 3.13. we look for new heavens, and a new earth, &c. Acts 3.21. there shall come a time of the restauration of all things;
as we see in this earth, but the old ruins of glory, and the beauty of them all is gone, 2 Pet. 3.13. we look for new heavens, and a new earth, etc. Acts 3.21. there shall come a time of the restauration of all things;
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and who shall do this? Rev. 21.5. he saith, Behold I make all things new:
and who shall do this? Rev. 21.5. he Says, Behold I make all things new:
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and it is admirable to consider the restauration of things, and that golden age which the Lord hath promised in the latter daies of the world,
and it is admirable to Consider the restauration of things, and that golden age which the Lord hath promised in the latter days of the world,
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when all persecuting Monarchies shall be taken down &c. Secondly, in men, will the Lord not only restore, but redeem;
when all persecuting Monarchies shall be taken down etc. Secondly, in men, will the Lord not only restore, but Redeem;
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melioratus est; he will give them a higher righteousness, the righteousness of God in him, even that righteousness to which the God-head gave efficacie & excellency;melioratus est; he will give them a higher righteousness, the righteousness of God in him, even that righteousness to which the Godhead gave efficacy & excellency;
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the members of Christ have a higher and a neerer union then the Angels had;
the members of christ have a higher and a nearer Union then the Angels had;
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for theirs was but a moral union, but the Saints have a mystical union, & a higher Son-ship then the Angels had;
for theirs was but a moral Union, but the Saints have a mystical Union, & a higher Sonship then the Angels had;
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for theirs was but by creation, but ours by adoption, & a more glorious inherirance in this that we enter into our Masters Ioy, &c.
for theirs was but by creation, but ours by adoption, & a more glorious inherirance in this that we enter into our Masters Joy, etc.
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Thirdly, the Angels that never fell have, First, a glorious head in him, who hath undertaken both guidance and influence.
Thirdly, the Angels that never fell have, First, a glorious head in him, who hath undertaken both guidance and influence.
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Secondly, a high imployment, principalities and powers, which came in with the second Covenant; when Christs administration upon earth shall cease, then also he will put down all rule, and authority and power, &c.
Secondly, a high employment, principalities and Powers, which Come in with the second Covenant; when Christ administration upon earth shall cease, then also he will put down all Rule, and Authority and power, etc.
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Thirdly, they receive the Spirit of God that acts them, Ezek. 1.12. and they receive many gifts from this spirit, even a spirit of Prophesie, Rev. 19.10. Sixthly, will God have the world Judged? there is none fit but he that is the Son of man to Judge the world; Acts 17.31. he will Judge the world by the man whom he hath appointed;
Thirdly, they receive the Spirit of God that acts them, Ezekiel 1.12. and they receive many Gifts from this Spirit, even a Spirit of Prophesy, Rev. 19.10. Sixthly, will God have the world Judged? there is none fit but he that is the Son of man to Judge the world; Acts 17.31. he will Judge the world by the man whom he hath appointed;
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and who is able to do this but Christ? to take the accounts of all the world,
and who is able to do this but christ? to take the accounts of all the world,
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or tell them what they owe unto God, and what is due in punishments or rewards from God unto them again, he only can open the Books:
or tell them what they owe unto God, and what is due in punishments or rewards from God unto them again, he only can open the Books:
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the Book of Conscience, and the Book of Gods decrees:
the Book of Conscience, and the Book of God's decrees:
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and discover the hidden things of darkness, and make manifest the counsels of the heart, &c. and when he hath performed this last and great service,and discover the hidden things of darkness, and make manifest the Counsels of the heart, etc. and when he hath performed this last and great service,
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and given up the Kingdom of the Church to God the Father, then God shall be all in all in the Son,
and given up the Kingdom of the Church to God the Father, then God shall be all in all in the Son,
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as well as in the Saints:
as well as in the Saints:
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and it will appear that he is the highest end, and his glory the utmost aim of both:
and it will appear that he is the highest end, and his glory the utmost aim of both:
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and that all the glory that Christ hath, he hath as the Fathers servant, and so it is with the Saints also, &c.
and that all the glory that christ hath, he hath as the Father's servant, and so it is with the Saints also, etc.
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Thus if we consider all the ends of God, Christ hath in him a fitness that doth answer them all. Use 1. Take notice of the goodness of God in this:
Thus if we Consider all the ends of God, christ hath in him a fitness that does answer them all. Use 1. Take notice of the Goodness of God in this:
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it was a great mercy to provide a Mediator, and an act meerly of free-grace:
it was a great mercy to provide a Mediator, and an act merely of Free grace:
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and to do all this for you when you fell from him, when he did not catch after the Angels but let them go;
and to do all this for you when you fell from him, when he did not catch After the Angels but let them go;
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but the Lord adds to his mercy much in the suitableness of it, that your Mediator should be taken up amongst your brethren,
but the Lord adds to his mercy much in the suitableness of it, that your Mediator should be taken up among your brothers,
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and he that sanctifies, and they that are sanctified to be of one; for it is the suitableness of the mercy that doth make it much the greater;
and he that Sanctifies, and they that Are sanctified to be of one; for it is the suitableness of the mercy that does make it much the greater;
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for God to give Adam a help, when amongst the creatures there was none found, was a mercy;
for God to give Adam a help, when among the creatures there was none found, was a mercy;
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but now for the Lord to give him a meet help, a friend of a suitable spirit;
but now for the Lord to give him a meet help, a friend of a suitable Spirit;
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and a calling suitable to a mans disposition (for all sweetness doth arise from fitness) O what a great mercy is this,
and a calling suitable to a men disposition (for all sweetness does arise from fitness) Oh what a great mercy is this,
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for God to give a man such a relation, which is as his own soul!
for God to give a man such a Relation, which is as his own soul!
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Now how should this sweeten the Lord Christ unto a man? and how should we study his suitableness unto Gods ends? as he is Gods servant, we should labour to bring our hearts into such a holy frame that the Lord may delight in our suitableness also, with all his ends and purposes;
Now how should this sweeten the Lord christ unto a man? and how should we study his suitableness unto God's ends? as he is God's servant, we should labour to bring our hearts into such a holy frame that the Lord may delight in our suitableness also, with all his ends and Purposes;
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we should take comfort in a suitable wife, estate, employment, but above all in a meet Mediator.
we should take Comfort in a suitable wife, estate, employment, but above all in a meet Mediator.
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Secondly, this doth plainly argue, that God will give us all things, Rom. 8.32. A wise builder doth make his building in some measure answerable to the foundation;
Secondly, this does plainly argue, that God will give us all things, Rom. 8.32. A wise builder does make his building in Some measure answerable to the Foundation;
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surely he that hath laid a foundation of Saphires, he will not build upon it mud-walls,
surely he that hath laid a Foundation of Sapphires, he will not built upon it mudwalls,
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and cover them with a roof of straw; he hath laid the foundation in Christ his only son:
and cover them with a roof of straw; he hath laid the Foundation in christ his only son:
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and if he did not spare him, surely he will with him give us all things, &c. So he that hath fitted you with a Mediator answerable to all Gods ends and your ends, he will surely fit you with all things;
and if he did not spare him, surely he will with him give us all things, etc. So he that hath fitted you with a Mediator answerable to all God's ends and your ends, he will surely fit you with all things;
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so that thou shalt want nothing that thou standst in need of: he will give thee a sutable estate, and feed thee with food convenient for thee;
so that thou shalt want nothing that thou Standest in need of: he will give thee a suitable estate, and feed thee with food convenient for thee;
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he will dispense mercies to thee in the fittest time, for the Lord waits to be gracious;
he will dispense Mercies to thee in the Fittest time, for the Lord waits to be gracious;
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he takes measure of mens spirits;
he Takes measure of men's spirits;
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you may think, It would be fit for me to have such a mercy, but the Lord denyes it you;
you may think, It would be fit for me to have such a mercy, but the Lord Denies it you;
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let me tell thee, mercies in thy time, without Gods time, will do thee hurt:
let me tell thee, Mercies in thy time, without God's time, will do thee hurt:
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if thou have a mercy before thou be ripe for it, before God see a fitness in thee to receive it, it will be unseasonable;
if thou have a mercy before thou be ripe for it, before God see a fitness in thee to receive it, it will be unseasonable;
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God takes measure of mens spirits I say, and defers mercies that his children long for, till they be made meet to receive them;
God Takes measure of men's spirits I say, and defers Mercies that his children long for, till they be made meet to receive them;
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therefore if God with-hold any good thing from thee, do you conclude, Surely it is not fit for me;
Therefore if God withhold any good thing from thee, do you conclude, Surely it is not fit for me;
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for else he that hath fitted us with a Mediator, he would never fail to fit you with all things else. Use 2.
for Else he that hath fitted us with a Mediator, he would never fail to fit you with all things Else. Use 2.
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If an instrumental fitness be an honour to Christ, then it must needs be so unto us, to be vessels of honour fitted for the Masters use: and here Consider,
If an instrumental fitness be an honour to christ, then it must needs be so unto us, to be vessels of honour fitted for the Masters use: and Here Consider,
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First, to be employed by God is the greatest honour to the creature, as the greatest dishonour is for God to lay a man aside, 2 Tim. 2.21. &c. The great title of honour that Moses had, was the Lords owning him as his servant, Moses my servant, &c. and David my servant: and the Angels, their great honour lies in their services, they are principalities and powers, Rom. 15.20. but in all this they are ministering spirits; and Paul, yea so have I strived to Preach the Gospel, NONLATINALPHABET.
First, to be employed by God is the greatest honour to the creature, as the greatest dishonour is for God to lay a man aside, 2 Tim. 2.21. etc. The great title of honour that Moses had, was the lords owning him as his servant, Moses my servant, etc. and David my servant: and the Angels, their great honour lies in their services, they Are principalities and Powers, Rom. 15.20. but in all this they Are ministering spirits; and Paul, yea so have I strived to Preach the Gospel,.
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He lookt upon it as his duty, and as his glory also:
He looked upon it as his duty, and as his glory also:
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their ambition lay in this, who should do most work, not who should receive most wages;
their ambition lay in this, who should do most work, not who should receive most wages;
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truly to be a Door-keeper, Psal. 84.10. the meanest office, the lowest employment for God is an honour to the greatest Prince in the world:
truly to be a Doorkeeper, Psalm 84.10. the Meanest office, the lowest employment for God is an honour to the greatest Prince in the world:
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and therefore if the Lord employ men in eminent services, it is the greater favour and the greater honour.
and Therefore if the Lord employ men in eminent services, it is the greater favour and the greater honour.
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Secondly, it is a great honour to be useful amongst the creatures;
Secondly, it is a great honour to be useful among the creatures;
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Eliakim was highly exalted by God, I will fasten him as a nayl in a sure place, &c. Isa. 22.23,24. Much people shall hang upon him, &c. Mich. 5.7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord; Eliakim was highly exalted by God, I will fasten him as a nail in a sure place, etc. Isaiah 22.23,24. Much people shall hang upon him, etc. Mich. 5.7. And the remnant of Jacob shall be in the midst of many people as a due from the Lord;
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and Elijah a man mighty serviceable to God in his generation, he is called the Chariot of Israel, and the horse-men thereof, &c. It is the honour of godliness to be profitable for all things, &c.
and Elijah a man mighty serviceable to God in his generation, he is called the Chariot of Israel, and the horsemen thereof, etc. It is the honour of godliness to be profitable for all things, etc.
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Thirdly, the Lord is exceedingly pleased with the services of his people, Hos. 9.10.
Thirdly, the Lord is exceedingly pleased with the services of his people, Hos. 9.10.
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I found Israel as grapes in the Wilderness, &c. but they are then more specially acceptable,I found Israel as grapes in the Wilderness, etc. but they Are then more specially acceptable,
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if their services proceed from a spirit suited and prepared for them:
if their services proceed from a Spirit suited and prepared for them:
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for a good work from an unprepared heart, is a provocation unto God, and a sign of hypocrisie in the man, 2 Chron. 12.14. and truly if our services be not acceptable to God, they will never be comfortable unto us. Question.
for a good work from an unprepared heart, is a provocation unto God, and a Signen of hypocrisy in the man, 2 Chronicles 12.14. and truly if our services be not acceptable to God, they will never be comfortable unto us. Question.
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The great Question therefore which we should study all our daies, should be, What will make a man fit for service?
The great Question Therefore which we should study all our days, should be, What will make a man fit for service?
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I will give you a few things briefly.
I will give you a few things briefly.
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First, he that will be fitted for service, must be acted by the same principle Christ was,
First, he that will be fitted for service, must be acted by the same principle christ was,
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and he must do all from a principle of union and unction;
and he must do all from a principle of Union and unction;
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Christ did his from a personal union, and from an unction without measure, being cloathed with the Spirit;
christ did his from a personal Union, and from an unction without measure, being clothed with the Spirit;
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but we, from a mystical union, and an unction from the same spirit, according to our measure, 1 John 2.20. having received this spirit as a spirit of regeneration and sanctification:
but we, from a mystical Union, and an unction from the same Spirit, according to our measure, 1 John 2.20. having received this Spirit as a Spirit of regeneration and sanctification:
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for there are no services of an unregenerate man, that can either please God or profit himself,
for there Are no services of an unregenerate man, that can either please God or profit himself,
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because of the corrupt principle from which they flow;
Because of the corrupt principle from which they flow;
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for he prayes from the same principle that he sins, and the spirit of Satan doth as truly work in him in the one,
for he prays from the same principle that he Sins, and the Spirit of Satan does as truly work in him in the one,
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as it doth in the other;
as it does in the other;
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and therefore his religious performances are turned into sins, only his sins proceed from a principle of open enmity,
and Therefore his religious performances Are turned into Sins, only his Sins proceed from a principle of open enmity,
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and his duties from a principle of secret flatterie.
and his duties from a principle of secret flattery.
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Semen naturae, &c. and therefore saies Luther, Bona opera non faciunt bonum virum, sed vir bonus facit opera bona: Semen naturae, etc. and Therefore Says Luther, Bona opera non faciunt bonum virum, sed vir bonus facit opera Bona:
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A good tree bringeth forth good fruit: fructus non faciunt arbores bonas vel malas. The tree goes before the fruit, and the fruit is answerable to it; A good tree brings forth good fruit: fructus non faciunt Arbores bonas vel malas. The tree Goes before the fruit, and the fruit is answerable to it;
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therefore if the tree be evil, and thou have not in thee an inward principle of union and unction, thou art not fitted for service, &c.
Therefore if the tree be evil, and thou have not in thee an inward principle of Union and unction, thou art not fitted for service, etc.
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Secondly, Christ was fitted for service by this, that as he did not his own will,
Secondly, christ was fitted for service by this, that as he did not his own will,
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so he sought not his own glory, but did all his services from a principle of self-denyal.
so he sought not his own glory, but did all his services from a principle of self-denial.
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I seek not mine own glory, but the glory of him that sent me; that was all the gain he sought for, that his Father should be glorified:I seek not mine own glory, but the glory of him that sent me; that was all the gain he sought for, that his Father should be glorified:
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Non tantum possessio, sed proprietas acquiritur à Domino. There is a twofold faithfulness, as there is a two-fold integrity:Non Tantum possessio, sed Propriety acquiritur à Domino. There is a twofold faithfulness, as there is a twofold integrity:
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there is an uprightness particularly in some one act, as there was in Abimelech, In the integrity of my heart did I this, Gen. 20.6. and Isa. 8.2.
there is an uprightness particularly in Some one act, as there was in Abimelech, In the integrity of my heart did I this, Gen. 20.6. and Isaiah 8.2.
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and I took unto me faithful witnesses, Uriah the Priest, who was not faithful to the things of God, &c. a man may be faithful in particular actions between man and man,and I took unto me faithful Witnesses, Uriah the Priest, who was not faithful to the things of God, etc. a man may be faithful in particular actions between man and man,
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and yet be very false and unfaithful in the universal course of his life between him and God,
and yet be very false and unfaithful in the universal course of his life between him and God,
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as this Uriah was, who made the new fashioned Altar for Ahaz. Whilest the Lord Christ was upon earth, he had not the possession of any thing in the earth;
as this Uriah was, who made the new fashioned Altar for Ahaz. Whilst the Lord christ was upon earth, he had not the possession of any thing in the earth;
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though he was Lord of al, he was maintained by the benevolence of his servants, denyed himself in his honour,
though he was Lord of all, he was maintained by the benevolence of his Servants, denied himself in his honour,
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and in his ease, had no will of his own, but the will of duty overcame the will of nature:
and in his ease, had no will of his own, but the will of duty overcame the will of nature:
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O why should not we aspire to be like our Master! &c. but how few make this example theirs! Hos. 10.11. Men are willing to tread out the corn, &c. but it is hard to find men that in service are carried with a single eye;
Oh why should not we aspire to be like our Master! etc. but how few make this Exampl theirs! Hos. 10.11. Men Are willing to tread out the corn, etc. but it is hard to find men that in service Are carried with a single eye;
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it is easie with Jehu to pretend Reformation, and also proffer to do much for God, under a cloak of covetousness or preheminence, to make themselves rich and great;
it is easy with Jehu to pretend Reformation, and also proffer to do much for God, under a cloak of covetousness or pre-eminence, to make themselves rich and great;
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I fear that is the design of many, and its strange to see what poor respects will sway with men in this kind, in things of the greatest consequence,
I Fear that is the Design of many, and its strange to see what poor respects will sway with men in this kind, in things of the greatest consequence,
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as Saul, honour me before the people;
as Saul, honour me before the people;
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and Mal. 1. the Table of the Lord is polluted by the Priests, they offered polluted bread, they would have been glad it had been better,
and Malachi 1. the Table of the Lord is polluted by the Priests, they offered polluted bred, they would have been glad it had been better,
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but the people were newly come out of Captivity, and did snuff at the sacrifices,
but the people were newly come out of Captivity, and did snuff At the Sacrifices,
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and therefore they said they must take what the people would bring, else they should get nothing;
and Therefore they said they must take what the people would bring, Else they should get nothing;
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the worship of God would cease they thought, potius omnia rejiciunt; and so men do, NONLATINALPHABET; Men that bend with the times, and maintain truth in an artificial middle way, &c.
the worship of God would cease they Thought, potius omnia rejiciunt; and so men do,; Men that bend with the times, and maintain truth in an artificial middle Way, etc.
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Thirdly, Christ did all his services from a principle of love and desire to please God, Joh. 14. ult. he did all, that the world may know that I love the Father.
Thirdly, christ did all his services from a principle of love and desire to please God, John 14. ult. he did all, that the world may know that I love the Father.
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Christ indeed loved the Church, but his great argument that prevailed most with him, is love to his Father:
christ indeed loved the Church, but his great argument that prevailed most with him, is love to his Father:
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Amor est pondus animae: the byas of his soul: Amore desiderii, to be united to him; Amore complacentiae, delighting in him;Amor est pondus Spirits: the bias of his soul: Amore Desire, to be united to him; Amore complacentiae, delighting in him;
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and the love of benevolence too returns all to him again;
and the love of benevolence too returns all to him again;
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for this principle lies at his heart as coals of Juniper, &c. and all this was to please God;
for this principle lies At his heart as coals of Juniper, etc. and all this was to please God;
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for Christ did not please himself in what he did; there is self-pleasing, and men-pleasing, which acts many men in their services;
for christ did not please himself in what he did; there is self-pleasing, and Men-pleasing, which acts many men in their services;
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but there are few with Christ and Paul, that do all they do that they may please God. Iohn 8.29.
but there Are few with christ and Paul, that do all they do that they may please God. John 8.29.
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I am not alone, but the Father is with me, for I do alwaies the things that please him, &c.I am not alone, but the Father is with me, for I do always the things that please him, etc.
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Fourthly, Christ was zealous for God in all things, and the things of God were dear to him:
Fourthly, christ was zealous for God in all things, and the things of God were dear to him:
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with how much earnestness doth he assert the truth against the Hereticks, the Pharisees, Sadduces, and Herodians in his time? he whipt buyers and sellers out of the Temple:
with how much earnestness does he assert the truth against the Heretics, the Pharisees, Sadducees, and Herodians in his time? he whipped buyers and sellers out of the Temple:
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nay if his Disciple be an Instrument of Satan, he saith, Get thee behind me Satan, &c. 2 Ioh. 10. if they bring not this word, receive them not:
nay if his Disciple be an Instrument of Satan, he Says, Get thee behind me Satan, etc. 2 John 10. if they bring not this word, receive them not:
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give them no entertainment, shew no friendship to them, nor familiarity with them, least you thereby encourage them in an evil way,
give them no entertainment, show no friendship to them, nor familiarity with them, lest you thereby encourage them in an evil Way,
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as Polycarpus saies to Marcion the Heretick, Novi•te esse primogenitum Satanae. Men are but as Carbuncles, have a great shew of zeal for God,
as Polycarp Says to Marcion the Heretic, Novi•te esse Primogeniture Satan. Men Are but as Carbuncles, have a great show of zeal for God,
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but when they come to act any thing, they are key-cold, &c. Translucent ad modum ardentis prunae.
but when they come to act any thing, they Are key-cold, etc. Translucent ad modum Ardentis prunae.
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Fifthly, he acted with resolution, and was not discouraged for want of success. Isa. 49.4.
Fifthly, he acted with resolution, and was not discouraged for want of success. Isaiah 49.4.
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I have laboured in vain, I have spent my strength for nought, &c. Yet surely my Iudgement is with thee, &c. There is a curse pronounced upon him that doth the work of the Lord negligently, or deceitfully, &c. and he saith, though Israel were not gathered, my reward is with the Lord. I have laboured in vain, I have spent my strength for nought, etc. Yet surely my Judgement is with thee, etc. There is a curse pronounced upon him that does the work of the Lord negligently, or deceitfully, etc. and he Says, though Israel were not gathered, my reward is with the Lord.
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Duty is ours, success is Gods, should be a Christians Motto;Duty is ours, success is God's, should be a Christians Motto;
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when we undertake any service for God, we should cast our burden upon him alone, all the burden of success:
when we undertake any service for God, we should cast our burden upon him alone, all the burden of success:
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for many men do promise themselves much success, and undertake a great service for God,
for many men do promise themselves much success, and undertake a great service for God,
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and think to go through the difficulties they meet withal, yet afterward they say as he did, Old Adam is too strong for young Melancthon, &c. Sixthly, Christ did serve God so in his publike Ministery, that he neglected not his private Communion;
and think to go through the difficulties they meet withal, yet afterwards they say as he did, Old Adam is too strong for young Melanchthon, etc. Sixthly, christ did serve God so in his public Ministry, that he neglected not his private Communion;
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he Preached publikely all the day, when it might have been said, Master spare thy self; yet he got into a Mountain at night alone to pray:
he Preached publicly all the day, when it might have been said, Master spare thy self; yet he god into a Mountain At night alone to pray:
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he rose up a great while before it was day, to spend some time in secret fellowship with God:
he rose up a great while before it was day, to spend Some time in secret fellowship with God:
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and is not this our duty to maintain our private Communion? It is an evil way we are all subject to, to neglect private benefits to our souls, under the pretence of publike service and employments:
and is not this our duty to maintain our private Communion? It is an evil Way we Are all Subject to, to neglect private benefits to our Souls, under the pretence of public service and employments:
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and let me tell you, sins of omission at the last day will be their destruction,
and let me tell you, Sins of omission At the last day will be their destruction,
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when many shall guash their teeth and say, I have been employed in saving Kingdoms: I bore up the Pillars of the earth, but now I am shut out:
when many shall guash their teeth and say, I have been employed in Saving Kingdoms: I boar up the Pillars of the earth, but now I am shut out:
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I have been employed in that great work in saving souls, but now I my self am a cast-away:
I have been employed in that great work in Saving Souls, but now I my self am a castaway:
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I shone as a star upon earth, but now I must for ever be in the horror of darkness.
I shone as a star upon earth, but now I must for ever be in the horror of darkness.
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Oh who would not tremble at these sad apprehensions, and labour for a suitable frame of spirit with the Lord Christ, in all our services!
O who would not tremble At these sad apprehensions, and labour for a suitable frame of Spirit with the Lord christ, in all our services!
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that the Lord may say unto us, Well done good and faithful servant, enter thou into the Ioy of thy Lord.
that the Lord may say unto us, Well done good and faithful servant, enter thou into the Joy of thy Lord.
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THE MYSTERIES OF PROVIDENCE. Preached at Pauls, Aug. 18. 1650. EZEK. 1. ver. 16. the close of it.
THE MYSTERES OF PROVIDENCE. Preached At Paul's, Aug. 18. 1650. EZEKIEL. 1. ver. 16. the close of it.
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And their appearance and their work was as it were a wheel in the middle of a wheel.
And their appearance and their work was as it were a wheel in the middle of a wheel.
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THE scope of this Chapter sets forth the Providence of God in the Government of the world;
THE scope of this Chapter sets forth the Providence of God in the Government of the world;
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for all things pass under a Providence:
for all things pass under a Providence:
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he that made all things to their ends, doth rule and act all things unto the same ends.
he that made all things to their ends, does Rule and act all things unto the same ends.
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This is set forth by a threefold Vision in this Chapter:
This is Set forth by a threefold Vision in this Chapter:
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and those three Visions present unto you a four-fold subordination of causes in the Providential Kingdom of God;
and those three Visions present unto you a fourfold subordination of Causes in the Providential Kingdom of God;
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for I must a little give you light into the whole Chapter.
for I must a little give you Light into the Whole Chapter.
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First you find in the 26. verse (for that is first in nature, though it be last in place) there is a Firmament, and upon it the likeness of a Throne;
First you find in the 26. verse (for that is First in nature, though it be last in place) there is a Firmament, and upon it the likeness of a Throne;
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and one sits upon the Throne in appearance like the Son of man; and one sits upon the Throne in appearance like the Son of man;
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this is the Lord Jesus Christ, the glory of God in the person of the Mediator, into whose hands the Providential Kingdom of God is committed, together with the change of the Government:
this is the Lord jesus christ, the glory of God in the person of the Mediator, into whose hands the Providential Kingdom of God is committed, together with the change of the Government:
d vbz dt n1 np1 np1, dt n1 pp-f np1 p-acp dt n1 pp-f dt n1, p-acp rg-crq n2 dt np1 n1 pp-f np1 vbz vvn, av p-acp dt n1 pp-f dt n1:
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There was a necessity of the change of the Government; therefore Ioh. 5.22. the Father Iudgeth no man, but he hath committed all Iudgement unto the Son:
There was a necessity of the change of the Government; Therefore John 5.22. the Father Judgeth no man, but he hath committed all Judgement unto the Son:
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for which cause God the Father calls Christ the Mediator my King; he rules for him:
for which cause God the Father calls christ the Mediator my King; he rules for him:
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he is my King, Psal. 2.6. There is a twofold Kingdom of God committed to the Mediator, the man Christ Iesus: the spiritual Kingdom by which he rules in the hearts of his people:
he is my King, Psalm 2.6. There is a twofold Kingdom of God committed to the Mediator, the man christ Iesus: the spiritual Kingdom by which he rules in the hearts of his people:
pns31 vbz po11 n1, np1 crd. pc-acp vbz dt j n1 pp-f np1 vvd p-acp dt n1, dt n1 np1 np1: dt j n1 p-acp r-crq pns31 vvz p-acp dt n2 pp-f po31 n1:
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so he is King of Saints.
so he is King of Saints.
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The providential Kingdom likewise by which he rules in the affairs of the world, and so he is the King of Nations.
The providential Kingdom likewise by which he rules in the affairs of the world, and so he is the King of nations.
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Christ now is described here, as being King in the Providential Kingdom; that is the first in the Order of causes, in the Government of the world.
christ now is described Here, as being King in the Providential Kingdom; that is the First in the Order of Causes, in the Government of the world.
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Secondly, Christ, though the Government be committed unto him, yet he doth not rule immediately,
Secondly, christ, though the Government be committed unto him, yet he does not Rule immediately,
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but he rules all things by the spirit, and that in the Providential, as well as in the Spiritual Kingdom:
but he rules all things by the Spirit, and that in the Providential, as well as in the Spiritual Kingdom:
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that is set forth to you in the 12. and the 20. verses of this Chapter;
that is Set forth to you in the 12. and the 20. Verses of this Chapter;
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Whether the Spirit was to go, they went; and wheresoever the Spirit was to go, thither was their Spirit also for to go. Whither the Spirit was to go, they went; and wheresoever the Spirit was to go, thither was their Spirit also for to go.
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Here is a Spirit that acteth the Angels as well as the Saints, and all inferiour Agents.
Here is a Spirit that Acts the Angels as well as the Saints, and all inferior Agents.
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The Spirit is the Vice-Roy of Christ; Mark what I say: as Christ is Gods Pro-Rex, and rules for him;
The Spirit is the Vice-Roy of christ; Mark what I say: as christ is God's Pro-rex, and rules for him;
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so the Spirit I say of the Mediator is the Vice-Roy of Christ, and rules for Christ in the administration of all things;
so the Spirit I say of the Mediator is the Vice-Roy of christ, and rules for christ in the administration of all things;
av dt n1 pns11 vvb pp-f dt n1 vbz dt n1 pp-f np1, cc vvz p-acp np1 p-acp dt n1 pp-f d n2;
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therefore observe, though it is true the Spirit of Christ is not to the Angels a principle of Sanctification;
Therefore observe, though it is true the Spirit of christ is not to the Angels a principle of Sanctification;
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for they stand in the same righteousness in which they were created:
for they stand in the same righteousness in which they were created:
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yet the Spirit is unto the Angels a Spirit of direction, and that in all their waies, Rev. 19.10. the Angels receive a Spirit of Prophesie from Christ.
yet the Spirit is unto the Angels a Spirit of direction, and that in all their ways, Rev. 19.10. the Angels receive a Spirit of Prophesy from christ.
av dt n1 vbz p-acp dt n2 dt n1 pp-f n1, cc cst p-acp d po32 n2, n1 crd. dt n2 vvb dt n1 pp-f vvb p-acp np1.
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I am of your Brethren the Prophets, saith the Angel there: an Angel, a Prophet? yes, and he that hath the testimonie of Jesus;I am of your Brothers the prophets, Says the Angel there: an Angel, a Prophet? yes, and he that hath the testimony of jesus;
pns11 vbm pp-f po22 n2 dt n2, vvz dt n1 a-acp: dt n1, dt n1? uh, cc pns31 cst vhz dt n1 pp-f np1;
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what is the testimonie of Jesus? the testimonie of Iesus is the Spirit of Prophecy:
what is the testimony of jesus? the testimony of Iesus is the Spirit of Prophecy:
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Why then the Angels have a spirit of Prophecy from Christ:
Why then the Angels have a Spirit of Prophecy from christ:
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the Spirit of Christ the Mediator is the principle of their Doctrine, though not of their Sanctification.
the Spirit of christ the Mediator is the principle of their Doctrine, though not of their Sanctification.
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That is the second thing in the Order of causes in the Government of all things.
That is the second thing in the Order of Causes in the Government of all things.
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Thirdly, this Spiritacteth the living creatures: that is the third Vision; that is the third subordination:
Thirdly, this Spiritacteth the living creatures: that is the third Vision; that is the third subordination:
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you read in the beginning of this Chapter, of a Vision of living creatures, with four faces, &c. What were these living creatures? why look into the 10. Chap. and the 20. verse, you have it there expounded by the Spirit, I perceived (saith the Prophet) that they were the Cherubims;
you read in the beginning of this Chapter, of a Vision of living creatures, with four faces, etc. What were these living creatures? why look into the 10. Chap. and the 20. verse, you have it there expounded by the Spirit, I perceived (Says the Prophet) that they were the Cherubims;
pn22 vvb p-acp dt n-vvg pp-f d n1, pp-f dt n1 pp-f j-vvg n2, p-acp crd n2, av q-crq vbdr d j-vvg n2? q-crq vvb p-acp dt crd np1 cc dt crd n1, pn22 vhb pn31 a-acp vvn p-acp dt n1, pns11 vvd (vvz dt n1) d pns32 vbdr dt n2;
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the living creatures that are there spoken of were the Cherubims; they are the Angels that be called the living creatures:
the living creatures that Are there spoken of were the Cherubims; they Are the Angels that be called the living creatures:
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for this cause the Angels now being imployed by Christ in the Government of the world, they be called in Scripture Principalities and Powers. There is a double Government come into the world with the Kingdom of Christ, that should never have been els;
for this cause the Angels now being employed by christ in the Government of the world, they be called in Scripture Principalities and Powers. There is a double Government come into the world with the Kingdom of christ, that should never have been Else;
c-acp d n1 dt n2 av vbg vvn p-acp np1 p-acp dt n1 pp-f dt n1, pns32 vbb vvn p-acp n1 n2 cc n2. pc-acp vbz dt j-jn n1 vvn p-acp dt n1 p-acp dt n1 pp-f np1, cst vmd av-x vhi vbn av;
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the government of Angels, the Government of Magistrates;
the government of Angels, the Government of Magistrates;
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it is true, both are eminent Ordinances of God, but yet both introduced and occasioned by sin:
it is true, both Are eminent Ordinances of God, but yet both introduced and occasioned by since:
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a natural subjection of man to man there should have been, if man had not falen;
a natural subjection of man to man there should have been, if man had not fallen;
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but a civil subjection of man to man there should not have been:
but a civil subjection of man to man there should not have been:
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Nomen istud culpa meruit & non natura, saith Austin: and for that cause, when Christ shall give up the Kingdom to the Father, he will put down both these: Nome istud culpa meruit & non Nature, Says Austin: and for that cause, when christ shall give up the Kingdom to the Father, he will put down both these:
fw-la fw-la fw-la fw-la cc fw-la fw-la, vvz np1: cc p-acp d n1, c-crq np1 vmb vvi a-acp dt n1 p-acp dt n1, pns31 vmb vvi a-acp d d:
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the authority of Magistrates, and the authority of Angels: he will put down all rule, and all authority, and power:
the Authority of Magistrates, and the Authority of Angels: he will put down all Rule, and all Authority, and power:
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these authorities began with the Kingdom of Christ:
these authorities began with the Kingdom of christ:
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and before Christ shall give up the Kingdom to the Father, he will put them all down.
and before christ shall give up the Kingdom to the Father, he will put them all down.
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So Mr. Calvin expounds the place, in 1 Cor. 15.24. Consider then the spirit of Christ: Christ sends forth his spirit: the spirit acteth the Angels: So Mr. calvin expounds the place, in 1 Cor. 15.24. Consider then the Spirit of christ: christ sends forth his Spirit: the Spirit Acts the Angels:
av n1 np1 vvz dt n1, p-acp crd np1 crd. np1 av dt n1 pp-f np1: np1 vvz av po31 n1: dt n1 vvz dt n2:
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that is the third in the subordination of causes:
that is the third in the subordination of Causes:
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Only my beloved, there are two strange benefits that the people of God have by the Government of Angels.
Only my Beloved, there Are two strange benefits that the people of God have by the Government of Angels.
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First, the Angels rule for them. Secondly, the Angels pray for them: the Angels rule for them, Heb. 1.14. they are ministring spirits for the good of the Elect;
First, the Angels Rule for them. Secondly, the Angels pray for them: the Angels Rule for them, Hebrew 1.14. they Are ministering spirits for the good of the Elect;
ord, dt n2 vvb p-acp pno32. ord, dt n2 vvb p-acp pno32: dt n2 vvb p-acp pno32, np1 crd. pns32 vbr j-vvg n2 p-acp dt j pp-f dt n1;
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he gives his Angels charge over thee: Then the Angels pray for them: see an Angel praying to Christ, Zach. 1.12. and thereupon Christ prayeth to the Father:he gives his Angels charge over thee: Then the Angels pray for them: see an Angel praying to christ, Zach 1.12. and thereupon christ Prayeth to the Father:
pns31 vvz po31 n2 vvb p-acp pno21: av dt n2 vvb p-acp pno32: vvb dt n1 vvg p-acp np1, np1 crd. cc av np1 vvz p-acp dt n1:
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here an Angel prayeth for the Church, and attaineth an answer of prayer, Dan. 4.16,17. the thing is by the decree of the Watchers, and the demand by the command of the Holy ones:
Here an Angel Prayeth for the Church, and attaineth an answer of prayer, Dan. 4.16,17. the thing is by the Decree of the Watchers, and the demand by the command of the Holy ones:
av dt n1 vvz p-acp dt n1, cc vvz dt n1 pp-f n1, np1 crd. dt n1 vbz p-acp dt n1 pp-f dt n2, cc dt n1 p-acp dt n1 pp-f dt j pi2:
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it is spoken of the Judgement brought upon that great tyrant and oppressor Nebuchadnezzar: the demand, you shall read that in the petition:
it is spoken of the Judgement brought upon that great tyrant and oppressor Nebuchadnezzar: the demand, you shall read that in the petition:
pn31 vbz vvn pp-f dt n1 vvn p-acp d j n1 cc n1 np1: dt n1, pn22 vmb vvi cst p-acp dt n1:
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the request, it is the request of the Watchers: so the Angels are called;
the request, it is the request of the Watchers: so the Angels Are called;
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and I remember it is an observation Origen hath, when we pray (saith he) there are millions of heavenly Angels, Celestial Spirits do joyn with us, they do pray with us, unspoken to, unasked.
and I Remember it is an observation Origen hath, when we pray (Says he) there Are millions of heavenly Angels, Celestial Spirits do join with us, they do pray with us, unspoken to, unasked.
cc pns11 vvb pn31 vbz dt n1 np1 vhz, c-crq pns12 vvb (vvz pns31) a-acp vbr crd pp-f j n2, j n2 vdb vvi p-acp pno12, pns32 vdb vvi p-acp pno12, j-vvn-u p-acp, j-vvn-u.
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Then I intreate you consider, that is the third subordination in the Government of all things.
Then I entreat you Consider, that is the third subordination in the Government of all things.
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Fourthly, the fourth in this subordination, in the Government of the world, is, the Spirit rules the Angels, the living creatures.
Fourthly, the fourth in this subordination, in the Government of the world, is, the Spirit rules the Angels, the living creatures.
ord, dt ord p-acp d n1, p-acp dt n1 pp-f dt n1, vbz, dt n1 vvz dt n2, dt j-vvg n2.
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But then here is another Vision, a Vision of Wheels: I, so all things here below are called;
But then Here is Another Vision, a Vision of Wheels: I, so all things Here below Are called;
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it is resembled to the Moon, because it is in a continual change, Rev. 12. that is to say, they have the Moon under their feet:
it is resembled to the Moon, Because it is in a continual change, Rev. 12. that is to say, they have the Moon under their feet:
pn31 vbz vvn p-acp dt n1, c-acp pn31 vbz p-acp dt j n1, n1 crd cst vbz pc-acp vvi, pns32 vhb dt n1 p-acp po32 n2:
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resembled to the Sea, Dan. 7.2. because the Sea is in perpetuo fluxu, it is alwaies ebbing, and flowing, never at a stay:
resembled to the Sea, Dan. 7.2. Because the Sea is in perpetuo fluxu, it is always ebbing, and flowing, never At a stay:
vvd p-acp dt n1, np1 crd. c-acp dt n1 vbz p-acp fw-la fw-la, pn31 vbz av vvg, cc vvg, av-x p-acp dt n1:
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there is an unquiet principle in it self: So here suitable thereunto, it is resembled unto Wheels:
there is an unquiet principle in it self: So Here suitable thereunto, it is resembled unto Wheels:
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why? they are in continuo motu, alwaies moving, they are never at a stay; their very form of which they are made, fitteth them for nothing else:
why? they Are in continuo motu, always moving, they Are never At a stay; their very from of which they Are made, fits them for nothing Else:
q-crq? pns32 vbr p-acp fw-la fw-la, av vvg, pns32 vbr av-x p-acp dt n1; po32 j n1 pp-f r-crq pns32 vbr vvn, vvz pno32 p-acp pix av:
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all things here belovv are compared to wheels. Now I intreate you consider, who it is that acteth these wheels:
all things Here below Are compared to wheels. Now I entreat you Consider, who it is that Acts these wheels:
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Christ sendeth the Spirit, the Spirit acteth the living creatures:
christ sends the Spirit, the Spirit Acts the living creatures:
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Now the living creatures are the wheels, and the Text saith, the Spirit of the living creatures is in the Wheels:
Now the living creatures Are the wheels, and the Text Says, the Spirit of the living creatures is in the Wheels:
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In the 20. verse so it is said, When the living creatures moved, then the Wheels moved;
In the 20. verse so it is said, When the living creatures moved, then the Wheels moved;
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when the living creatures stood, then the Wheels stood: Why? because the Spirit of the living creatures is in the wheels;when the living creatures stood, then the Wheels stood: Why? Because the Spirit of the living creatures is in the wheels;
c-crq dt j-vvg n2 vvd, cs dt n2 vvd: uh-crq? c-acp dt n1 pp-f dt j-vvg n2 vbz p-acp dt n2;
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the Spirit of Christ acteth the Angels, the Angels have a great influence in the acting of things below.
the Spirit of christ Acts the Angels, the Angels have a great influence in the acting of things below.
dt n1 pp-f np1 vvz dt n2, dt n2 vhb dt j n1 p-acp dt n-vvg pp-f n2 a-acp.
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Now concerning these wheels, here are seven things spoken: and truly they are all of them weighty truths;
Now Concerning these wheels, Here Are seven things spoken: and truly they Are all of them weighty truths;
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truths of very exceeding great consequence, and of very great use for the present times; and therefore I shall in a word offer them to your consideration.
truths of very exceeding great consequence, and of very great use for the present times; and Therefore I shall in a word offer them to your consideration.
n2 pp-f j j-vvg j n1, cc pp-f av j n1 p-acp dt j n2; cc av pns11 vmb p-acp dt n1 vvb pno32 p-acp po22 n1.
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This, that is in the text is the last of them.
This, that is in the text is the last of them.
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First, in the 18. verse it is said, the Rings of these wheels are full of eyes within;
First, in the 18. verse it is said, the Rings of these wheels Are full of eyes within;
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things in the world are not carried by the wills of men, coeco impetu, by a kind of blind force,
things in the world Are not carried by the wills of men, coeco impetu, by a kind of blind force,
n2 p-acp dt n1 vbr xx vvn p-acp dt n2 pp-f n2, fw-la fw-la, p-acp dt n1 pp-f j n1,
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as if men ruled the world:
as if men ruled the world:
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No, my Brethren, in all the turnings that there are in the world, know, the wheels be full of eyes;
No, my Brothers, in all the turnings that there Are in the world, know, the wheels be full of eyes;
uh-dx, po11 n2, p-acp d dt n2-vvg cst a-acp vbr p-acp dt n1, vvb, dt n2 vbb j pp-f n2;
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all things are carried and ordered by a wise and a fore-seeing Providence.
all things Are carried and ordered by a wise and a Foreseeing Providence.
d n2 vbr vvn cc vvn p-acp dt j cc dt j n1.
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Secondly, the wheels go upon their four sides, in the 17. verse, that is, they are constant, and settled in their motion:
Secondly, the wheels go upon their four sides, in the 17. verse, that is, they Are constant, and settled in their motion:
ord, dt n2 vvb p-acp po32 crd n2, p-acp dt crd n1, cst vbz, pns32 vbr j, cc vvn p-acp po32 n1:
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men may turn from one side to another, as it is common for them to do;
men may turn from one side to Another, as it is Common for them to do;
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they may change their principles, and act quite contrary: they may destroy that which formerly they have endeavoured to build;
they may change their principles, and act quite contrary: they may destroy that which formerly they have endeavoured to built;
pns32 vmb vvi po32 n2, cc vvi av j-jn: pns32 vmb vvi d r-crq av-j pns32 vhb vvn pc-acp vvi;
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but yet notwithstanding the wheels go upon their four sides still; there is no turning of Providence out of that way:
but yet notwithstanding the wheels go upon their four sides still; there is no turning of Providence out of that Way:
cc-acp av c-acp dt n2 vvb p-acp po32 crd n2 av; pc-acp vbz dx n-vvg pp-f n1 av pp-f d n1:
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you may use your art, you may use your power, use your policy, the Wheels will still go on upon their four sides:
you may use your art, you may use your power, use your policy, the Wheels will still go on upon their four sides:
pn22 vmb vvi po22 n1, pn22 vmb vvi po22 n1, vvb po22 n1, dt n2 vmb av vvi a-acp p-acp po32 crd n2:
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Gods providence is stable, and settled in its motion. Thirdly, the wheels return not when they go: that is another;
God's providence is stable, and settled in its motion. Thirdly, the wheels return not when they go: that is Another;
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God hath not in waies of Providence retrograde motions: when the Lord begins, he doth use to make an end:
God hath not in ways of Providence retrograde motions: when the Lord begins, he does use to make an end:
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in decretis sapientum nulla est litura: wise men make no blots:in decretis Sages nulla est litura: wise men make no blots:
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if God go forth against a people, if God go forth against a person, truly, the Lord carries on his work:
if God go forth against a people, if God go forth against a person, truly, the Lord carries on his work:
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as the wheels are constant in their motion, so likewise they are so settled, that they are carried on, there is no returning;
as the wheels Are constant in their motion, so likewise they Are so settled, that they Are carried on, there is no returning;
c-acp dt n2 vbr j p-acp po32 n1, av av pns32 vbr av vvn, cst pns32 vbr vvn p-acp, pc-acp vbz dx vvg;
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they returned not as they went. they returned not as they went.
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Fourthly, the Rings are said to be high, and exceeding dreadful, in the 18. verse. The actings of Providence are very terrible:
Fourthly, the Rings Are said to be high, and exceeding dreadful, in the 18. verse. The actings of Providence Are very terrible:
ord, dt n2 vbr vvn pc-acp vbi j, cc av-vvg j, p-acp dt crd n1. dt n2-vvg pp-f n1 vbr av j:
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I say the actings of Providence are very terrible:
I say the actings of Providence Are very terrible:
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when men look upon them with an eye of reason, truly they cannot but stand amazed;
when men look upon them with an eye of reason, truly they cannot but stand amazed;
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when you shall see God cutting short the Spirit of Princes, plucking up Kingdoms, destroying families, deposing Kings:
when you shall see God cutting short the Spirit of Princes, plucking up Kingdoms, destroying families, deposing Kings:
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when you shall see the Lord causing the Mountains to skip, and the Towers to fall;
when you shall see the Lord causing the Mountains to skip, and the Towers to fallen;
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the Rings be exceeding high, and therefore exceeding dreadful:
the Rings be exceeding high, and Therefore exceeding dreadful:
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such high actings of Providence when they are seriously considered, cannot but strike terror in the minds of men.
such high actings of Providence when they Are seriously considered, cannot but strike terror in the minds of men.
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Fifthly, the wheels are sometimes lifted up from the earth: Mark ye, so the text saith:
Fifthly, the wheels Are sometime lifted up from the earth: Mark you, so the text Says:
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sometimes they go upon the earth: Providence acteth in an ordinary way;
sometime they go upon the earth: Providence Acts in an ordinary Way;
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sometimes the Wheels are lifted up from the earth, they go out of the ordinary rode;
sometime the Wheels Are lifted up from the earth, they go out of the ordinary road;
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God acteth in extraordinary waies of Providence. Now I intreate you consider, the Lord doth not go alwaies by ruled cases:
God Acts in extraordinary ways of Providence. Now I entreat you Consider, the Lord does not go always by ruled cases:
np1 vvz p-acp j n2 pp-f n1. av pns11 vvb pn22 vvb, dt n1 vdz xx vvi av p-acp vvn n2:
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many times rules are prescribed, but none must prescribe to him; many times the Wheels are lifted up from the earth.
many times rules Are prescribed, but none must prescribe to him; many times the Wheels Are lifted up from the earth.
d n2 n2 vbr vvn, cc-acp pix vmb vvi p-acp pno31; d n2 dt n2 vbr vvn a-acp p-acp dt n1.
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Sixthly, the Wheels sometimes stand, they do not alwaies go; for so you see, when the living creatures stood, the Wheels stood over against them:
Sixthly, the Wheels sometime stand, they do not always go; for so you see, when the living creatures stood, the Wheels stood over against them:
j, dt n2 av vvb, pns32 vdb xx av vvi; c-acp av pn22 vvb, c-crq dt j-vvg n2 vvd, dt n2 vvd a-acp p-acp pno32:
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they sometimes stand I say, they do not alwaies go: there is many times a seeming cessation of Providence; Pray observe it;
they sometime stand I say, they do not always go: there is many times a seeming cessation of Providence; Pray observe it;
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there is many times I say, a seeming cessation of Providence;
there is many times I say, a seeming cessation of Providence;
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the Angels seem to let down their wings, and the Wheels seem to be at a stand:
the Angels seem to let down their wings, and the Wheels seem to be At a stand:
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many times things are becalmed, that you would think surely now the business is like never to go on, all things are at a stand:
many times things Are becalmed, that you would think surely now the business is like never to go on, all things Are At a stand:
d n2 n2 vbr vvn, cst pn22 vmd vvi av-j av dt n1 vbz j av-x pc-acp vvi a-acp, d n2 vbr p-acp dt n1:
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by and by the spirit of God acteth the living creatures: the living creatures again, they act the Wheels:
by and by the Spirit of God Acts the living creatures: the living creatures again, they act the Wheels:
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You know how it was in the building of the Temple, sometimes the work was at a stand for divers years together;
You know how it was in the building of the Temple, sometime the work was At a stand for diverse Years together;
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by and by the Spirit of God stirred up the heart of some one or other again,
by and by the Spirit of God stirred up the heart of Some one or other again,
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and then the work was revived, then the Wheels went again. Consider I humbly pray you;
and then the work was revived, then the Wheels went again. Consider I humbly pray you;
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sometimes there seems to be a cessation of Providence, but yet the Lord will carry on his work. In the last place:
sometime there seems to be a cessation of Providence, but yet the Lord will carry on his work. In the last place:
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and so I come to the text. Thereis a Wh•el in the midle of a Wheel:
and so I come to the text. There is a Wh•el in the middle of a Wheel:
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there is a double interpretation given of it;
there is a double Interpretation given of it;
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you may do very well to take in both, though it is the last that I shall stick to.
you may do very well to take in both, though it is the last that I shall stick to.
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A Wheel in the midst of a VVheel. A Wheel in the midst of a VVheel.
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First, it notes motionem transversam: I say there is in it motio transversa; that is, it implyes a motion that is cross and thwarting,
First, it notes motionem transversam: I say there is in it Motio transversa; that is, it Implies a motion that is cross and thwarting,
ord, pn31 vvz fw-la fw-la: pns11 vvb a-acp vbz p-acp pn31 n1 fw-la; cst vbz, pn31 vvz dt n1 cst vbz j cc j-vvg,
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like the motions of Watches, or some curious work, where one Wheel moves one way, and yet it acteth another Wheel that moves quite the contrary way;
like the motions of Watches, or Some curious work, where one Wheel moves one Way, and yet it Acts Another Wheel that moves quite the contrary Way;
av-j dt n2 pp-f n2, cc d j n1, c-crq crd n1 vvz crd n1, cc av pn31 vvz j-jn n1 cst vvz av dt j-jn n1;
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this is Gods ordinary way in Providence; he accomplisheth things by transverse, and cross and contrary motions.
this is God's ordinary Way in Providence; he accomplisheth things by transverse, and cross and contrary motions.
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So you may observe a Saul labouring for to establish the Kingdom upon his Posteritie, was the great means to settle the Crown upon Davids head:
So you may observe a Saul labouring for to establish the Kingdom upon his Posterity, was the great means to settle the Crown upon Davids head:
av pn22 vmb vvi dt np1 vvg p-acp pc-acp vvi dt n1 p-acp po31 n1, vbds dt j n2 pc-acp vvi dt n1 p-acp npg1 n1:
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God doth many times carry on things by a transverse (I say) and a contrary motion.
God does many times carry on things by a transverse (I say) and a contrary motion.
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Secondly, there is likewise not only a transverse motion, but there is also motio complexa, a complex motion:
Secondly, there is likewise not only a transverse motion, but there is also Motio complexa, a complex motion:
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and so the word signifies, a Wheel in the midst of a Wheel:
and so the word signifies, a Wheel in the midst of a Wheel:
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a motion that is intricate, intangled one in another, like to some curious water-works, that you shall see the Wheels do not only turn cross, contrary one to another,
a motion that is intricate, entangled one in Another, like to Some curious waterworks, that you shall see the Wheels do not only turn cross, contrary one to Another,
dt n1 cst vbz j, vvn pi p-acp n-jn, av-j p-acp d j n2, cst pn22 vmb vvi dt n2 vdb xx av-j vvi n1, n-jn crd p-acp n-jn,
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and one wheel moving this way, shall act another wheel moving that way;
and one wheel moving this Way, shall act Another wheel moving that Way;
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but withal, it is a hard matter for a man that is not skilful in the Art, to be able to discern which way it is the Wheels are turned so one within another.
but withal, it is a hard matter for a man that is not skilful in the Art, to be able to discern which Way it is the Wheels Are turned so one within Another.
cc-acp av, pn31 vbz dt j n1 p-acp dt n1 cst vbz xx j p-acp dt n1, pc-acp vbi j pc-acp vvi r-crq n1 pn31 vbz dt n2 vbr vvn av crd p-acp n-jn.
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A man that is not skilful in a Globe, would wonder to know what the meaning of those many lines and circles should be;
A man that is not skilful in a Globe, would wonder to know what the meaning of those many lines and Circles should be;
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they all go one within another: so, here is a wheel in the midst of a wheel;
they all go one within Another: so, Here is a wheel in the midst of a wheel;
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Providence is so intricate, so complex, so mysterious, it is impossible for a man that is not an Artist in Providence, to be able to see the waies,
Providence is so intricate, so complex, so mysterious, it is impossible for a man that is not an Artist in Providence, to be able to see the ways,
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and the goings forth of God in them. That now is the sense of this Scripture, as I conceive:
and the goings forth of God in them. That now is the sense of this Scripture, as I conceive:
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and the Observation that I shall give you from it, is this; Doctrine. The actings of Providence are very intricate, and mysterious:
and the Observation that I shall give you from it, is this; Doctrine. The actings of Providence Are very intricate, and mysterious:
cc dt n1 cst pns11 vmb vvi pn22 p-acp pn31, vbz d; n1. dt n2 pp-f n1 vbr av j, cc j:
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I say, the actings of Providence are very intricate and mysterious;
I say, the actings of Providence Are very intricate and mysterious;
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that it will pose men of the greatest parts, and of the greatest graces to be able to discern the waies of God in them.
that it will pose men of the greatest parts, and of the greatest graces to be able to discern the ways of God in them.
cst pn31 vmb vvi n2 pp-f dt js n2, cc pp-f dt js n2 pc-acp vbi j pc-acp vvi dt n2 pp-f np1 p-acp pno32.
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My Brethren, there is the wisdom of God in a mysterie, in his Works as well as in his Word.
My Brothers, there is the Wisdom of God in a mystery, in his Works as well as in his Word.
po11 n2, pc-acp vbz dt n1 pp-f np1 p-acp dt n1, p-acp po31 vvz p-acp av c-acp p-acp po31 n1.
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This I shall briefly clear to you by a few instances out of Scripture;
This I shall briefly clear to you by a few instances out of Scripture;
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then I shall shew you some of those intricate and mysterious actings of Providence for the manifestation of the truth of the Doctrine,
then I shall show you Some of those intricate and mysterious actings of Providence for the manifestation of the truth of the Doctrine,
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and then shall come to the Application thereof. First then for the proof of it, take these three instances.
and then shall come to the Application thereof. First then for the proof of it, take these three instances.
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The first is that in Psal. 97.2. Clouds and darkness are round about him; righteousness and judgement are the habitation of his Throne:
The First is that in Psalm 97.2. Clouds and darkness Are round about him; righteousness and judgement Are the habitation of his Throne:
dt ord vbz cst p-acp np1 crd. n2 cc n1 vbr av-j p-acp pno31; n1 cc n1 vbr dt n1 pp-f po31 n1:
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how doth the Lord when he doth minister judgement and righteousness in the world, how doth he carry himself? truly he doth infold himself in a dark cloud;
how does the Lord when he does minister judgement and righteousness in the world, how does he carry himself? truly he does enfold himself in a dark cloud;
q-crq vdz dt n1 c-crq pns31 vdz vvi n1 cc n1 p-acp dt n1, q-crq vdz pns31 vvi px31? av-j pns31 vdz vvi px31 p-acp dt j n1;
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clouds and darkness are round about him, saith he:
Clouds and darkness Are round about him, Says he:
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as it is said of the Virgin when she conceived, the spirit of God over-shaddowed her:
as it is said of the Virgae when she conceived, the Spirit of God overshadowed her:
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so my Brethren, the Lord is pleased to act things in Providence in an over-shaddowing way:
so my Brothers, the Lord is pleased to act things in Providence in an overshadowing Way:
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that is the first instance for the proof of it. Secondly, look into Psal. 36.6. Thy Iudgements are as a great deep, thou savest both man and beast:
that is the First instance for the proof of it. Secondly, look into Psalm 36.6. Thy Judgments Are as a great deep, thou Save both man and beast:
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it is spoken of the actings of God in the demonstrations of Providence:
it is spoken of the actings of God in the demonstrations of Providence:
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and he saith, there is no tracing of God, no more then you could trace a mans foot-steps in the bottom of the Sea:
and he Says, there is no tracing of God, no more then you could trace a men footsteps in the bottom of the Sea:
cc pns31 vvz, pc-acp vbz dx vvg pp-f np1, av-dx dc cs pn22 vmd vvi dt ng1 n2 p-acp dt n1 pp-f dt n1:
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thy Judgements are as a great deep. The Apostle in Rom. 11. useth an expression suitable, how unsearchable are his waies!
thy Judgments Are as a great deep. The Apostle in Rom. 11. uses an expression suitable, how unsearchable Are his ways!
po21 n2 vbr p-acp dt j j-jn. dt n1 p-acp np1 crd vvz dt n1 j, c-crq j vbr po31 n2!
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waies that are without foot-steps, you cannot trace them, you cannot say, here God hath gone, he hath walked so mysteriously:
ways that Are without footsteps, you cannot trace them, you cannot say, Here God hath gone, he hath walked so mysteriously:
n2 cst vbr p-acp n2, pn22 vmbx vvi pno32, pn22 vmbx vvi, av np1 vhz vvn, pns31 vhz vvn av av-j:
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how unsearchable are his waies, and his wisdom past finding out. Thirdly, look into Psal. 77.19. Thy way is in the Sea, and thy path in the great waters, and thy foot steps are not known. how unsearchable Are his ways, and his Wisdom passed finding out. Thirdly, look into Psalm 77.19. Thy Way is in the Sea, and thy path in the great waters, and thy foot steps Are not known.
c-crq j vbr po31 n2, cc po31 n1 p-acp vvg av. ord, vvb p-acp np1 crd. po21 n1 vbz p-acp dt n1, cc po21 n1 p-acp dt j n2, cc po21 n1 n2 vbr xx vvn.
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Why, the actings of God in the world, they are beyond the reach of the wisest men, the greatest Polititians, that the truth is,
Why, the actings of God in the world, they Are beyond the reach of the Wisest men, the greatest Politicians, that the truth is,
q-crq, dt n2 pp-f np1 p-acp dt n1, pns32 vbr p-acp dt n1 pp-f dt js n2, dt js n2, cst dt n1 vbz,
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when they look upon the waies of Providence, they cannot yet tell whether God will go forward, or backward:
when they look upon the ways of Providence, they cannot yet tell whither God will go forward, or backward:
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for his way is in the Sea, and his path in the great waters, his foot steps are not known:
for his Way is in the Sea, and his path in the great waters, his foot steps Are not known:
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actings of Providence are very intricate, and mysterious: a wheel in the midst of a wheel.
actings of Providence Are very intricate, and mysterious: a wheel in the midst of a wheel.
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I will give you some instances of it, that by this means, the meaning of the Doctrine may be the more clearly seen.
I will give you Some instances of it, that by this means, the meaning of the Doctrine may be the more clearly seen.
pns11 vmb vvi pn22 d n2 pp-f pn31, cst p-acp d n2, dt n1 pp-f dt n1 vmb vbi dt av-dc av-j vvn.
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There are six instances as projects of providence, that I shall set before you, wherein you must acknowledge that the Lord works very mysteriously.
There Are six instances as projects of providence, that I shall Set before you, wherein you must acknowledge that the Lord works very mysteriously.
pc-acp vbr crd n2 c-acp n2 pp-f n1, cst pns11 vmb vvi p-acp pn22, c-crq pn22 vmb vvi d dt n1 vvz av av-j.
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The first is this, God carries on all things by a secret and an invisible vertue, that though you see the hand without,
The First is this, God carries on all things by a secret and an invisible virtue, that though you see the hand without,
dt ord vbz d, np1 vvz p-acp d n2 p-acp dt j-jn cc dt j n1, cst cs pn22 vvb dt n1 p-acp,
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yet you see not the spring within.
yet you see not the spring within.
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It is said of the Angels, the living creatures, that they had wings, but they had the hands of a man under their wings: the hand;
It is said of the Angels, the living creatures, that they had wings, but they had the hands of a man under their wings: the hand;
pn31 vbz vvn pp-f dt n2, dt j-vvg n2, cst pns32 vhd n2, cc-acp pns32 vhd dt n2 pp-f dt n1 p-acp po32 n2: dt n1;
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what is the hand? it is symholum roboris, it is instrumentum operationis, it is an expreffion of strength, it is the great instrument of action;
what is the hand? it is symholum roboris, it is Instrument operationis, it is an expreffion of strength, it is the great Instrument of actium;
q-crq vbz dt n1? pn31 vbz fw-la fw-la, pn31 vbz fw-la fw-la, pn31 vbz dt n1 pp-f n1, pn31 vbz dt j n1 pp-f n1;
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Now there were hands put forth, they worked effectually; I, but secretly; the hands be under their wings:
Now there were hands put forth, they worked effectually; I, but secretly; the hands be under their wings:
av a-acp vbdr n2 vvn av, pns32 vvd av-j; pns11, cc-acp av-jn; dt n2 vbb p-acp po32 n2:
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so observe I beseech you, there is a Spirit of the living creatures in the wheels:
so observe I beseech you, there is a Spirit of the living creatures in the wheels:
av vvb pns11 vvb pn22, pc-acp vbz dt n1 pp-f dt j-vvg n2 p-acp dt n2:
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the text saith, all things are acted by a secret, a hidden, and an invisible vertue:
the text Says, all things Are acted by a secret, a hidden, and an invisible virtue:
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that though there do nothing appear, yet still the thing is carried on, no body can tell how; For instance;
that though there do nothing appear, yet still the thing is carried on, no body can tell how; For instance;
cst cs pc-acp vdi pix vvi, av av dt n1 vbz vvn a-acp, dx n1 vmb vvi c-crq; p-acp n1;
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The Lord would build the Temple: there was the highest opposition that could be:
The Lord would built the Temple: there was the highest opposition that could be:
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a Samaritan faction at home, and that backed with the power of the whole Persian Empire:
a Samaritan faction At home, and that backed with the power of the Whole Persian Empire:
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yet notwithstanding there is an invisible vertue carries on the work:
yet notwithstanding there is an invisible virtue carries on the work:
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that all this power cannot hinder, but this mountain must become a plain before Zerubabel, Zach. 4.7.
that all this power cannot hinder, but this mountain must become a plain before Zerubbabel, Zach 4.7.
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Well, that is first, it must needs be mysterious I say, because, though you see the actings without,
Well, that is First, it must needs be mysterious I say, Because, though you see the actings without,
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yet there is an invisible vertue within, that you do not see.
yet there is an invisible virtue within, that you do not see.
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Secondly, mens spirits are many times raised unto an extraordinary pitch beyond the spirits of men:
Secondly, men's spirits Are many times raised unto an extraordinary pitch beyond the spirits of men:
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drawn out to higher resolutions, they pitch upon higher thoughts and purposes then ever the times require:
drawn out to higher resolutions, they pitch upon higher thoughts and Purposes then ever the times require:
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why now mark, here is a mysterie in this, that at one time a man should rise higher then at another time,
why now mark, Here is a mystery in this, that At one time a man should rise higher then At Another time,
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and their resolutions, and courages rise higher, and they should dare to encounter with those difficulties that even formerly they did tremble to think of:
and their resolutions, and courages rise higher, and they should Dare to encounter with those difficulties that even formerly they did tremble to think of:
cc po32 n2, cc n2 vvb jc, cc pns32 vmd vvi pc-acp vvi p-acp d n2 cst av av-j pns32 vdd vvi pc-acp vvi pp-f:
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What is the reason of it? Oh here is the mysterie of Providence; in Zach. 12.8. the weak shall be as David, and David as an Angel of God:
What is the reason of it? O Here is the mystery of Providence; in Zach 12.8. the weak shall be as David, and David as an Angel of God:
q-crq vbz dt n1 pp-f pn31? uh av vbz dt n1 pp-f n1; p-acp np1 crd. dt j vmb vbi c-acp np1, cc np1 p-acp dt n1 pp-f np1:
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What is that? why, the Lord makes it as a special promise;
What is that? why, the Lord makes it as a special promise;
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he saith, how he would raise the spirits of men, that he that formerly was weak, weak in body, weak in heart, he should now be as David, as valiant,
he Says, how he would raise the spirits of men, that he that formerly was weak, weak in body, weak in heart, he should now be as David, as valiant,
pns31 vvz, c-crq pns31 vmd vvi dt n2 pp-f n2, cst pns31 cst av-j vbds j, j p-acp n1, j p-acp n1, pns31 vmd av vbi c-acp np1, p-acp j,
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and as stout a Souldier, as skilful and expert in war, as ready to encounter with the greatest difficulties,
and as stout a Soldier, as skilful and expert in war, as ready to encounter with the greatest difficulties,
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and look the stoutest Gyant in the face;
and look the Stoutest Giant in the face;
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the weak shall be as David; and David a man that had but such a degree of spirit as David had,
the weak shall be as David; and David a man that had but such a degree of Spirit as David had,
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now truly he should have the spirit of an Angel: Mark ye, God raiseth the spirits of men;
now truly he should have the Spirit of an Angel: Mark you, God Raiseth the spirits of men;
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a mighty mysterie of Providence lies in it: When the worm Jacob shall thresh Mountains: I, when it is a worm, and a worm shall undertake to encounter Mountains:
a mighty mystery of Providence lies in it: When the worm Jacob shall thresh Mountains: I, when it is a worm, and a worm shall undertake to encounter Mountains:
dt j n1 pp-f n1 vvz p-acp pn31: c-crq dt n1 np1 vmb vvi n2: pns11, c-crq pn31 vbz dt n1, cc dt n1 vmb vvi pc-acp vvi n2:
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When a Barly Cake shall over-throw a Tent; when Cities shall be like to figgs that fall into the mouthes of the eater: When a Barley Cake shall overthrow a Tent; when Cities shall be like to Figgs that fallen into the mouths of the eater:
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and Captains and valiant men shall be like those Grass-hoppers in a Sunnyday; and Captains and valiant men shall be like those Grasshoppers in a Sunnyday;
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here is a great mysterie of Providence, that they that are men of might at one time, shall not find their hands at another:
Here is a great mystery of Providence, that they that Are men of might At one time, shall not find their hands At Another:
av vbz dt j n1 pp-f n1, cst pns32 cst vbr n2 pp-f n1 p-acp crd n1, vmb xx vvi po32 n2 p-acp j-jn:
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What is the reason? My Brethren, the works of Providence are very intricate and mysterious. In the third place;
What is the reason? My Brothers, the works of Providence Are very intricate and mysterious. In the third place;
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God puts impressions and apprehensions upon men many times, that they run to their own ruines:
God puts impressions and apprehensions upon men many times, that they run to their own ruins:
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I say, there be apprehensions raised, and left upon the spirits of men, that they run to their own ruine, as the horse rusheth into the Battle: sometimes impressions of discouragement:
I say, there be apprehensions raised, and left upon the spirits of men, that they run to their own ruin, as the horse Rushes into the Battle: sometime impressions of discouragement:
pns11 vvb, pc-acp vbi n2 vvn, cc vvd p-acp dt n2 pp-f n2, cst pns32 vvb p-acp po32 d n1, p-acp dt n1 vvz p-acp dt n1: av n2 pp-f n1:
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Mark, Judges 7. there was a man dreamed that a Barly Cake over-threw a Tent; God sets on an impression of discouragement:
Mark, Judges 7. there was a man dreamed that a Barley Cake overthrew a Tent; God sets on an impression of discouragement:
vvb, n2 crd pc-acp vbds dt n1 vvd cst dt n1 n1 j dt n1; np1 vvz p-acp dt n1 pp-f n1:
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this is nothing (say they) but the sword of the Lord, and the sword of Gideon.
this is nothing (say they) but the sword of the Lord, and the sword of gideon.
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Sometimes impressions of encouragements, 2 King. 3.22,23. this is a strange story.
Sometime impressions of encouragements, 2 King. 3.22,23. this is a strange story.
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There comes out a mighty Army of the Moabites to encounter with the Israelites: in the morning as the Sun began to rise, they saw the Sun shine upon the water,
There comes out a mighty Army of the Moabites to encounter with the Israelites: in the morning as the Sun began to rise, they saw the Sun shine upon the water,
pc-acp vvz av dt j n1 pp-f dt np2 p-acp n1 p-acp dt np1: p-acp dt n1 p-acp dt n1 vvd pc-acp vvi, pns32 vvd dt n1 vvb p-acp dt n1,
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and it looked red like blood: presently, what was the impression? say they presently, the Kings have destroyed one another;
and it looked read like blood: presently, what was the impression? say they presently, the Kings have destroyed one Another;
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arise Moab to the spoyl: Mark, God set on such an impression, such an apprehension upon their spirits, that they by this means run on to their own ruine,arise Moab to the spoil: Mark, God Set on such an impression, such an apprehension upon their spirits, that they by this means run on to their own ruin,
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as you shall see in the ensuinng story.
as you shall see in the ensuinng story.
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And so likewise when the Red sea was divided before the children of Israel, such a desperate spirit seized upon Pharoah, that in their pursuite he should follow them into the Red Sea. Consider, here lies the mysterie of Providence, God sets on such an apprehension upon the spirits of men, that they shall run on to their own ruine. In the fourth place:
And so likewise when the Read sea was divided before the children of Israel, such a desperate Spirit seized upon Pharaoh, that in their pursuit he should follow them into the Read Sea. Consider, Here lies the mystery of Providence, God sets on such an apprehension upon the spirits of men, that they shall run on to their own ruin. In the fourth place:
cc av av c-crq dt j-jn n1 vbds vvn p-acp dt n2 pp-f np1, d dt j n1 vvn p-acp np1, cst p-acp po32 n1 pns31 vmd vvi pno32 p-acp dt j-jn n1 np1, av vvz dt n1 pp-f n1, np1 vvz p-acp d dt n1 p-acp dt n2 pp-f n2, cst pns32 vmb vvi a-acp p-acp po32 d n1. p-acp dt ord n1:
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God many times raiseth up Instruments, and he qualifies them for his work:
God many times Raiseth up Instruments, and he Qualifies them for his work:
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girding up their loyns, and strengthening their hands, that they shall go through that at one time, that you would have thought ten thousand instruments could not have done it at another. This now is Gods season.
girding up their loins, and strengthening their hands, that they shall go through that At one time, that you would have Thought ten thousand Instruments could not have done it At Another. This now is God's season.
vvg p-acp po32 n2, cc vvg po32 n2, cst pns32 vmb vvi p-acp d p-acp crd n1, cst pn22 vmd vhi vvn crd crd n2 vmd xx vhi vdn pn31 p-acp j-jn. np1 av vbz npg1 n1.
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Cyrus, the Lord raised him up;Cyrus, the Lord raised him up;
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I will hold his hands (saith he) I will gird his loyns, Isa. 45.1,2. and then God laies the same instrument aside again at another time:I will hold his hands (Says he) I will gird his loins, Isaiah 45.1,2. and then God lays the same Instrument aside again At Another time:
pns11 vmb vvi po31 n2 (vvz pns31) pns11 vmb vvi po31 n2, np1 crd. cc av np1 vvz dt d n1 av av p-acp j-jn n1:
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Mark, many times the Lord will make a combination, and there shall be a conjunction of Instruments,
Mark, many times the Lord will make a combination, and there shall be a conjunction of Instruments,
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and afterwards the Lord will make use of these, even to destroy one another: here are the mysteries of Providence.
and afterwards the Lord will make use of these, even to destroy one Another: Here Are the Mysteres of Providence.
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Abimilech and the men of Shechem joyn, they make him King;Abimelech and the men of Shechem join, they make him King;
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who would have thought but that certainly the men of Schechem would have stuck to Abimelech for ever, having now renounced the house of Jerubaal? but mark,
who would have Thought but that Certainly the men of Shechem would have stuck to Abimelech for ever, having now renounced the house of Jerubbaal? but mark,
r-crq vmd vhi vvn p-acp d av-j dt n2 pp-f np1 vmd vhi vvn p-acp np1 p-acp av, vhg av vvd dt n1 pp-f np1? p-acp n1,
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when they had done the work that God appointed, their conjunction falls:
when they had done the work that God appointed, their conjunction falls:
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why then, then fire comes out of Abimelech & devoures the men of Shechem, and fire comes out of the men of Shechem and destroyes Abimelech:
why then, then fire comes out of Abimelech & devours the men of Shechem, and fire comes out of the men of Shechem and Destroys Abimelech:
c-crq av, av n1 vvz av pp-f np1 cc vvz dt n2 pp-f np1, cc n1 vvz av pp-f dt n2 pp-f np1 cc vvz np1:
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Here now are the strange mysteries of Providence. In the fifth place:
Here now Are the strange Mysteres of Providence. In the fifth place:
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God many times destroyes men by those means by which in all humane judgement they think they shall be preserved:
God many times Destroys men by those means by which in all humane judgement they think they shall be preserved:
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I say, God doth usually destroy men by those means by which in humane judgement they think they shall be preserved.
I say, God does usually destroy men by those means by which in humane judgement they think they shall be preserved.
pns11 vvb, np1 vdz av-j vvi n2 p-acp d n2 p-acp r-crq p-acp j n1 pns32 vvb pns32 vmb vbi vvn.
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The people of Israel when they were in any necessity, then by and by unto King Jareb, which some expound to be a helping King:
The people of Israel when they were in any necessity, then by and by unto King Jareb, which Some expound to be a helping King:
dt n1 pp-f np1 c-crq pns32 vbdr p-acp d n1, av p-acp cc a-acp p-acp n1 np1, r-crq d vvb pc-acp vbi dt j-vvg n1:
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sometimes in the way of Assyria, sometimes in the way of Egypt; yet notwithstanding, they were destroyed by those that they brought in to their help.sometime in the Way of Assyria, sometime in the Way of Egypt; yet notwithstanding, they were destroyed by those that they brought in to their help.
av p-acp dt n1 pp-f np1, av p-acp dt n1 pp-f np1; av a-acp, pns32 vbdr vvn p-acp d cst pns32 vvd p-acp p-acp po32 n1.
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When Israel was low, why truly they would needs have a King: the King ruined their Nation almost:
When Israel was low, why truly they would needs have a King: the King ruined their nation almost:
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the earth is weak (I should read it) the Land is weak, and the inhabitants thereof, I should bear up the Pillars thereof: the earth is weak (I should read it) the Land is weak, and the inhabitants thereof, I should bear up the Pillars thereof:
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Saul was weak, and destroyed the Land. When David came to the Crown, he did bear up the Pillars thereof:Saul was weak, and destroyed the Land. When David Come to the Crown, he did bear up the Pillars thereof:
np1 vbds j, cc vvd dt n1 c-crq np1 vvd p-acp dt n1, pns31 vdd vvi a-acp dt n2 av:
(10) sermon (DIV2)
497
Page 671
2727
I beseech you consider it, it is an ordinary thing therefore, Isa. 44.25. the Lord turneth wise men backward; the meaning of it is;
I beseech you Consider it, it is an ordinary thing Therefore, Isaiah 44.25. the Lord turns wise men backward; the meaning of it is;
pns11 vvb pn22 vvb pn31, pn31 vbz dt j n1 av, np1 crd. dt n1 vvz j n2 av-j; dt n1 pp-f pn31 vbz;
(10) sermon (DIV2)
497
Page 671
2728
take all their counsels, and the events no way answer the design, but the quite contrary.
take all their Counsels, and the events no Way answer the Design, but the quite contrary.
vvb d po32 n2, cc dt n2 dx n1 vvi dt n1, cc-acp dt av j-jn.
(10) sermon (DIV2)
497
Page 671
2729
the quite contrary unto what they did design is brought to pass; wise men are turned back.
the quite contrary unto what they did Design is brought to pass; wise men Are turned back.
dt av j-jn p-acp r-crq pns32 vdd n1 vbz vvn pc-acp vvi; j n2 vbr vvn av.
(10) sermon (DIV2)
497
Page 671
2730
Now these are the strange actings of Providence. They bound Paul that he should not preach:
Now these Are the strange actings of Providence. They bound Paul that he should not preach:
av d vbr dt j n2-vvg pp-f n1. pns32 vvd np1 cst pns31 vmd xx vvi:
(10) sermon (DIV2)
497
Page 671
2731
My bonds tend to the furtherance of the Gospel. My bonds tend to the furtherance of the Gospel.
po11 n2 vvb p-acp dt n1 pp-f dt n1.
(10) sermon (DIV2)
497
Page 671
2732
They banished the Church out of Jerusalem, on purpose that so they might have destroyed it:
They banished the Church out of Jerusalem, on purpose that so they might have destroyed it:
pns32 vvd dt n1 av pp-f np1, p-acp n1 cst av pns32 vmd vhi vvn pn31:
(10) sermon (DIV2)
497
Page 671
2733
but that is the Churches preservation, when Ierusalem is destroyed. These are the strange actings of Providence. In the last place:
but that is the Churches preservation, when Ierusalem is destroyed. These Are the strange actings of Providence. In the last place:
cc-acp cst vbz dt ng1 n1, c-crq np1 vbz vvn. d vbr dt j n2-vvg pp-f n1. p-acp dt ord n1:
(10) sermon (DIV2)
497
Page 671
2734
when things are brought to the lowest ebb, the means weakest, and the confidence of the enemy and their expectation highest,
when things Are brought to the lowest ebb, the means Weakest, and the confidence of the enemy and their expectation highest,
c-crq n2 vbr vvn p-acp dt js n1, dt n2 js, cc dt n1 pp-f dt n1 cc po32 n1 av-js,
(10) sermon (DIV2)
498
Page 671
2735
then many times God is pleased to destroy the power of the mighty. When Gideon hath but three hundred men, he is fit to fight Gods Battles;
then many times God is pleased to destroy the power of the mighty. When gideon hath but three hundred men, he is fit to fight God's Battles;
cs d n2 np1 vbz vvn pc-acp vvi dt n1 pp-f dt j. c-crq np1 vhz p-acp crd crd n2, pns31 vbz j pc-acp vvi npg1 n2;
(10) sermon (DIV2)
498
Page 671
2736
yea, Sisera must fall by the hand of a woman. This is mighty considerable, in Nahum 1.10. When they are drunk as the drunkards, and folden together as thorns:
yea, Sisera must fallen by the hand of a woman. This is mighty considerable, in Nahum 1.10. When they Are drunk as the drunkards, and folden together as thorns:
uh, np1 vmb vvi p-acp dt n1 pp-f dt n1. d vbz j j, p-acp np1 crd. c-crq pns32 vbr vvn p-acp dt n2, cc j av c-acp n2:
(10) sermon (DIV2)
498
Page 671
2737
that is, when they are unanimous as one man, their combination strong, they are folded together as thorns, you cannot pull them asunder,
that is, when they Are unanimous as one man, their combination strong, they Are folded together as thorns, you cannot pull them asunder,
cst vbz, c-crq pns32 vbr j c-acp crd n1, po32 n1 j, pns32 vbr vvn av p-acp n2, pn22 vmbx vvi pno32 av,
(10) sermon (DIV2)
498
Page 671
2738
and by this means they are drunk with confidence as a drunkard; for such a drunkenness is there spoken of:
and by this means they Are drunk with confidence as a drunkard; for such a Drunkenness is there spoken of:
cc p-acp d n2 pns32 vbr vvn p-acp n1 p-acp dt n1; p-acp d dt n1 vbz a-acp vvn pp-f:
(10) sermon (DIV2)
498
Page 671
2739
What then? they shall then be consumed like stubble that is drie: they are never so neer destruction;
What then? they shall then be consumed like stubble that is dry: they Are never so near destruction;
r-crq av? pns32 vmb av vbi vvn av-j n1 cst vbz j: pns32 vbr av-x av av-j n1;
(10) sermon (DIV2)
498
Page 671
2740
these are the mysterious actings of Providence; why certainly then the Government of the world is like a Wheel in a Wheel;
these Are the mysterious actings of Providence; why Certainly then the Government of the world is like a Wheel in a Wheel;
d vbr dt j n2-vvg pp-f n1; c-crq av-j av dt n1 pp-f dt n1 vbz j dt n1 p-acp dt n1;
(10) sermon (DIV2)
498
Page 672
2741
the actings of Providence are very intricate and mysterious. I am sorry the time hath so out-gone me:
the actings of Providence Are very intricate and mysterious. I am sorry the time hath so outgone me:
dt n2 pp-f n1 vbr av j cc j. pns11 vbm j dt n1 vhz av vvn pno11:
(10) sermon (DIV2)
498
Page 672
2742
indeed it was the Application I aimed at. Let this serve for the Explicatory part: let us now come to the Application.
indeed it was the Application I aimed At. Let this serve for the Explicatory part: let us now come to the Application.
av pn31 vbds dt n1 pns11 vvd p-acp. vvb d vvi p-acp dt j n1: vvb pno12 av vvi p-acp dt n1.
(10) sermon (DIV2)
498
Page 672
2743
If this be so, I have two Uses to make of it; but it is the last I shall insist upon. The first is;
If this be so, I have two Uses to make of it; but it is the last I shall insist upon. The First is;
cs d vbb av, pns11 vhb crd n2 pc-acp vvi pp-f pn31; cc-acp pn31 vbz dt ord pns11 vmb vvi p-acp. dt ord vbz;
(10) sermon (DIV2)
499
Page 672
2744
In all actings of Providence subscribe to his wisdom. The second is: In all actings of Providence submit to his will.
In all actings of Providence subscribe to his Wisdom. The second is: In all actings of Providence submit to his will.
p-acp d n2 pp-f n1 vvb p-acp po31 n1. dt ord vbz: p-acp d n2 pp-f n1 vvb p-acp po31 n1.
(10) sermon (DIV2)
500
Page 672
2745
Well, these are the two Uses.
Well, these Are the two Uses.
uh-av, d vbr dt crd n2.
(10) sermon (DIV2)
501
Page 672
2746
First, I say, If there be such great mysteries in Providence, then subscribe to his wisdom;
First, I say, If there be such great Mysteres in Providence, then subscribe to his Wisdom;
ord, pns11 vvb, cs pc-acp vbb d j n2 p-acp n1, av vvb p-acp po31 n1;
(10) sermon (DIV2)
502
Page 672
2747
acknowledge that God only is able to govern the world: he is wonderful in counsel, and mighty in working.
acknowledge that God only is able to govern the world: he is wondered in counsel, and mighty in working.
vvb cst np1 av-j vbz j pc-acp vvi dt n1: pns31 vbz j p-acp n1, cc j p-acp vvg.
(10) sermon (DIV2)
502
Page 672
2748
I remember it was a handsom reproof that Luther did once give to Philip Melancthon when the Protestant cause lay very much at the stake: I Remember it was a handsome reproof that Luther did once give to Philip Melanchthon when the Protestant cause lay very much At the stake:
pns11 vvb pn31 vbds dt j n1 cst np1 vdd a-acp vvi p-acp vvi np1 c-crq dt n1 n1 vvd av av-d p-acp dt n1:
(10) sermon (DIV2)
502
Page 672
2749
Melancthon was mightily troubled how things would go:Melanchthon was mightily troubled how things would go:
np1 vbds av-j vvn c-crq n2 vmd vvi:
(10) sermon (DIV2)
502
Page 672
2750
Luther sent him this message, Monendus est Philippus (saith he) ut desinat esse mundi gubernator: Luther sent him this message, Monendus est Philip (Says he) ut Desinat esse mundi gubernator:
np1 vvd pno31 d n1, np1 fw-fr np1 (vvz pns31) fw-la fw-la fw-la fw-la fw-la:
(10) sermon (DIV2)
502
Page 672
2751
you must admonish Melancthon that he leave off to govern the world: alas government of the world belongs to God: Subscribe to his wisdom;
you must admonish Melanchthon that he leave off to govern the world: alas government of the world belongs to God: Subscribe to his Wisdom;
pn22 vmb vvi np1 cst pns31 vvb a-acp pc-acp vvi dt n1: uh n1 pp-f dt n1 vvz p-acp np1: vvb p-acp po31 n1;
(10) sermon (DIV2)
502
Page 672
2752
say only, that he is fit to rule the world.
say only, that he is fit to Rule the world.
vvb av-j, cst pns31 vbz j pc-acp vvi dt n1.
(10) sermon (DIV2)
502
Page 672
2753
That I did think a little to have enlarged my self upon, but I dare not, because I shall transgress.
That I did think a little to have enlarged my self upon, but I Dare not, Because I shall transgress.
cst pns11 vdd vvi dt j pc-acp vhi vvn po11 n1 p-acp, cc-acp pns11 vvb xx, c-acp pns11 vmb vvi.
(10) sermon (DIV2)
502
Page 672
2754
But the second I would willingly, though I begg a little time of you to speak something of it
But the second I would willingly, though I beg a little time of you to speak something of it
p-acp dt ord pns11 vmd av-j, cs pns11 vvb dt j n1 pp-f pn22 pc-acp vvi pi pp-f pn31
(10) sermon (DIV2)
502
Page 672
2755
As you should subscribe to his wisdom, because his providence is mysterious. So likewise submit to his will, I say submit to his will.
As you should subscribe to his Wisdom, Because his providence is mysterious. So likewise submit to his will, I say submit to his will.
c-acp pn22 vmd vvi p-acp po31 n1, c-acp po31 n1 vbz j. av av vvi p-acp po31 n1, pns11 vvb vvi p-acp po31 n1.
(10) sermon (DIV2)
503
Page 673
2756
Oh, it is a sad thing, that those that profess obedience unto Gods commanding will, should yet harbour in their souls so much discontent at Gods effecting will then notwithstanding.
O, it is a sad thing, that those that profess Obedience unto God's commanding will, should yet harbour in their Souls so much discontent At God's effecting will then notwithstanding.
uh, pn31 vbz dt j n1, cst d cst vvb n1 p-acp npg1 j-vvg n1, vmd av vvi p-acp po32 n2 av d n-jn p-acp n2 vvg n1 av a-acp.
(10) sermon (DIV2)
503
Page 673
2757
Truly, this is an evil that may befal a gracious heart. I will give you the example of a Saint:
Truly, this is an evil that may befall a gracious heart. I will give you the Exampl of a Saint:
np1, d vbz dt n-jn cst vmb vvi dt j n1. pns11 vmb vvi pn22 dt n1 pp-f dt n1:
(10) sermon (DIV2)
503
Page 673
2758
Ionah, in Ionah 4. God had caused a Gourd to spring up as a shade to Ionah in the night,Jonah, in Jonah 4. God had caused a Gourd to spring up as a shade to Jonah in the night,
np1, p-acp np1 crd np1 vhd vvn dt n1 pc-acp vvi a-acp p-acp dt n1 p-acp np1 p-acp dt n1,
(10) sermon (DIV2)
503
Page 673
2759
and the Lord smote the Gourd at the root and it withered:
and the Lord smote the Gourd At the root and it withered:
cc dt n1 vvd dt n1 p-acp dt n1 cc pn31 vvd:
(10) sermon (DIV2)
503
Page 673
2760
the text saith, Ionahs heart rejoyced because of the Gourd, his heart was shortned to the present contentment,
the text Says, Jonahs heart rejoiced Because of the Gourd, his heart was shortened to the present contentment,
dt n1 vvz, np1 n1 vvd p-acp pp-f dt n1, po31 n1 vbds vvn p-acp dt j n1,
(10) sermon (DIV2)
503
Page 673
2761
and upon that cause God takes away the Gourd: Ionah is angry with this act of God.
and upon that cause God Takes away the Gourd: Jonah is angry with this act of God.
cc p-acp d n1 np1 vvz av dt n1: np1 vbz j p-acp d n1 pp-f np1.
(10) sermon (DIV2)
503
Page 673
2762
Now, I intreate you, if it be but a smal content, a conceit, a petty advantage,
Now, I entreat you, if it be but a small content, a conceit, a Petty advantage,
av, pns11 vvb pn22, cs pn31 vbb p-acp dt j n1, dt n1, dt j n1,
(10) sermon (DIV2)
503
Page 673
2763
why yet notwithstanding, if God act contrary to my design, that party goes not up that I would have, it may be,
why yet notwithstanding, if God act contrary to my Design, that party Goes not up that I would have, it may be,
uh-crq av a-acp, cs np1 n1 j-jn p-acp po11 n1, cst n1 vvz xx p-acp cst pns11 vmd vhi, pn31 vmb vbi,
(10) sermon (DIV2)
503
Page 673
2764
or I have not those waies of advantage, or friends one way, that I could make another,
or I have not those ways of advantage, or Friends one Way, that I could make Another,
cc pns11 vhb xx d n2 pp-f n1, cc n2 crd n1, cst pns11 vmd vvi j-jn,
(10) sermon (DIV2)
503
Page 673
2765
for that cause truly that man is angry;
for that cause truly that man is angry;
c-acp cst n1 av-j cst n1 vbz j;
(10) sermon (DIV2)
503
Page 673
2766
this is (consider I beseech you) this is the true cause of all the grudgings in the world,
this is (Consider I beseech you) this is the true cause of all the grudgings in the world,
d vbz (vvb pns11 vvb pn22) d vbz dt j n1 pp-f d dt n2-vvg p-acp dt n1,
(10) sermon (DIV2)
503
Page 673
2767
and of all those repinings and discontentments that there are in the world, because men do not submit their wills unto the effecting will of God.
and of all those repinings and discontentments that there Are in the world, Because men do not submit their wills unto the effecting will of God.
cc pp-f d d n2-vvg cc n2 cst a-acp vbr p-acp dt n1, c-acp n2 vdb xx vvi po32 n2 p-acp dt vvg n1 pp-f np1.
(10) sermon (DIV2)
503
Page 673
2768
Now, I beseech you be pleased to observe two or three things. Observe in the first place;
Now, I beseech you be pleased to observe two or three things. Observe in the First place;
av, pns11 vvb pn22 vbb vvn pc-acp vvi crd cc crd n2. vvb p-acp dt ord n1;
(10) sermon (DIV2)
503
Page 673
2769
you sin in this in a high degree in three things; you sin in a high degree.
you sin in this in a high degree in three things; you sin in a high degree.
pn22 vvb p-acp d p-acp dt j n1 p-acp crd n2; pn22 vvb p-acp dt j n1.
(10) sermon (DIV2)
504
Page 673
2770
First, you exalt your wisdom above Gods, and it is as much as if you should say:
First, you exalt your Wisdom above God's, and it is as much as if you should say:
ord, pn22 vvb po22 n1 p-acp n2, cc pn31 vbz p-acp d c-acp cs pn22 vmd vvi:
(10) sermon (DIV2)
505
Page 673
2771
truly, things go not so well now as I could wish them;
truly, things go not so well now as I could wish them;
av-j, n2 vvb xx av av av c-acp pns11 vmd vvi pno32;
(10) sermon (DIV2)
505
Page 673
2772
if the government of the world were in my power, truly matters should be better ordered; you do plainly say so;
if the government of the world were in my power, truly matters should be better ordered; you do plainly say so;
cs dt n1 pp-f dt n1 vbdr p-acp po11 n1, av-j n2 vmd vbi av-jc vvn; pn22 vdb av-j vvi av;
(10) sermon (DIV2)
505
Page 673
2773
that party should prevail, that I would have prevail, and those waies should be carried on that I would have;
that party should prevail, that I would have prevail, and those ways should be carried on that I would have;
d n1 vmd vvi, cst pns11 vmd vhi vvi, cc d n2 vmd vbi vvn p-acp cst pns11 vmd vhi;
(10) sermon (DIV2)
505
Page 674
2774
for, (my Brethren) he that correcteth another mans act, doth in that (at least) suppose he is wiser then he.
for, (my Brothers) he that Correcteth Another men act, does in that (At least) suppose he is Wiser then he.
p-acp, (po11 n2) pns31 cst vvz j-jn n2 vvi, vdz p-acp d (p-acp ds) vvb pns31 vbz jc cs pns31.
(10) sermon (DIV2)
505
Page 674
2775
Secondly, hereby you exalt your wills above Gods, your will is the rule of goodness, not Gods. Now I intreate you observe, was the Devil ever guilty of higher Atheism then this? for a man to say, it is true,
Secondly, hereby you exalt your wills above God's, your will is the Rule of Goodness, not God's Now I entreat you observe, was the devil ever guilty of higher Atheism then this? for a man to say, it is true,
ord, av pn22 vvb po22 n2 p-acp n2, po22 n1 vbz dt n1 pp-f n1, xx n2 av pns11 vvb pn22 vvb, vbds dt n1 av j pp-f jc n1 cs d? p-acp dt n1 pc-acp vvi, pn31 vbz j,
(10) sermon (DIV2)
506
Page 674
2776
thus, and thus it is, and I must needs acknowledge it, that God judgeth the world:
thus, and thus it is, and I must needs acknowledge it, that God Judgeth the world:
av, cc av pn31 vbz, cc pns11 vmb av vvi pn31, cst np1 vvz dt n1:
(10) sermon (DIV2)
506
Page 674
2777
but yet I should rather have judged it to have been better if it had been thus:
but yet I should rather have judged it to have been better if it had been thus:
cc-acp av pns11 vmd av-c vhi vvn pn31 pc-acp vhi vbn jc cs pn31 vhd vbn av:
(10) sermon (DIV2)
506
Page 674
2778
what is this to say? truly, this is my will that is the rule of goodness, and not Gods:
what is this to say? truly, this is my will that is the Rule of Goodness, and not God's:
r-crq vbz d pc-acp vvi? av-j, d vbz po11 n1 cst vbz dt n1 pp-f n1, cc xx n2:
(10) sermon (DIV2)
506
Page 674
2779
for if it had been as I would have it, it had been better.
for if it had been as I would have it, it had been better.
c-acp cs pn31 vhd vbn c-acp pns11 vmd vhi pn31, pn31 vhd vbn jc.
(10) sermon (DIV2)
506
Page 674
2780
You little consider when men are carried out in passion in such things as these are, you little consider the abomination of them. Nay,
You little Consider when men Are carried out in passion in such things as these Are, you little Consider the abomination of them. Nay,
pn22 av-j vvb c-crq n2 vbr vvn av p-acp n1 p-acp d n2 c-acp d vbr, pn22 av-j vvb dt n1 pp-f pno32. uh-x,
(10) sermon (DIV2)
506
Page 674
2781
In the third place, You hereby put God out of his Throne, for the government of the world;
In the third place, You hereby put God out of his Throne, for the government of the world;
p-acp dt ord n1, pn22 av vvi np1 av pp-f po31 n1, p-acp dt n1 pp-f dt n1;
(10) sermon (DIV2)
507
Page 674
2782
such a man saith with Absolom, Here is no man to do you Iustice;
such a man Says with Absalom, Here is no man to do you justice;
d dt n1 vvz p-acp np1, av vbz dx n1 pc-acp vdi pn22 n1;
(10) sermon (DIV2)
507
Page 674
2783
if the Government of the world were in my hand, things should not be carried on with such confusion and disorder;
if the Government of the world were in my hand, things should not be carried on with such confusion and disorder;
cs dt n1 pp-f dt n1 vbdr p-acp po11 n1, n2 vmd xx vbi vvn a-acp p-acp d n1 cc n1;
(10) sermon (DIV2)
507
Page 674
2784
the Church of God should not be brought to that distress, nor the world put into such disorder as now it is:
the Church of God should not be brought to that distress, nor the world put into such disorder as now it is:
dt n1 pp-f np1 vmd xx vbi vvn p-acp d n1, ccx dt n1 vvd p-acp d n1 c-acp av pn31 vbz:
(10) sermon (DIV2)
507
Page 674
2785
Consider what a high sin is this: well, that is the first. But, In the second place; I intreate you consider this:
Consider what a high since is this: well, that is the First. But, In the second place; I entreat you Consider this:
vvb r-crq dt j n1 vbz d: av, cst vbz dt ord. p-acp, p-acp dt ord n1; pns11 vvb pn22 vvb d:
(10) sermon (DIV2)
507
Page 674
2786
do you think now when the Providence of God is so mysterious, and thy will riseth against the actings of Providence, do you think you will turn God out of his way? do you think I say, that you shall turn God out of his way? No I beseech you, observe it in Isa. 31.2. the Lord will not call back his Word, saith the Text;
do you think now when the Providence of God is so mysterious, and thy will Riseth against the actings of Providence, do you think you will turn God out of his Way? do you think I say, that you shall turn God out of his Way? No I beseech you, observe it in Isaiah 31.2. the Lord will not call back his Word, Says the Text;
vdb pn22 vvi av c-crq dt n1 pp-f np1 vbz av j, cc po21 n1 vvz p-acp dt n2 pp-f n1, vdb pn22 vvb pn22 vmb vvi np1 av pp-f po31 n1? vdb pn22 vvb pns11 vvb, cst pn22 vmb vvi np1 av pp-f po31 n1? uh-dx pns11 vvb pn22, vvb pn31 p-acp np1 crd. dt n1 vmb xx vvi av po31 n1, vvz dt n1;
(10) sermon (DIV2)
508
Page 675
2787
it is not all your grudging (my Brethren) will make God go back;
it is not all your grudging (my Brothers) will make God go back;
pn31 vbz xx d po22 j-vvg (po11 n2) vmb vvi np1 vvi av;
(10) sermon (DIV2)
508
Page 675
2788
No, I entreate you, observe there in the 3. ver. I will rise up against the help of those that work iniquity;
No, I entreat you, observe there in the 3. ver. I will rise up against the help of those that work iniquity;
uh-dx, pns11 vvi pn22, vvb a-acp p-acp dt crd fw-la. pns11 vmb vvi a-acp p-acp dt n1 pp-f d cst vvb n1;
(10) sermon (DIV2)
508
Page 675
2789
I, both they that work iniquity, and they that help them shall fail together, saith the Text: they and their helpers:I, both they that work iniquity, and they that help them shall fail together, Says the Text: they and their helpers:
pns11, av-d pns32 cst vvb n1, cc pns32 cst vvb pno32 vmb vvi av, vvz dt n1: pns32 cc po32 n2:
(10) sermon (DIV2)
508
Page 675
2790
it is true, many think by calling in help, by joyning partie to partie, counsel to counsel, they shall certainly prevail,
it is true, many think by calling in help, by joining party to party, counsel to counsel, they shall Certainly prevail,
pn31 vbz j, d vvb p-acp vvg p-acp n1, p-acp vvg n1 p-acp n1, n1 p-acp n1, pns32 vmb av-j vvi,
(10) sermon (DIV2)
508
Page 675
2791
and so by this means scatter parties upon different interests and ends made up into one;
and so by this means scatter parties upon different interests and ends made up into one;
cc av p-acp d n2 vvb n2 p-acp j n2 cc n2 vvn a-acp p-acp crd;
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Why, but what is the meaning of this? truly, they that could not prevail by themselves, must never look to prevail by their helpers:
Why, but what is the meaning of this? truly, they that could not prevail by themselves, must never look to prevail by their helpers:
q-crq, cc-acp q-crq vbz dt n1 pp-f d? av-j, pns32 cst vmd xx vvi p-acp px32, vmb av-x vvi pc-acp vvi p-acp po32 n2:
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saith God, I will rise up against them that help them:
Says God, I will rise up against them that help them:
vvz np1, pns11 vmb vvi a-acp p-acp pno32 cst vvb pno32:
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do not think you shall turn God out of his way, because it pleaseth not you, the way that God goes in:
do not think you shall turn God out of his Way, Because it Pleases not you, the Way that God Goes in:
vdb xx vvi pn22 vmb vvi np1 av pp-f po31 n1, c-acp pn31 vvz xx pn22, dt n1 cst np1 vvz p-acp:
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No, thou mayst set thy self in a way against God, and fall before him. I will give you two instances of this:
No, thou Mayest Set thy self in a Way against God, and fallen before him. I will give you two instances of this:
uh-dx, pns21 vm2 vvi po21 n1 p-acp dt n1 p-acp np1, cc vvi p-acp pno31. pns11 vmb vvi pn22 crd n2 pp-f d:
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and truly they are very remarkable ones.
and truly they Are very remarkable ones.
cc av-j pns32 vbr av j pi2.
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One is that of Ahaziah the King of Iudah: Ioram the King of Israel is wounded:
One is that of Ahaziah the King of Iudah: Ioram the King of Israel is wounded:
pi vbz d pp-f np1 dt n1 pp-f np1: np1 dt n1 pp-f np1 vbz vvn:
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Ahaziah. his brother in Law goes down to visit him: you will say, this was but a brotherly curtesie:Ahaziah. his brother in Law Goes down to visit him: you will say, this was but a brotherly courtesy:
np1. po31 n1 p-acp n1 vvz a-acp pc-acp vvi pno31: pn22 vmb vvi, d vbds p-acp dt j n1:
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was there any harm in this? nothing but civilitie.
was there any harm in this? nothing but civility.
vbds a-acp d n1 p-acp d? pix cc-acp n1.
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I, but Ahaziah goes down at the same time when God was going forth in Judgement against Ioram, and against the house of Ahab, and what follows? truly, Ahaziah dieth in the way:
I, but Ahaziah Goes down At the same time when God was going forth in Judgement against Ioram, and against the house of Ahab, and what follows? truly, Ahaziah Dieth in the Way:
pns11, cc-acp np1 vvz a-acp p-acp dt d n1 c-crq np1 vbds vvg av p-acp n1 p-acp np1, cc p-acp dt n1 pp-f np1, cc r-crq vvz? av-j, np1 vvz p-acp dt n1:
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the same instrument that destroyeth Ioram, destroyeth Ahaziah, that he perisheth in civilitie. I will give you another instance of a godly man;
the same Instrument that Destroyeth Ioram, Destroyeth Ahaziah, that he Perishes in civility. I will give you Another instance of a godly man;
dt d n1 cst vvz np1, vvz np1, cst pns31 vvz p-acp n1. pns11 vmb vvi pn22 j-jn n1 pp-f dt j n1;
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so that you may see it is dangerous to have a preengaged will against the actings of Providence.
so that you may see it is dangerous to have a preengaged will against the actings of Providence.
av cst pn22 vmb vvi pn31 vbz j pc-acp vhi dt vvn n1 p-acp dt n2 pp-f n1.
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Iosiah, he wrought the great reformation that was in Iudah after the revolt of the ten Tribes,Josiah, he wrought the great Reformation that was in Iudah After the revolt of the ten Tribes,
np1, pns31 vvd dt j n1 cst vbds p-acp np1 p-acp dt n1 pp-f dt crd n2,
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yet after he had wrought this reformation, yet this man he must be standing in the way of Gods Providence.
yet After he had wrought this Reformation, yet this man he must be standing in the Way of God's Providence.
av c-acp pns31 vhd vvn d n1, av d n1 pns31 vmb vbi vvg p-acp dt n1 pp-f npg1 n1.
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Pharo-Neco King of Egypt was appointed by God to execute a Judgement of God upon Charchemish a Citie that belonged to the King of Assyria upon the borders of Euphrates; he desires Iosiah that he might have liberty (that being the shorter cut) to pass through his Countrey;Pharo-Neco King of Egypt was appointed by God to execute a Judgement of God upon Charchemish a city that belonged to the King of Assyria upon the borders of Euphrates; he Desires Josiah that he might have liberty (that being the shorter Cut) to pass through his Country;
np1 n1 pp-f np1 vbds vvn p-acp np1 pc-acp vvi dt n1 pp-f np1 p-acp j dt n1 cst vvd p-acp dt n1 pp-f np1 p-acp dt n2 pp-f np1; pns31 vvz np1 cst pns31 vmd vhi n1 (cst vbg dt jc n1) pc-acp vvi p-acp po31 n1;
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Iosiah he refuseth it, and a man would have thought he had good reason for it too;Josiah he Refuseth it, and a man would have Thought he had good reason for it too;
np1 pns31 vvz pn31, cc dt n1 vmd vhi vvn pns31 vhd j n1 p-acp pn31 av;
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2807
he had had a great deal of experience heretofore of the crueltie of the Egyptians, they had been ill neighbors;
he had had a great deal of experience heretofore of the cruelty of the egyptians, they had been ill neighbours;
pns31 vhd vhn dt j n1 pp-f n1 av pp-f dt n1 pp-f dt njp2, pns32 vhd vbn j-jn n2;
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and he was likewise in league and covenant with Nebuchadnezzar the King of Assyria, he did owe fealtie,
and he was likewise in league and Covenant with Nebuchadnezzar the King of Assyria, he did owe fealty,
cc pns31 vbds av p-acp n1 cc n1 p-acp np1 dt n1 pp-f np1, pns31 vdd vvi n1,
(10) sermon (DIV2)
508
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2809
and allegiance, he had taken the oath of allegiance to him:
and allegiance, he had taken the oath of allegiance to him:
cc n1, pns31 vhd vvn dt n1 pp-f n1 p-acp pno31:
(10) sermon (DIV2)
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2810
and what should he not be faithful to his King? upon this ground now he goes forth. (So Peter Martyr ) — (So Doctor Usher in his late Chronologie ) a kind of suddain fierceness there rose in the man,
and what should he not be faithful to his King? upon this ground now he Goes forth. (So Peter Martyr) — (So Doctor Usher in his late Chronology) a kind of sudden fierceness there rose in the man,
cc q-crq vmd pns31 xx vbi j p-acp po31 n1? p-acp d n1 av pns31 vvz av. (av np1 n1) — (av n1 n1 p-acp po31 j np1) dt n1 pp-f j n1 a-acp vvd p-acp dt n1,
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2811
and what followeth? why, truly he dyeth in the way.
and what follows? why, truly he Dies in the Way.
cc r-crq vvz? uh-crq, av-j pns31 vvz p-acp dt n1.
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508
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2812
Iosiahs good reforming, tender hearted Iosiah, yet he meets God in the way of his Judgements,Josiahs good reforming, tender hearted Josiah, yet he meets God in the Way of his Judgments,
njp2 j n-vvg, j j-vvn np1, av pns31 vvz np1 p-acp dt n1 pp-f po31 n2,
(10) sermon (DIV2)
508
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2813
and he dyeth in the way:
and he Dies in the Way:
cc pns31 vvz p-acp dt n1:
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508
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2814
therefore I say, take heed, think not your opposition will turn God out of the way:
Therefore I say, take heed, think not your opposition will turn God out of the Way:
av pns11 vvb, vvb n1, vvb xx po22 n1 vmb vvi np1 av pp-f dt n1:
(10) sermon (DIV2)
508
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2815
O, submit your wills, his Providence is mysterious.
Oh, submit your wills, his Providence is mysterious.
uh, vvb po22 n2, po31 n1 vbz j.
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2816
But that I may a little give you some grounds for it, for the quieting of your hearts:
But that I may a little give you Some grounds for it, for the quieting of your hearts:
p-acp cst pns11 vmb dt j vvb pn22 d n2 c-acp pn31, p-acp dt vvg pp-f po22 n2:
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508
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2817
take notice but of that expostulation first by the way:
take notice but of that expostulation First by the Way:
vvb n1 cc-acp pp-f d n1 ord p-acp dt n1:
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2818
take notice of that expostulation of God unto Samuel, 1 Sam. 16. How long wilt thou mourn for Saul, seeing I have rejected him? Saul was not yet deposed from the Kingdom, Saul raigned still:
take notice of that expostulation of God unto Samuel, 1 Sam. 16. How long wilt thou mourn for Saul, seeing I have rejected him? Saul was not yet deposed from the Kingdom, Saul reigned still:
vvb n1 pp-f d n1 pp-f np1 p-acp np1, crd np1 crd c-crq av-j vm2 pns21 vvi p-acp np1, vvg pns11 vhb vvn pno31? np1 vbds xx av vvn p-acp dt n1, np1 vvd av:
(10) sermon (DIV2)
508
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2819
I, but Gods will was manifested to Samuel; Samuel mourneth, God reproveth his mourning: as if he should have told him:
I, but God's will was manifested to Samuel; Samuel Mourneth, God Reproveth his mourning: as if he should have told him:
pns11, cc-acp ng1 n1 vbds vvn p-acp np1; np1 vvz, np1 vvz po31 n1: c-acp cs pns31 vmd vhi vvn pno31:
(10) sermon (DIV2)
508
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2820
Why dost thou dote upon a man, as if the good of the whole Common-wealth lay upon him? rather look out for better for the time to come.
Why dost thou dote upon a man, as if the good of the Whole Commonwealth lay upon him? rather look out for better for the time to come.
q-crq vd2 pns21 vvi p-acp dt n1, c-acp cs dt j pp-f dt j-jn n1 vvd p-acp pno31? av vvb av p-acp j c-acp dt n1 pc-acp vvi.
(10) sermon (DIV2)
508
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2821
God doth not love those passions, neither will he allow them in his own people, that cross his will when it is manifested;
God does not love those passion, neither will he allow them in his own people, that across his will when it is manifested;
np1 vdz xx vvi d n2, dx vmb pns31 vvi pno32 p-acp po31 d n1, cst p-acp po31 n1 c-crq pn31 vbz vvn;
(10) sermon (DIV2)
508
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2822
how long wilt thou mourn for Saul, seeing I have rejected him? Now to bring about your wills to the effecting will of God, I beseech you be pleased but to consider these two or three things;
how long wilt thou mourn for Saul, seeing I have rejected him? Now to bring about your wills to the effecting will of God, I beseech you be pleased but to Consider these two or three things;
c-crq av-j vm2 pns21 vvi p-acp np1, vvg pns11 vhb vvn pno31? av pc-acp vvi p-acp po22 n2 p-acp dt vvg n1 pp-f np1, pns11 vvb pn22 vbb vvn cc-acp pc-acp vvi d crd cc crd n2;
(10) sermon (DIV2)
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2823
they are mighty quieting considerations, and so I have done. In the first place; consider this:
they Are mighty quieting considerations, and so I have done. In the First place; Consider this:
pns32 vbr j vvg n2, cc av pns11 vhb vdn. p-acp dt ord n1; vvb d:
(10) sermon (DIV2)
508
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2824
all the government of the world is committed unto Christ, I have told you: I say the Government of the world is committed unto Christ:
all the government of the world is committed unto christ, I have told you: I say the Government of the world is committed unto christ:
d dt n1 pp-f dt n1 vbz vvn p-acp np1, pns11 vhb vvn pn22: pns11 vvb dt n1 pp-f dt n1 vbz vvn p-acp np1:
(10) sermon (DIV2)
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2825
the Father judgeth no man, he hath committed all Iudgement to the Son; the Father Judgeth no man, he hath committed all Judgement to the Son;
dt n1 vvz dx n1, pns31 vhz vvn d n1 p-acp dt n1;
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509
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2826
it is the speech of Christ that acteth the living creatures, and the living creatures act the wheels as you have heard.
it is the speech of christ that Acts the living creatures, and the living creatures act the wheels as you have herd.
pn31 vbz dt n1 pp-f np1 cst vvz dt j-vvg n2, cc dt j-vvg n2 vvi dt n2 p-acp pn22 vhb vvn.
(10) sermon (DIV2)
509
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2827
Now (my Brethren) should not you be willing to leave all in Christs hand, seeing God hath committed all into his hands? There is a double title Christ hath, he is bound to be faithful in both.
Now (my Brothers) should not you be willing to leave all in Christ hand, seeing God hath committed all into his hands? There is a double title christ hath, he is bound to be faithful in both.
av (po11 n2) vmd xx pn22 vbb j pc-acp vvi d p-acp npg1 n1, vvg np1 vhz vvn d p-acp po31 n2? pc-acp vbz dt j-jn n1 np1 vhz, pns31 vbz vvn pc-acp vbi j p-acp d.
(10) sermon (DIV2)
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2828
1. As it is an office, in which he is imployed by God the Father: And,
1. As it is an office, in which he is employed by God the Father: And,
crd p-acp pn31 vbz dt n1, p-acp r-crq pns31 vbz vvn p-acp np1 dt n1: cc,
(10) sermon (DIV2)
510
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2829
Secondly, as the Church is his own inheritance;
Secondly, as the Church is his own inheritance;
ord, c-acp dt n1 vbz po31 d n1;
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2830
Now I intreate you consider, if all be committed to Christ, the government of all things;
Now I entreat you Consider, if all be committed to christ, the government of all things;
av pns11 vvb pn22 vvb, cs d vbb vvn p-acp np1, dt n1 pp-f d n2;
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2831
then I say, leave it with submission of will unto that hand into which God the Father hath placed it.
then I say, leave it with submission of will unto that hand into which God the Father hath placed it.
av pns11 vvb, vvb pn31 p-acp n1 pp-f n1 p-acp d n1 p-acp r-crq np1 dt n1 vhz vvn pn31.
(10) sermon (DIV2)
511
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2832
Secondly, I entreate you consider this (which is a mighty quieting consideration) Christ governs the Providential Kingdom, all for the good of the Spiritual Kingdom.
Secondly, I entreat you Consider this (which is a mighty quieting consideration) christ governs the Providential Kingdom, all for the good of the Spiritual Kingdom.
ord, pns11 vvi pn22 vvi d (r-crq vbz dt j vvg n1) np1 vvz dt np1 n1, d c-acp dt j pp-f dt j n1.
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I say, Christ subordaineth the Kingdom of Providence unto the Kingdom of grace, Eph. 1.22.
I say, christ subordaineth the Kingdom of Providence unto the Kingdom of grace, Ephesians 1.22.
pns11 vvb, np1 vvz dt n1 pp-f n1 p-acp dt n1 pp-f n1, np1 crd.
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he is made the head above all things unto the Church, he undertakes the government of all things for the Churches sake,he is made the head above all things unto the Church, he undertakes the government of all things for the Churches sake,
pns31 vbz vvn dt n1 p-acp d n2 p-acp dt n1, pns31 vvz dt n1 pp-f d n2 p-acp dt ng1 n1,
(10) sermon (DIV2)
512
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2835
and he orders all things for their good, he is the head over all things unto the Church.
and he order all things for their good, he is the head over all things unto the Church.
cc pns31 n2 d n2 p-acp po32 j, pns31 vbz dt n1 p-acp d n2 p-acp dt n1.
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512
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2836
It may be alas poor creature, when thou lookest upon Providence God walketh in the dark to thee:
It may be alas poor creature, when thou Lookest upon Providence God walks in the dark to thee:
pn31 vmb vbi uh j n1, c-crq pns21 vv2 p-acp n1 np1 vvz p-acp dt j p-acp pno21:
(10) sermon (DIV2)
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2837
and how Christ will bring good out of all these, thou canst not tell; leave it to him now:
and how christ will bring good out of all these, thou Canst not tell; leave it to him now:
cc c-crq np1 vmb vvi j av pp-f d d, pns21 vm2 xx vvi; vvb pn31 p-acp pno31 av:
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512
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2838
he is called the Artist, the skilful Artist. You have the place, Prov. 8.30. I was by him as one brought up with him; you read it so.
he is called the Artist, the skilful Artist. You have the place, Curae 8.30. I was by him as one brought up with him; you read it so.
pns31 vbz vvn dt n1, dt j n1. pn22 vhb dt n1, np1 crd. pns11 vbds p-acp pno31 p-acp pi vvd a-acp p-acp pno31; pn22 vvb pn31 av.
(10) sermon (DIV2)
512
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2839
I do a little wonder at the translation: I was by him as one brought up with him:
I do a little wonder At the Translation: I was by him as one brought up with him:
pns11 vdb dt j n1 p-acp dt n1: pns11 vbds p-acp pno31 p-acp pi vvd a-acp p-acp pno31:
(10) sermon (DIV2)
512
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2840
it is in the Original, I was by him as an Artificer: you have the same word so translated in Cant. 7.1. by the hand of the cunning work-man;
it is in the Original, I was by him as an Artificer: you have the same word so translated in Cant 7.1. by the hand of the cunning workman;
pn31 vbz p-acp dt j-jn, pns11 vbds p-acp pno31 p-acp dt n1: pn22 vhb dt d n1 av vvn p-acp np1 crd. p-acp dt n1 pp-f dt j-jn n1;
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512
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2841
the very same word is used:
the very same word is used:
dt av d n1 vbz vvn:
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2842
now it may be, if a man unskilled should come and look upon a man that were a curious Artist, it may be a Chymist,
now it may be, if a man unskilled should come and look upon a man that were a curious Artist, it may be a Chemist,
av pn31 vmb vbi, cs dt n1 j vmd vvi cc vvi p-acp dt n1 cst vbdr dt j n1, pn31 vmb vbi dt n1,
(10) sermon (DIV2)
512
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2843
or the like, he would wonder how he should be able to bring such great effects out of such unlikely things:
or the like, he would wonder how he should be able to bring such great effects out of such unlikely things:
cc dt j, pns31 vmd vvi c-crq pns31 vmd vbi j pc-acp vvi d j n2 av pp-f d j n2:
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yet notwithstanding the man is contented to look on with delight, and resteth upon the man for his art;
yet notwithstanding the man is contented to look on with delight, and rests upon the man for his art;
av c-acp dt n1 vbz vvn pc-acp vvi a-acp p-acp n1, cc vvz p-acp dt n1 p-acp po31 n1;
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for he saith, he knows how to bring it to pass, though I do not. Jesus Christ is a curious Artist;
for he Says, he knows how to bring it to pass, though I do not. jesus christ is a curious Artist;
c-acp pns31 vvz, pns31 vvz c-crq pc-acp vvi pn31 pc-acp vvi, cs pns11 vdb xx. np1 np1 vbz dt j n1;
(10) sermon (DIV2)
512
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2846
when you see him, take content in it, and rest:
when you see him, take content in it, and rest:
c-crq pn22 vvb pno31, vvb j p-acp pn31, cc n1:
(10) sermon (DIV2)
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2847
for the art is in him, he knows how to bring it about, though you do not.
for the art is in him, he knows how to bring it about, though you do not.
c-acp dt n1 vbz p-acp pno31, pns31 vvz c-crq pc-acp vvi pn31 a-acp, cs pn22 vdb xx.
(10) sermon (DIV2)
512
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2848
That is another very quieting Consideration. But. In the third place;
That is Another very quieting Consideration. But. In the third place;
cst vbz j-jn av vvg n1. np1 p-acp dt ord n1;
(10) sermon (DIV2)
512
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the Lord hath discovered to us the ends for which he worketh, and I am sure his ends shall be effected:
the Lord hath discovered to us the ends for which he works, and I am sure his ends shall be effected:
dt n1 vhz vvn p-acp pno12 dt n2 p-acp r-crq pns31 vvz, cc pns11 vbm j po31 n2 vmb vbi vvn:
(10) sermon (DIV2)
513
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Now, if God will carry on his own ends, truly, what if some of my inferiour mistaken ends miss, should I be discontented? no, let God carry on his own ends; he will carry them on. But you will say:
Now, if God will carry on his own ends, truly, what if Some of my inferior mistaken ends miss, should I be discontented? no, let God carry on his own ends; he will carry them on. But you will say:
av, cs np1 vmb vvi p-acp po31 d n2, av-j, r-crq cs d pp-f po11 j-jn j-vvn n2 vvi, vmd pns11 vbi vvn? uh-dx, vvb np1 vvi p-acp po31 d n2; pns31 vmb vvi pno32 a-acp. p-acp pn22 vmb vvi:
(10) sermon (DIV2)
513
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What are his ends? His ends upon the world at present are these. First, he will shake the things that are made, Heb. 12.27. that the things that cannot be shaken may remain.
What Are his ends? His ends upon the world At present Are these. First, he will shake the things that Are made, Hebrew 12.27. that the things that cannot be shaken may remain.
q-crq vbr po31 n2? po31 n2 p-acp dt n1 p-acp j vbr d. ord, pns31 vmb vvi dt n2 cst vbr vvn, np1 crd. cst dt n2 cst vmbx vbi vvn vmb vvi.
(10) sermon (DIV2)
514
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2852
Secondly, he will make way for the ruine of Antichrist and Poperie in all the forms of it.
Secondly, he will make Way for the ruin of Antichrist and Popery in all the forms of it.
ord, pns31 vmb vvi n1 p-acp dt n1 pp-f np1 cc n1 p-acp d dt n2 pp-f pn31.
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I say, that is another end, and that he may destroy Antichrist, and ruine Poperie in all the forms of it. And,
I say, that is Another end, and that he may destroy Antichrist, and ruin Popery in all the forms of it. And,
pns11 vvb, cst vbz j-jn n1, cc cst pns31 vmb vvi np1, cc vvi n1 p-acp d dt n2 pp-f pn31. np1,
(10) sermon (DIV2)
516
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Thirdly, that he may make waie for the accomplishment of that glorious promise; the Kingdoms of the earth shall become the Kingdoms of the Lord and his Christ. Now I entreate you observe;
Thirdly, that he may make Way for the accomplishment of that glorious promise; the Kingdoms of the earth shall become the Kingdoms of the Lord and his christ. Now I entreat you observe;
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If these ends of God be carried on, as they shall certainly be:
If these ends of God be carried on, as they shall Certainly be:
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then, what need have you to be disquieted, because some of your inferiour injudicious mistaken ends be not brought about? truly this is that that comforteth a Godly man:
then, what need have you to be disquieted, Because Some of your inferior injudicious mistaken ends be not brought about? truly this is that that comforts a Godly man:
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and I confess it hath been in all these troubles and confusions that have been amongst us, the Land reeling too and fro, staggering like a drunken man, it hath been the principal, the main support to me:
and I confess it hath been in all these Troubles and confusions that have been among us, the Land reeling too and from, staggering like a drunken man, it hath been the principal, the main support to me:
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a godly man can never miss his utmost end: Now this I know is a rule the School-men give:a godly man can never miss his utmost end: Now this I know is a Rule the Schoolmen give:
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finis ultimus perficit tam agentem quam actionem: the utmost end is that that perfecteth the Agent and the action: the utmost end:finis Ultimus perficit tam agentem quam actionem: the utmost end is that that perfecteth the Agent and the actium: the utmost end:
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why now that man can never be miserable that attaineth his utmost end.
why now that man can never be miserable that attaineth his utmost end.
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Here is the miserie of all ungodly men, they may attain many inferiour ends, subordinate ends:
Here is the misery of all ungodly men, they may attain many inferior ends, subordinate ends:
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I, but their utmost end they never obtain, therefore they are for ever miserable.
I, but their utmost end they never obtain, Therefore they Are for ever miserable.
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But now here is the happiness of a Saint, he never fails in his utmost end:
But now Here is the happiness of a Saint, he never fails in his utmost end:
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but as Austin saith of Gods answering his prayers, he did answer the hinge of my prayer, that he did:
but as Austin Says of God's answering his Prayers, he did answer the hinge of my prayer, that he did:
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sometimes I prayed for the thing, but God did not give me the thing:
sometime I prayed for the thing, but God did not give me the thing:
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I, but the hinge on which my prayer moved, that is, that all might tend to Gods glory,
I, but the hinge on which my prayer moved, that is, that all might tend to God's glory,
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and my good, in that God answered my prayer; and so shall a soul say at last:
and my good, in that God answered my prayer; and so shall a soul say At last:
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there were many things that my mistaken judgement did think would have conduced to such an end;
there were many things that my mistaken judgement did think would have conduced to such an end;
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but God saw it not good: therefore I obtaining my utmost ends, he lets Gods will go on in the world:
but God saw it not good: Therefore I obtaining my utmost ends, he lets God's will go on in the world:
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and for my part I am satisfied, though many of my inferiour ends I miss.
and for my part I am satisfied, though many of my inferior ends I miss.
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These are the quieting principles that should be in your hearts, when you submit to the will of God in his mysterious actings in the world.
These Are the quieting principles that should be in your hearts, when you submit to the will of God in his mysterious actings in the world.
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I dare not detain you any longer.
I Dare not detain you any longer.
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Consider I beseech you what hath been spoken, and the Lord give you wisdom and understanding in all things.
Consider I beseech you what hath been spoken, and the Lord give you Wisdom and understanding in all things.
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Christs care in Glory, FOR his Churches good on Earth. REV. 2. ver. 1. These things saith he who holdeth the seven Stars in his right hand, who walketh in the midst of the seven Golden Candlesticks.
Christ care in Glory, FOR his Churches good on Earth. REV. 2. ver. 1. These things Says he who holds the seven Stars in his right hand, who walks in the midst of the seven Golden Candlesticks.
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THe Works that God the Father gave his Son the Lord Jesus Christ to do, are of two sorts.
THe Works that God the Father gave his Son the Lord jesus christ to do, Are of two sorts.
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They are either Acts of Ministery, or Acts of Majesty: the first he finished when he was here upon earth:
They Are either Acts of Ministry, or Acts of Majesty: the First he finished when he was Here upon earth:
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For he said, he had finished the work given him to do:
For he said, he had finished the work given him to do:
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And he is ascended up to Glory, that so he might perform the second: (that so he might be both faithful to God,
And he is ascended up to Glory, that so he might perform the second: (that so he might be both faithful to God,
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and merciful to you:) For though he be ascended up into heaven as our Lord,
and merciful to you:) For though he be ascended up into heaven as our Lord,
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yet he sits in heaven still as the Fathers Servant:
yet he sits in heaven still as the Father's Servant:
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For this Cause though he hath changed his place, yet he hath not changed his office:
For this Cause though he hath changed his place, yet he hath not changed his office:
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you shall have him therefore in this Book of the Revelations (which was indited from heaven) described sutable to all his offices, according to the various Condition of the Church,
you shall have him Therefore in this Book of the Revelations (which was Indited from heaven) described suitable to all his Offices, according to the various Condition of the Church,
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as Brightman hath well observed, pro varia Conditione Ecclesiae. He is described as the Churches Priest, in Chap. 1. ver. 13. He was seen wearing a Garment down to his Feet:
as Brightman hath well observed, Pro Varia Condition Ecclesiae. He is described as the Churches Priest, in Chap. 1. ver. 13. He was seen wearing a Garment down to his Feet:
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In allusion to the priestly Ephod, and the curious Girdle under the Law:
In allusion to the priestly Ephod, and the curious Girdle under the Law:
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for that I understand by that Vestis talaris there, and not a description of his Imputed righteousness as some conceive it:
for that I understand by that Clothing talaris there, and not a description of his Imputed righteousness as Some conceive it:
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then Christ though he be in glory, remains the Churches Priest: for he wears his Priestly Garments there.
then christ though he be in glory, remains the Churches Priest: for he wears his Priestly Garments there.
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And he remains still the Churches King, in Chap. 4. ver. 3. I saw a throne, and one that sat upon it was to look upon like to a Iasper and a Sardix stone, spoken of Gods ruling the Church in the Person of his Son.
And he remains still the Churches King, in Chap. 4. ver. 3. I saw a throne, and one that sat upon it was to look upon like to a Jasper and a Sardix stone, spoken of God's ruling the Church in the Person of his Son.
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And he is described to be the Churches Leader and Commander.
And he is described to be the Churches Leader and Commander.
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In Rev. 19. ver. 11, 12. His eyes are like a flame of fire, and on his head are many crowns.
In Rev. 19. ver. 11, 12. His eyes Are like a flame of fire, and on his head Are many crowns.
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Clothed with a vesture dipped in blood: And the Armies that were in heaven followed him upon white Horses. Clothed with a vesture dipped in blood: And the Armies that were in heaven followed him upon white Horses.
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And he is described as the Churches Prophet too.
And he is described as the Churches Prophet too.
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In Chap. 6. ver. 7. There he is set forth as a Lamb that hath seven horns and seven eyes:
In Chap. 6. ver. 7. There he is Set forth as a Lamb that hath seven horns and seven eyes:
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And he came and took the Book out of the hand of him that sat upon the throne, and opens the seals thereof: And he Come and took the Book out of the hand of him that sat upon the throne, and Opens the Seals thereof:
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And therefore he it is that receives all the discoveries of God towards his Church; and he it is that doth dispense it unto the Church.
And Therefore he it is that receives all the discoveries of God towards his Church; and he it is that does dispense it unto the Church.
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Chap 6. ver. 2. And there was given a bow and a crown, and he went forth conquering and to conquer: Chap 6. ver. 2. And there was given a bow and a crown, and he went forth conquering and to conquer:
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Spoken of Christs prevailing by the Preaching of the Gospel: as he is described in Psalm 45.4,5.
Spoken of Christ prevailing by the Preaching of the Gospel: as he is described in Psalm 45.4,5.
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So that though Christ hath changed his place, yet he hath not changed his office, nor his Company:
So that though christ hath changed his place, yet he hath not changed his office, nor his Company:
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while he was here on Earth, he conversed with his people, and he walks still in the midst of the Golden Candlesticks.
while he was Here on Earth, he conversed with his people, and he walks still in the midst of the Golden Candlesticks.
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And to manifest that he was still in office for his Churches good, that whatever he is,
And to manifest that he was still in office for his Churches good, that whatever he is,
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even after his ascension, he is all for the Churches sake: therefore shortly after he departs;
even After his Ascension, he is all for the Churches sake: Therefore shortly After he departs;
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he did as Princes use to do upon the days of their Coronation, spargere missilia, he scattered abroad, poured out certain extraordinary Gifts, to manifest that still he had respect unto the Church:
he did as Princes use to do upon the days of their Coronation, spargere Missile, he scattered abroad, poured out certain extraordinary Gifts, to manifest that still he had respect unto the Church:
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But these lasted but for a time;
But these lasted but for a time;
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for this Cause after he had in his bodily presence been absent, yea and seemingly silent for about sixty years (for its Generally conceived, that this book of the Revelation was penned about the latter end of the raign of Domitian the Emperour, which was sixty years after Christs ascention) now it was that he gave this Revelation unto his servant John, that it might be a standing monument unto the Church, what his affections were,
for this Cause After he had in his bodily presence been absent, yea and seemingly silent for about sixty Years (for its Generally conceived, that this book of the Revelation was penned about the latter end of the Reign of Domitian the Emperor, which was sixty Years After Christ Ascension) now it was that he gave this Revelation unto his servant John, that it might be a standing monument unto the Church, what his affections were,
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though he were now in Glory:
though he were now in Glory:
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therefore he leaves this unto them for their direction, that they might know what to expect in after Times,
Therefore he leaves this unto them for their direction, that they might know what to expect in After Times,
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and what to pray for, and also for their Consolation:
and what to pray for, and also for their Consolation:
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though sad occurrences were to come, yet the Lord lets them see the Event and Issue of all should be for good.
though sad occurrences were to come, yet the Lord lets them see the Event and Issue of all should be for good.
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This is the scope of the Lord in this prophesie; he writes in this Book of two things:
This is the scope of the Lord in this prophesy; he writes in this Book of two things:
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The things that are, and the things that shall be hereafter. The things that Are, and the things that shall be hereafter.
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Among which there are several prophesies that concern the seven Churches of Asia, of which, this is the first to the Church of Ephesus.
Among which there Are several prophecies that concern the seven Churches of Asia, of which, this is the First to the Church of Ephesus.
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It may here be enquired, seeing there were so many other famous Churches in the World;
It may Here be inquired, seeing there were so many other famous Churches in the World;
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the Churches of Rome, of Galatia, of Corinth, &c. to whom those Epistles were written;
the Churches of Room, of Galatia, of Corinth, etc. to whom those Epistles were written;
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how comes it to pass, that the Lord Jesus singles out only the seven Churches of Asia, to write Letters from heaven to them, passing by all the rest of the Churches?
how comes it to pass, that the Lord jesus singles out only the seven Churches of Asia, to write Letters from heaven to them, passing by all the rest of the Churches?
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There are four Reasons I meet with among Interpreters that are given hereof.
There Are four Reasons I meet with among Interpreters that Are given hereof.
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First, Because Patmos (which was the Place of Iohns Banishment) was nearer to these Asian Churches,
First, Because Patmos (which was the Place of Iohns Banishment) was nearer to these Asian Churches,
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and the Conveyance to it easie by the Aegean Sea;
and the Conveyance to it easy by the Aegean Sea;
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By this means being in Exile, he did indeavour to do them good, being shut out from the like opportunity from Churches more remote.
By this means being in Exile, he did endeavour to do them good, being shut out from the like opportunity from Churches more remote.
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Secondly, Because these Churches were in an especial manner part of St Iohns Charge; for though it be true, that the Apostolical Authority was universal over all the Churches,
Secondly, Because these Churches were in an especial manner part of Saint Iohns Charge; for though it be true, that the Apostolical authority was universal over all the Churches,
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as their care reacht to all the Churches, and was not limited to a particular Congregation,
as their care reached to all the Churches, and was not limited to a particular Congregation,
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as the Ministers of the Gospel now is: in Acts 20.28. Attend to the flock, over which the holy Ghost hath made you a Bishop;
as the Ministers of the Gospel now is: in Acts 20.28. Attend to the flock, over which the holy Ghost hath made you a Bishop;
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though the Apostles were sent forth to all the World, yet it plainly appears from Gal. 2.9.
though the Apostles were sent forth to all the World, yet it plainly appears from Gal. 2.9.
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that they did by mutual consent divide the World among themselves, and did every of them take a several part of the world as their more especial Charge,
that they did by mutual consent divide the World among themselves, and did every of them take a several part of the world as their more especial Charge,
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as they that write the lives and travels of the Apostles do clearly set forth;
as they that write the lives and travels of the Apostles do clearly Set forth;
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among the rest these of Asia the less, are conceived to be the especial part of Iohns Charge,
among the rest these of Asia the less, Are conceived to be the especial part of Iohns Charge,
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and upon this Ground he takes especial care to write to them.
and upon this Ground he Takes especial care to write to them.
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Thirdly, Some conceive it was, because the Lord did foresee that of all the Gentile-Churches these were neerest to Judgement and ruine, to have the Candlestick removed from them,
Thirdly, some conceive it was, Because the Lord did foresee that of all the Gentile-Churches these were nearest to Judgement and ruin, to have the Candlestick removed from them,
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unless their repentance did prevent, and therefore he especially takes Care to apply the Remedy where there was the greatest danger in the Disease.
unless their Repentance did prevent, and Therefore he especially Takes Care to apply the Remedy where there was the greatest danger in the Disease.
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Fourthly, Some give a further Reason, making these seven Churches of Asia, types of all the Gentile-Churches afterwards unto the end of the World:
Fourthly, some give a further Reason, making these seven Churches of Asia, types of all the Gentile-Churches afterwards unto the end of the World:
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What reason there is out of the Text for that, I shall not speak to: only this I am sure of;
What reason there is out of the Text for that, I shall not speak to: only this I am sure of;
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the Lord when he bids Iohn write, he writes the things that are, which are distinguished from those that are to be hereafter;
the Lord when he bids John write, he writes the things that Are, which Are distinguished from those that Are to be hereafter;
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and therefore I am not to confound them:
and Therefore I am not to confound them:
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But this is most true, if these Asian Churches were not types of all the Gentile-Churches,
But this is most true, if these Asian Churches were not types of all the Gentile-Churches,
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yet certainly they were as it were the patterns, and all the Gentile-Churches were to take warning by them, that the same Corruptions were as truly incident to all the rest of the Churches, which had now overgrown them:
yet Certainly they were as it were the patterns, and all the Gentile-Churches were to take warning by them, that the same Corruptions were as truly incident to all the rest of the Churches, which had now overgrown them:
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and Iohn having opportunity to write to these, doth by them admonish all the rest.
and John having opportunity to write to these, does by them admonish all the rest.
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The words that I have now read unto you, are a Glorious description of the heart of Christ in heaven,
The words that I have now read unto you, Are a Glorious description of the heart of christ in heaven,
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and of the care that Christ hath of his Church in Glory.
and of the care that christ hath of his Church in Glory.
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It is true, that of him the whole family in heaven and earth is named, and he it is to whom Angels, Principalities and powers are made subject after his ascention into Glory, 1 Pet. 3.22. He it is to whom the Providential Kingdom of God is committed;
It is true, that of him the Whole family in heaven and earth is nam, and he it is to whom Angels, Principalities and Powers Are made Subject After his Ascension into Glory, 1 Pet. 3.22. He it is to whom the Providential Kingdom of God is committed;
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for, he hath committed all Judgement unto the Son, Joh. 5.23.
for, he hath committed all Judgement unto the Son, John 5.23.
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But yet notwithstanding though he takes Care of the whole providential Kingdom, yet he hath an especial eye on his spiritual Kingdom, he doth not forget his Lambs:
But yet notwithstanding though he Takes Care of the Whole providential Kingdom, yet he hath an especial eye on his spiritual Kingdom, he does not forget his Lambs:
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the Kingdom of Christ in this world is made up of two Parts or Branches, Officers, or Members;
the Kingdom of christ in this world is made up of two Parts or Branches, Officers, or Members;
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both which are described in the Text. Christs care that he takes of officers; this he holds the Stars in his right hand:
both which Are described in the Text. Christ care that he Takes of Officers; this he holds the Stars in his right hand:
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his Care of the Members, this he walks in the midst of the Golden Candlesticks. A short exposition I intend to give you upon this:
his Care of the Members, this he walks in the midst of the Golden Candlesticks. A short exposition I intend to give you upon this:
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First, The Care that Christ takes of the Officers of the Church;
First, The Care that christ Takes of the Officers of the Church;
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and that you see is described thus, he holds the Stars in his right hand. Two things I must here explain.
and that you see is described thus, he holds the Stars in his right hand. Two things I must Here explain.
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First, here is a description of the Persons, they are Stars. Secondly, The act of Christs Care towards them, he holds them in his right hand.
First, Here is a description of the Persons, they Are Stars. Secondly, The act of Christ Care towards them, he holds them in his right hand.
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First, By Stars are meant the Officers of the Church.
First, By Stars Are meant the Officers of the Church.
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And that clearly appears from the Exposition given by the Spirit of God in Chap. 1. ver. ult. The seven Stars of the Angels of the Churches:
And that clearly appears from the Exposition given by the Spirit of God in Chap. 1. ver. ult. The seven Stars of the Angels of the Churches:
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where I pray observe, I cannot interpret Angels singularly, as referring to any one kind of Officers, as some do:
where I pray observe, I cannot interpret Angels singularly, as referring to any one kind of Officers, as Some doe:
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But Collectively, as referring to all the Officers of the Church. The Reasons I shall hint you to, pray note them:
But Collectively, as referring to all the Officers of the Church. The Reasons I shall hint you to, pray note them:
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because it hath been some kind of Controversie in these latter days. The first is from the Title Angel, upon what Ground called Angel;
Because it hath been Some kind of Controversy in these latter days. The First is from the Title Angel, upon what Ground called Angel;
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It is a name first given to Christ, and from Christ derived and applyed to those special Ministers and Officers imployed under him;
It is a name First given to christ, and from christ derived and applied to those special Ministers and Officers employed under him;
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this I make appear from Gen. 48.15. The Angel that redeemed me from all adversity; the Angel the Redeemer, that is his name;
this I make appear from Gen. 48.15. The Angel that redeemed me from all adversity; the Angel the Redeemer, that is his name;
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Called therefore the Angel of the Covenant, in Mal. 3.1.
Called Therefore the Angel of the Covenant, in Malachi 3.1.
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Now from hence, because God intitled his Son thus, this very name doth Christ himself convey to all those that are Officers under him:
Now from hence, Because God entitled his Son thus, this very name does christ himself convey to all those that Are Officers under him:
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and that it is a name borrowed from the old Testament, I shall clearly make manifest:
and that it is a name borrowed from the old Testament, I shall clearly make manifest:
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and therefore it must be used in the same sense: In the Old Testament I find it applyed to all Church-Officers: to Prophets, in Haggai 1.13. Then spake Haggai the Angel of the Lord, in the Lords Message;
and Therefore it must be used in the same sense: In the Old Testament I find it applied to all Church-Officers: to prophets, in Chaggai 1.13. Then spoke Chaggai the Angel of the Lord, in the lords Message;
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there he is called the Angel of the Lord: yea, all Gospel Ministers are so stiled. In Iob 33.23. When a mans soul draws nigh to the grave, and his life to the destroyer:
there he is called the Angel of the Lord: yea, all Gospel Ministers Are so styled. In Job 33.23. When a men soul draws High to the grave, and his life to the destroyer:
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that is under the guilt of his own conscience: if there be an Angel, an interpreter:
that is under the guilt of his own conscience: if there be an Angel, an interpreter:
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so you are to read it: not only Prophets neither, but Priests are called Angels too:
so you Are to read it: not only prophets neither, but Priests Are called Angels too:
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So you shall find, Iudges 2.1. There came an Angel of the Lord from Gilgal to Bochim:
So you shall find, Judges 2.1. There Come an Angel of the Lord from Gilgal to Bochim:
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a man would have thought it had been an Angel come from heaven:
a man would have Thought it had been an Angel come from heaven:
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But it is an Angel that came frome Gilgal to Bochim: It was a Minister among men, as Interpreters expound it:
But it is an Angel that Come from Gilgal to Bochim: It was a Minister among men, as Interpreters expound it:
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But its ordinarily interpreted of Phineas the Priest:
But its ordinarily interpreted of Phinehas the Priest:
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And his Message drew such tears from the people, that its called Bochim, the place of weeping:
And his Message drew such tears from the people, that its called Bochim, the place of weeping:
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so some expound that place, in Eccles. 5.6. spoken against rash vows: lest they say before the Angel of the Lord, it is an over-sight:
so Some expound that place, in Eccles. 5.6. spoken against rash vows: lest they say before the Angel of the Lord, it is an oversight:
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the Angel of the Lord, who is that? Look to the 5. of Leviticus ver. 5. it will help you to expound that text:
the Angel of the Lord, who is that? Look to the 5. of Leviticus ver. 5. it will help you to expound that text:
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It was commanded of God, that all rash Vows, the errors of them, should be confest unto the Priest:
It was commanded of God, that all rash Vows, the errors of them, should be confessed unto the Priest:
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therefore if the title Angel were given to all Church-Officers under the New:
Therefore if the title Angel were given to all Church-Officers under the New:
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And cannot in reason be applyed to any one sort of Officers, as some have done it lately to Bishops.
And cannot in reason be applied to any one sort of Officers, as Some have done it lately to Bishops.
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The second expression is that of Stars, and that will evidence the thing unto you:
The second expression is that of Stars, and that will evidence the thing unto you:
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By stars, in the Scripture, are meant all men of great place or power, either in State or Church:
By Stars, in the Scripture, Are meant all men of great place or power, either in State or Church:
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Persons of great place and authority in the state; Matth. 24.9. where the Lord describing the sad Desolations that should befall Jerusalem, he saith, Stars shall fall from heaven:
Persons of great place and Authority in the state; Matthew 24.9. where the Lord describing the sad Desolations that should befall Jerusalem, he Says, Stars shall fallen from heaven:
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when some people read that place, they conceive its spoken of the day of Judgement, and not of the downfal of that State:
when Some people read that place, they conceive its spoken of the day of Judgement, and not of the downfall of that State:
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these shall be brought down from their state and honour; and that is the meaning of that place, Rev. 8.27. the Sun shall be smitten, and the third part of the stars.
these shall be brought down from their state and honour; and that is the meaning of that place, Rev. 8.27. the Sun shall be smitten, and the third part of the Stars.
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And its meant all persons of great place in the Church; observe Dan. 8.10. from whence in all probability these expressions are taken:
And its meant all Persons of great place in the Church; observe Dan. 8.10. from whence in all probability these expressions Are taken:
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Antiochus waxed great over the host of heaven (for so the Church is called) and cast down some of the Stars to the ground, and trampled upon them: Antiochus waxed great over the host of heaven (for so the Church is called) and cast down Some of the Stars to the ground, and trampled upon them:
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persons of great place are commonly called stars: and the edge of the persecution commonly turns upon them.
Persons of great place Are commonly called Stars: and the edge of the persecution commonly turns upon them.
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When the Lord speaks this to the comfort of his servants, that he holds the stars in his hand;
When the Lord speaks this to the Comfort of his Servants, that he holds the Stars in his hand;
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it were but small comfort to inferiour officers to tell them, the Lord holds the stars in his hand:
it were but small Comfort to inferior Officers to tell them, the Lord holds the Stars in his hand:
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that is great men, the highest officers, but not you, when as its spoken of them all:
that is great men, the highest Officers, but not you, when as its spoken of them all:
cst vbz j n2, dt js n2, cc-acp xx pn22, c-crq a-acp pn31|vbz vvn pp-f pno32 d:
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the Church is the host of heaven, and all the officers thereof are the stars in Christs right hand: that is the first thing.
the Church is the host of heaven, and all the Officers thereof Are the Stars in Christ right hand: that is the First thing.
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Secondly, What is the act of Christs care towards these? the text saith, he holds them in his right hand:
Secondly, What is the act of Christ care towards these? the text Says, he holds them in his right hand:
ord, q-crq vbz dt n1 pp-f npg1 n1 p-acp d? dt n1 vvz, pns31 vvz pno32 p-acp po31 j-jn n1:
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it signifies two things, according to a double expression in the Scripture: the right hand of Majesty, in Heb. 1.3. and so Christ is said to sit at his right hand.
it signifies two things, according to a double expression in the Scripture: the right hand of Majesty, in Hebrew 1.3. and so christ is said to fit At his right hand.
pn31 vvz crd n2, vvg p-acp dt j-jn n1 p-acp dt n1: dt j-jn n1 pp-f n1, p-acp np1 crd. cc av np1 vbz vvn p-acp vvb p-acp po31 j-jn n1.
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The right hand of power, Luke 1.76.
The right hand of power, Lycia 1.76.
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I conceive the latter is here intended, and to be understood of that power that he doth use in mercy to put forth,
I conceive the latter is Here intended, and to be understood of that power that he does use in mercy to put forth,
pns11 vvb dt d vbz av vvn, cc pc-acp vbi vvn pp-f d n1 cst pns31 vdz vvi p-acp n1 pc-acp vvi av,
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for the protection, deliverance, and preservation of his people: hence it is that in Psal. 20.6. all deliverance and preservation is called the salvation of his right hand:
for the protection, deliverance, and preservation of his people: hence it is that in Psalm 20.6. all deliverance and preservation is called the salvation of his right hand:
p-acp dt n1, n1, cc n1 pp-f po31 n1: av pn31 vbz cst p-acp np1 crd. d n1 cc n1 vbz vvn dt n1 pp-f po31 j-jn n1:
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and therefore, De clementissima Protectione. Psalm 22.7. he will protect them with his right hand in this life, and he will exalt them with his right hand in the life to come. and Therefore, De clementissima Protection. Psalm 22.7. he will Pact them with his right hand in this life, and he will exalt them with his right hand in the life to come.
cc av, fw-fr fw-la n1. np1 crd. pns31 vmb vvi pno32 p-acp po31 j-jn n1 p-acp d n1, cc pns31 vmb vvi pno32 p-acp po31 j-jn n1 p-acp dt n1 pc-acp vvi.
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Here give me leave to hint to you four things, before I pass from this; mark them well, for they concern you.
Here give me leave to hint to you four things, before I pass from this; mark them well, for they concern you.
av vvb pno11 vvi p-acp n1 p-acp pn22 crd n2, c-acp pns11 vvb p-acp d; vvb pno32 av, c-acp pns32 vvb pn22.
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First take notice from hence, that Church-Officers are but stars, and they shine but with a borrowed light, with a derived light;
First take notice from hence, that Church-Officers Are but Stars, and they shine but with a borrowed Light, with a derived Light;
ord vvb n1 p-acp av, cst n2 vbr p-acp n2, cc pns32 vvb cc-acp p-acp dt j-vvn n1, p-acp dt vvn n1;
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they have their light from the Sun of righteousness, the fountain and the Father of lights, Mal. 4.2. they must be Seers before they can be Prophets;
they have their Light from the Sun of righteousness, the fountain and the Father of lights, Malachi 4.2. they must be Seers before they can be prophets;
pns32 vhb po32 n1 p-acp dt n1 pp-f n1, dt n1 cc dt n1 pp-f n2, np1 crd. pns32 vmb vbi n2 c-acp pns32 vmb vbi n2;
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What hast thou that thou hast not received? take heed therefore, though its true, that one star differs from another star in Glory: What hast thou that thou hast not received? take heed Therefore, though its true, that one star differs from Another star in Glory:
r-crq vh2 pns21 cst pns21 vh2 xx vvn? vvb n1 av, cs po31 j, cst crd n1 vvz p-acp j-jn n1 p-acp n1:
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yet let no man exalt himself in regard of his own light:
yet let no man exalt himself in regard of his own Light:
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thou art but the vessel, and hast no more light then the Lord is pleased to put into thee:
thou art but the vessel, and hast no more Light then the Lord is pleased to put into thee:
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and remember while the stars shine tis night; though whilest the night lasts the stars are needful:
and Remember while the Stars shine this night; though whilst the night lasts the Stars Are needful:
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whilest we live here, even the best men, they walk in the dark: and therefore the most glorious times of the Church stand in need of these stars.
whilst we live Here, even the best men, they walk in the dark: and Therefore the most glorious times of the Church stand in need of these Stars.
cs pns12 vvb av, av dt js n2, pns32 vvb p-acp dt j: cc av dt av-ds j n2 pp-f dt n1 vvb p-acp n1 pp-f d n2.
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But the day hastens when these stars shall disappear for ever, for Christ will put down all rule,
But the day hastens when these Stars shall disappear for ever, for christ will put down all Rule,
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and all authority, and power, 1 Cor. 15.28. there shall be no more use of Magistracy or Ministery for ever:and all Authority, and power, 1 Cor. 15.28. there shall be no more use of Magistracy or Ministry for ever:
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But yet though the day approacheth, it is night still:
But yet though the day Approaches, it is night still:
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the greatest light, and the most glorious discoveries of all the Ministers in the world, cannot make day in the soul,
the greatest Light, and the most glorious discoveries of all the Ministers in the world, cannot make day in the soul,
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or in the Church, unless the Sun of righteousness discover himself:
or in the Church, unless the Sun of righteousness discover himself:
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therefore let the people seek out for further direction, and get a light from Christ the Sun of righteousness;
Therefore let the people seek out for further direction, and get a Light from christ the Sun of righteousness;
av vvb dt n1 vvb av p-acp jc n1, cc vvi dt n1 p-acp np1 dt n1 pp-f n1;
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which is a light that all the Ministers & Officers in the world cannot impart: for all the light that they can bring in, is but star-light;
which is a Light that all the Ministers & Officers in the world cannot impart: for all the Light that they can bring in, is but starlight;
r-crq vbz dt n1 cst d dt n2 cc n2 p-acp dt n1 vmbx vvi: c-acp d dt n1 cst pns32 vmb vvi p-acp, vbz p-acp n1;
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and they are a woful people, and disconsolate souls, that only live and walk by star-light all their daies.
and they Are a woeful people, and disconsolate Souls, that only live and walk by starlight all their days.
cc pns32 vbr dt j n1, cc j n2, cst av-j vvi cc vvi p-acp n1 d po32 n2.
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Secondly, The stars are in the right hand of Christ, that is, at his dispose; therefore sure he appoints them their Orbs where they shall shine;
Secondly, The Stars Are in the right hand of christ, that is, At his dispose; Therefore sure he appoints them their Orbs where they shall shine;
ord, dt n2 vbr p-acp dt j-jn n1 pp-f np1, cst vbz, p-acp po31 n1; av av-j pns31 vvz pno32 po32 n2 c-crq pns32 vmb vvi;
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he removes the stars as well as the Candlestick;
he removes the Stars as well as the Candlestick;
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that expression is very observable, in Isa. 62. How Beautiful are the feet of those upon the mountains, that bring glad tidings!
that expression is very observable, in Isaiah 62. How Beautiful Are the feet of those upon the Mountains, that bring glad tidings!
d n1 vbz av j, p-acp np1 crd c-crq j vbr dt n2 pp-f d p-acp dt n2, cst vvb j n2!
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What beauty is there to be seen in their feet! the meaning of it is, there is a beauty in the Message that they bring:
What beauty is there to be seen in their feet! the meaning of it is, there is a beauty in the Message that they bring:
q-crq n1 vbz a-acp pc-acp vbi vvn p-acp po32 n2! dt n1 pp-f pn31 vbz, pc-acp vbz dt n1 p-acp dt n1 cst pns32 vvb:
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the Lord having made the Gospel ambulatorie and itinerarie, that it is carried about from house to house,
the Lord having made the Gospel ambulatory and Itin, that it is carried about from house to house,
dt n1 vhg vvn dt n1 j cc j-jn, cst pn31 vbz vvn a-acp p-acp n1 p-acp n1,
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and from place to place, by the feet of the Ministery. Remember, you that enjoy the Gospel, that sad expression in Jerem. 7.12. Go to my place in Shilo, where I set my name at first, and see what I did there.
and from place to place, by the feet of the Ministry. remember, you that enjoy the Gospel, that sad expression in Jeremiah 7.12. Go to my place in Shilo, where I Set my name At First, and see what I did there.
cc p-acp n1 p-acp n1, p-acp dt n2 pp-f dt n1. np1, pn22 cst vvb dt n1, cst j n1 p-acp np1 crd. vvb p-acp po11 n1 p-acp np1, c-crq pns11 vvd po11 n1 p-acp ord, cc vvb r-crq pns11 vdd a-acp.
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Why, what did God there? he forsook the Tabernacle of Shilo.
Why, what did God there? he forsook the Tabernacle of Shilo.
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Remember the stars are in the right hand of God, and he appoints them where they shall shine:
remember the Stars Are in the right hand of God, and he appoints them where they shall shine:
np1 dt n2 vbr p-acp dt j-jn n1 pp-f np1, cc pns31 vvz pno32 c-crq pns32 vmb vvi:
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and one of the saddest Judgements that can befall a people in this life, is for God to seal up the stars:
and one of the Saddest Judgments that can befall a people in this life, is for God to seal up the Stars:
cc crd pp-f dt js n2 cst vmb vvi dt n1 p-acp d n1, vbz p-acp np1 pc-acp vvi a-acp dt n2:
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thats Jobs expression in Job 9. that they shall not bring out a beam of light,
thats Jobs expression in Job 9. that they shall not bring out a beam of Light,
d|vbz n2 n1 p-acp np1 crd cst pns32 vmb xx vvi av dt n1 pp-f n1,
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but the people shall be left in the dark continually. Thirdly, the stars are in the right hand of Christ;
but the people shall be left in the dark continually. Thirdly, the Stars Are in the right hand of christ;
cc-acp dt n1 vmb vbi vvn p-acp dt j av-j. ord, dt n2 vbr p-acp dt j-jn n1 pp-f np1;
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then surely there is protection for them, and a merciful care over them;
then surely there is protection for them, and a merciful care over them;
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they do but lose their labour that think either to pluck the Saints out of the right hand of God;
they do but loose their labour that think either to pluck the Saints out of the right hand of God;
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or the stars out of the right hand of Christ. Surely he will preserve a Ministery in his Church unto the end of the world;
or the Stars out of the right hand of christ. Surely he will preserve a Ministry in his Church unto the end of the world;
cc dt n2 av pp-f dt j-jn n1 pp-f np1. av-j pns31 vmb vvi dt n1 p-acp po31 n1 p-acp dt n1 pp-f dt n1;
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or else blot that text out of your Bibles, Eph. 4.12. He hath given gifts for the work of the Ministery, for the gathering and perfecting of the Saints until we all come, &c. Why did the Lord institute the Ministery? For a double end:
or Else blot that text out of your Bibles, Ephesians 4.12. He hath given Gifts for the work of the Ministry, for the gathering and perfecting of the Saints until we all come, etc. Why did the Lord institute the Ministry? For a double end:
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the one for the Gathering, the other for the Perfecting of the Saints: then so long as there are any of the Saints to be gathered:
the one for the Gathering, the other for the Perfecting of the Saints: then so long as there Are any of the Saints to be gathered:
dt pi p-acp dt n-vvg, dt j-jn p-acp dt j-vvg pp-f dt n2: av av av-j c-acp pc-acp vbr d pp-f dt n2 pc-acp vbi vvn:
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or any to be perfected, the end of the Ministerie is not accomplished: God will uphold it until it hath attained the end of its institution.
or any to be perfected, the end of the Ministry is not accomplished: God will uphold it until it hath attained the end of its Institution.
cc d pc-acp vbi vvn, dt n1 pp-f dt n1 vbz xx vvn: np1 vmb vvi pn31 c-acp pn31 vhz vvn dt n1 pp-f po31 n1.
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Consider therefore what enemies those are unto the Church of God, that endeavour to remove the stars out of their Orb:
Consider Therefore what enemies those Are unto the Church of God, that endeavour to remove the Stars out of their Orb:
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for, its that leaves a people under pure darkness, and a perfect night, and therefore its the worst and the most pernicious design that ever was set on foot in the world:
for, its that leaves a people under pure darkness, and a perfect night, and Therefore its the worst and the most pernicious Design that ever was Set on foot in the world:
c-acp, pn31|vbz cst vvz dt n1 p-acp j n1, cc dt j n1, cc av pn31|vbz dt js cc dt av-ds j n1 cst av vbds vvn p-acp n1 p-acp dt n1:
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one strikes at their calling, another at their maintenance:
one strikes At their calling, Another At their maintenance:
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though the truth is, the intent of the work is the same, the Ministery, whatever the design of the workmen may be:
though the truth is, the intent of the work is the same, the Ministry, whatever the Design of the workmen may be:
cs dt n1 vbz, dt n1 pp-f dt n1 vbz dt d, dt n1, r-crq dt n1 pp-f dt n2 vmb vbi:
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Well, suppose God should grant your desire, for there is a generation of men that have been long hacking at the Ministery:
Well, suppose God should grant your desire, for there is a generation of men that have been long hacking At the Ministry:
av, vvb np1 vmd vvi po22 n1, c-acp pc-acp vbz dt n1 pp-f n2 cst vhb vbn j n-vvg p-acp dt n1:
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Suppose it should be as you would have it: give me leave to tell you two things;
Suppose it should be as you would have it: give me leave to tell you two things;
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one is, when the stars are darkned, in Scripture it denotes great judgements, great plagues to come upon a people; Ioel 2.10. The Sun and the Moon shall be darkened, and the stars shall withdraw their shining.
one is, when the Stars Are darkened, in Scripture it denotes great Judgments, great plagues to come upon a people; Joel 2.10. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining.
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But further to clear what kind of Judgement you must look for: and pray mark, for I speak nothing but Scripture unto you: in Dan. 8.10,11,12. When the stars were cast unto the ground;
But further to clear what kind of Judgement you must look for: and pray mark, for I speak nothing but Scripture unto you: in Dan. 8.10,11,12. When the Stars were cast unto the ground;
p-acp jc pc-acp vvi r-crq n1 pp-f n1 pn22 vmb vvi p-acp: cc vvb n1, c-acp pns11 vvb pix cc-acp n1 p-acp pn22: p-acp np1 crd. c-crq dt n2 vbdr vvn p-acp dt n1;
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the text adds, The daily sacrifices were taken away, because of transgression; cast down truth to the ground:
the text adds, The daily Sacrifices were taken away, Because of Transgression; cast down truth to the ground:
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the daily sacrifice, the worship of God; and truth, the word of God;
the daily sacrifice, the worship of God; and truth, the word of God;
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Both will soon go down, if once the stars be cast to the ground, and trampled on by the feet of pride.
Both will soon go down, if once the Stars be cast to the ground, and trampled on by the feet of pride.
d vmb av vvi a-acp, cs a-acp dt n2 vbb vvn p-acp dt n1, cc vvd a-acp p-acp dt n2 pp-f n1.
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Lastly, take this hint from it too: Its a great judgement, not only to have the stars sealed up from you:
Lastly, take this hint from it too: Its a great judgement, not only to have the Stars sealed up from you:
ord, vvb d n1 p-acp pn31 av: pn31|vbz dt j n1, xx av-j pc-acp vhi dt n2 vvd a-acp p-acp pn22:
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but to have the stars to fight against you:
but to have the Stars to fight against you:
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an expression that you have in the 5. Judges, the stars in their courses fought against Sisera;
an expression that you have in the 5. Judges, the Stars in their courses fought against Sisera;
dt n1 cst pn22 vhb p-acp dt crd n2, dt n2 p-acp po32 n2 vvn p-acp np1;
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there is not a worse Army can be engaged against a people: observe, Psal. 68.12. The Lord gave his Word, and great were the number of them that published it.
there is not a Worse Army can be engaged against a people: observe, Psalm 68.12. The Lord gave his Word, and great were the number of them that published it.
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What follows? Kings with their Armies did Flie; It relates to the Ascention of Christ;
What follows? Kings with their Armies did Fly; It relates to the Ascension of christ;
q-crq vvz? n2 p-acp po32 n2 vdd vvi; pn31 vvz p-acp dt n1 pp-f np1;
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that is plain by ver. 18. thou hast ascended on high, &c. the Lord did give his word at his ascention,
that is plain by for. 18. thou hast ascended on high, etc. the Lord did give his word At his Ascension,
d vbz j p-acp p-acp. crd pns21 vh2 vvn p-acp j, av dt n1 vdd vvi po31 n1 p-acp po31 n1,
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and there were a multitude of them that published it, and by this means Kings, Armies were put to flight: they conquered by the word:
and there were a multitude of them that published it, and by this means Kings, Armies were put to flight: they conquered by the word:
cc a-acp vbdr dt n1 pp-f pno32 cst vvd pn31, cc p-acp d n2 n2, n2 vbdr vvn p-acp n1: pns32 vvd p-acp dt n1:
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there is not such another way to rout Kings and their Armies:
there is not such Another Way to rout Kings and their Armies:
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Look into the 47. of Ezek. ver 10. and you shall see, this shall be the glory of the last times:
Look into the 47. of Ezekiel for 10. and you shall see, this shall be the glory of the last times:
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the most glorious and most flourishing times of the Church: And there shall be Fishers, the text saith:
the most glorious and most flourishing times of the Church: And there shall be Fishers, the text Says:
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and the fish that shall be taken by them, shall be like the fish of the great Sea, exceeding many: a number of converts:and the Fish that shall be taken by them, shall be like the Fish of the great Sea, exceeding many: a number of converts:
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take heed of the stars fighting against you, for you have need of these stars in the best and purest times.
take heed of the Stars fighting against you, for you have need of these Stars in the best and Purest times.
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But the second thing I mainly intend, the care that Christ takes of the body, which is described in the latter expression:
But the second thing I mainly intend, the care that christ Takes of the body, which is described in the latter expression:
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he walks in the midst of the seven Golden Candlesticks: he takes care as well of the meanest Member, as of the greatest Officer.he walks in the midst of the seven Golden Candlesticks: he Takes care as well of the Meanest Member, as of the greatest Officer.
pns31 vvz p-acp dt n1 pp-f dt crd j n2: pns31 vvz n1 c-acp av pp-f dt js n1, c-acp pp-f dt js n1.
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Psalm 45. The unction doth run down upon the s•irts of his Garment: so doth his protection and his provision also:Psalm 45. The unction does run down upon the s•irts of his Garment: so does his protection and his provision also:
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to explain this, here are three things to be opened. Why the Church is called a Candlestick? Why a Golden Candlestick?
to explain this, Here Are three things to be opened. Why the Church is called a Candlestick? Why a Golden Candlestick?
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And what is it for Christ to walk in the middest of it? First, Why is the Church called a Candlestick?
And what is it for christ to walk in the midst of it? First, Why is the Church called a Candlestick?
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In Revel. 1. ult. The seven Candlesticks are the seven Churches:
In Revel. 1. ult. The seven Candlesticks Are the seven Churches:
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there are four notions in it, and you must take in all, or you will not understand the meaning of the Word.
there Are four notions in it, and you must take in all, or you will not understand the meaning of the Word.
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First, A Candlestick hath no light in it of it self, but light must be put into it:
First, A Candlestick hath no Light in it of it self, but Light must be put into it:
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and therefore the Candlestick under the Law, to which this here is an allusion, the Priests were to light the Candles:
and Therefore the Candlestick under the Law, to which this Here is an allusion, the Priests were to Light the Candles:
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a Candlestick hath no more light then is put into it, and it must be continually maintained by a new supply of oyl,
a Candlestick hath no more Light then is put into it, and it must be continually maintained by a new supply of oil,
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as you see it described in Zach. 4.11. There are Olive-trees that grow on each side the Candlestick, and they drop the oyl, &c:
as you see it described in Zach 4.11. There Are Olive-trees that grow on each side the Candlestick, and they drop the oil, etc.:
c-acp pn22 vvb pn31 vvd p-acp np1 crd. pc-acp vbr n2 cst vvb p-acp d n1 dt n1, cc pns32 vvb dt n1, av:
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here is no oyl prepared by the art and industry of men, but it is Natural Olive-oyl that doth of it self drop:
Here is no oil prepared by the art and industry of men, but it is Natural Olive-oyl that does of it self drop:
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and therefore the supports and supplies of the Church are compared unto the rain, and unto the dew, that waits not for man,
and Therefore the supports and supplies of the Church Are compared unto the rain, and unto the due, that waits not for man,
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and tarries not for the Sons of men. Secondly, The use of a Candlestick is for no other end then to hold up,and tarries not for the Sons of men. Secondly, The use of a Candlestick is for no other end then to hold up,
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and hold out the light, and to this very End the Lord hath instituted Churches: the great Ordinance under the Gospel is the Church, though alas, we little consider it:
and hold out the Light, and to this very End the Lord hath instituted Churches: the great Ordinance under the Gospel is the Church, though alas, we little Consider it:
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now pray observe, the great End why God instituted Churches was this:
now pray observe, the great End why God instituted Churches was this:
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that he might have a company of Saints, that might hold forth his Word, and hold up his Worship:
that he might have a company of Saints, that might hold forth his Word, and hold up his Worship:
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and for this Cause, the Church is called the pillar and ground of truth: 1 Tim. 3.16. The pillar of truth, why so? as one well observes, as a pillar holds forth a Proclamation; truth that upholds the Church:
and for this Cause, the Church is called the pillar and ground of truth: 1 Tim. 3.16. The pillar of truth, why so? as one well observes, as a pillar holds forth a Proclamation; truth that upholds the Church:
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but the Church holds out the Worship of God.
but the Church holds out the Worship of God.
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Thirdly, A Candlestick is a thing moveable, and with the removing of the Candlestick, you carry away the light also:
Thirdly, A Candlestick is a thing movable, and with the removing of the Candlestick, you carry away the Light also:
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and therefore the thing that the Lord threatens, is, that he will remove the Candlestick out of its place;
and Therefore the thing that the Lord threatens, is, that he will remove the Candlestick out of its place;
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the Lord removes the Candlestick from place to place; though the Land remain, the Church is gone, that is a dangerous Judgement:
the Lord removes the Candlestick from place to place; though the Land remain, the Church is gone, that is a dangerous Judgement:
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not only an immediate removing of the Ordinances, but of the Church, for which all Ordinances were appointed:
not only an immediate removing of the Ordinances, but of the Church, for which all Ordinances were appointed:
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the Kingdom of God shall be taken from them; he will call them Loammi, they shall be no more a people to him:
the Kingdom of God shall be taken from them; he will call them Loammi, they shall be no more a people to him:
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the Lord will remove the Candlestick, and the glory of the Lord shall depart.
the Lord will remove the Candlestick, and the glory of the Lord shall depart.
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Lasty, Its an allusion unto the Candlestick under the Law in the Tabernacle, in Exod. 25.31. which was a type of the Church of God;
Lastly, Its an allusion unto the Candlestick under the Law in the Tabernacle, in Exod 25.31. which was a type of the Church of God;
j, pn31|vbz dt n1 p-acp dt n1 p-acp dt n1 p-acp dt n1, p-acp np1 crd. r-crq vbds dt n1 pp-f dt n1 pp-f np1;
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for all things were done unto them in types, and yet with this difference: Under the Law there was but one Candlestick in the Tabernacle; but here are seven Candlesticks:
for all things were done unto them in types, and yet with this difference: Under the Law there was but one Candlestick in the Tabernacle; but Here Are seven Candlesticks:
p-acp d n2 vbdr vdn p-acp pno32 p-acp n2, cc av p-acp d n1: p-acp dt n1 a-acp vbds p-acp crd n1 p-acp dt n1; cc-acp av vbr crd n2:
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what is the reason? there is a double Ground, and both of them Considerable.
what is the reason? there is a double Ground, and both of them Considerable.
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First, Because the Church of God, under the Gospel should be of a larger extent then under the Law:
First, Because the Church of God, under the Gospel should be of a larger extent then under the Law:
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and for that Cause happily it is, that the dimensions of Johns City go so far beyond that of Ezekiels; though it be spoken of the same thing, and of the same time:
and for that Cause happily it is, that the dimensions of Johns city go so Far beyond that of Ezekiel's; though it be spoken of the same thing, and of the same time:
cc p-acp d n1 av-j pn31 vbz, cst dt n2 pp-f np1 n1 vvb av av-j p-acp d pp-f n2; cs pn31 vbb vvn pp-f dt d n1, cc pp-f dt d n1:
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yet Ezekiels City, that is but 4500. Cubits, and Saint Johns is twelve thousand furlongs. A great difference;
yet Ezekiels city, that is but 4500. Cubits, and Saint Johns is twelve thousand furlongs. A great difference;
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But Ezekiel saw it with Legal apprehensions, he had a sight of Gospel-Ordinances by a darker light only:
But Ezekielem saw it with Legal apprehensions, he had a sighed of Gospel ordinances by a Darker Light only:
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But John saw it with a Gospel light, and he describes the latitude and the dimensions thereof according thereunto.
But John saw it with a Gospel Light, and he describes the latitude and the dimensions thereof according thereunto.
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Secondly, And that is the main reason:
Secondly, And that is the main reason:
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there was but one Candlestick in the Tabernacle, because the Church of the Jews was but one;
there was but one Candlestick in the Tabernacle, Because the Church of the jews was but one;
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and though they had many Synagogues, yet they met all in one stem, they were united all in one shaft;
and though they had many Synagogues, yet they met all in one stem, they were united all in one shaft;
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but the Churches of the Gentiles are many, and for that Cause, though there was but one Candlestick under the Law,
but the Churches of the Gentiles Are many, and for that Cause, though there was but one Candlestick under the Law,
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yet there are seven under the Gospel; and that is the meaning why a Candlestick. Secondly, Why is the Church is called a golden Candlestick? Upon a double Ground.
yet there Are seven under the Gospel; and that is the meaning why a Candlestick. Secondly, Why is the Church is called a golden Candlestick? Upon a double Ground.
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First, Because Gold is the purest mettal, and the Lord will have his Church such;
First, Because Gold is the Purest metal, and the Lord will have his Church such;
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they shall differ as much from other men, as Gold doth from the common clay in the streets;
they shall differ as much from other men, as Gold does from the Common clay in the streets;
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the Lord is very exact in every thing in the Church;
the Lord is very exact in every thing in the Church;
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he is very curious of what mettle such Candlesticks be made of, and therefore it is not every society or constitution of men that will be lookt upon as a Church to Christ;
he is very curious of what mettle such Candlesticks be made of, and Therefore it is not every society or constitution of men that will be looked upon as a Church to christ;
pns31 vbz av j pp-f r-crq n1 d n2 vbb vvn pp-f, cc av pn31 vbz xx d n1 cc n1 pp-f n2 cst vmb vbi vvn p-acp p-acp dt n1 p-acp np1;
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but when the Lord lays the Foundation of a Church, he doth it with Saphirs: Isa. 54. Non est de doctrina, sed hominibus;
but when the Lord lays the Foundation of a Church, he does it with Saphirs: Isaiah 54. Non est de Doctrina, sed hominibus;
cc-acp c-crq dt n1 vvz dt n1 pp-f dt n1, pns31 vdz pn31 p-acp n2: np1 crd fw-fr fw-fr fw-fr fw-la, fw-la fw-la;
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there is a double Foundation of Churches, as Divines do observe, doctrinae & personae; the Church is founded on doctrines, but here of persons;
there is a double Foundation of Churches, as Divines do observe, Doctrine & personae; the Church is founded on doctrines, but Here of Persons;
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the First founders of which the Church is built, they must not be common stones;
the First founders of which the Church is built, they must not be Common stones;
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for if the Church become corrupt, if the Gold become Dross, if the house of the Lord become an outward Court, then the Lord will take no care either to build or to measure it:
for if the Church become corrupt, if the Gold become Dross, if the house of the Lord become an outward Court, then the Lord will take no care either to built or to measure it:
c-acp cs dt n1 vvb j, cs dt n1 vvb n1, cs dt n1 pp-f dt n1 vvb dt j n1, av dt n1 vmb vvi dx n1 av-d pc-acp vvi cc pc-acp vvi pn31:
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and there is Golden Doctrines, 1 Cor. 3.12. The light that doth shine forth in this his Candlestick;
and there is Golden Doctrines, 1 Cor. 3.12. The Light that does shine forth in this his Candlestick;
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and then the Lord is curious with what oyl the Candlestick is maintained;
and then the Lord is curious with what oil the Candlestick is maintained;
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for the Lord will not have it maintained with common oyl, that Persons may put in themselves,
for the Lord will not have it maintained with Common oil, that Persons may put in themselves,
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but God will not delight in them; It is a strange expression, that in Zach. 4.12. These, empty golden oyl out of themselves:
but God will not delight in them; It is a strange expression, that in Zach 4.12. These, empty golden oil out of themselves:
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their parts, their pains, and all, it must be golden oyl.
their parts, their pains, and all, it must be golden oil.
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Secondly, Because Gold of all other mettals is the most precious, and of the highest esteem;
Secondly, Because Gold of all other metals is the most precious, and of the highest esteem;
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there is as much difference between the Church of God and other men, as there is between Gold and Dirt in the street;
there is as much difference between the Church of God and other men, as there is between Gold and Dirt in the street;
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as between Diamonds and Pebbles in the Lords esteem:
as between Diamonds and Pebbles in the lords esteem:
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make Israel a Church, and then, all the earth is mine, saith the Lord, but thou art my peculiar treasure, in Exod. 19.5. they are to God above all people;
make Israel a Church, and then, all the earth is mine, Says the Lord, but thou art my peculiar treasure, in Exod 19.5. they Are to God above all people;
vvb np1 dt n1, cc av, d dt n1 vbz png11, vvz dt n1, cc-acp pns21 vb2r po11 j n1, p-acp np1 crd. pns32 vbr p-acp np1 p-acp d n1;
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the truth is, they are the first fruits of all the creatures; the Church is called so, Iames 1.18. The first fruits were best, and were dedicated to God, and they did also consecrate the whole crop;
the truth is, they Are the First fruits of all the creatures; the Church is called so, James 1.18. The First fruits were best, and were dedicated to God, and they did also consecrate the Whole crop;
dt n1 vbz, pns32 vbr dt ord n2 pp-f d dt n2; dt n1 vbz vvn av, np1 crd. dt ord n2 vbdr js, cc vbdr vvn p-acp np1, cc pns32 vdd av vvi dt j-jn n1;
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you all claim a title to Church-membership; look they be golden Candlesticks;
you all claim a title to Church membership; look they be golden Candlesticks;
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the Lord hath his scales to weigh you, and his touchstone to try you, and let me tell you, the less Gold there is in any Church, the less value God sets upon it.
the Lord hath his scales to weigh you, and his touchstone to try you, and let me tell you, the less Gold there is in any Church, the less valve God sets upon it.
dt n1 vhz po31 n2 pc-acp vvi pn22, cc po31 n1 pc-acp vvi pn22, cc vvb pno11 vvi pn22, dt av-dc n1 pc-acp vbz p-acp d n1, dt av-dc n1 np1 vvz p-acp pn31.
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Thirdly, How is Christ said to walk in the midst of the Golden Candlestick? It denotes a promise of especial presence and fellowship:
Thirdly, How is christ said to walk in the midst of the Golden Candlestick? It denotes a promise of especial presence and fellowship:
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this is the promise that the Lord made unto the Jews, Lev. 26.12. I will walk among you, and I will be your God, and my soul shall not abhorr you: 2 Cor. 6.16. I will dwell and walk amongst them:
this is the promise that the Lord made unto the jews, Lev. 26.12. I will walk among you, and I will be your God, and my soul shall not abhor you: 2 Cor. 6.16. I will dwell and walk among them:
d vbz dt n1 cst dt n1 vvd p-acp dt np2, np1 crd. pns11 vmb vvi p-acp pn22, cc pns11 vmb vbi po22 n1, cc po11 n1 vmb xx vvi pn22: crd np1 crd. pns11 vmb vvi cc vvi p-acp pno32:
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it notes his presence with them in all ways of love and Communion: for Amos 3.3. Two cannot walk together unless they be agreed:
it notes his presence with them in all ways of love and Communion: for Amos 3.3. Two cannot walk together unless they be agreed:
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When God hath Communion with us, he is said to walk with us; therefore we read of his goings in the Sanctuary;
When God hath Communion with us, he is said to walk with us; Therefore we read of his goings in the Sanctuary;
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this then is the meaning, he affords his especial presence and Communion. Now here is an observation that I shall hint unto you.
this then is the meaning, he affords his especial presence and Communion. Now Here is an observation that I shall hint unto you.
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There is a gratious presence of Christ with his Church in all Church-administrations. Two Scriptures hold forth this gloriously unto you; one is Psalm 27.4. I would see thy beauty and glory as I have seen in thy sanctuary: There is a gracious presence of christ with his Church in all Church administrations. Two Scriptures hold forth this gloriously unto you; one is Psalm 27.4. I would see thy beauty and glory as I have seen in thy sanctuary:
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thy beauty, what is beauty? It is a symmetry and a proportion of parts:
thy beauty, what is beauty? It is a symmetry and a proportion of parts:
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now when you look abroad on the works of God, you see one Attribute manifested in one work, and another in another:
now when you look abroad on the works of God, you see one Attribute manifested in one work, and Another in Another:
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you see not these parts put together: and so the beauty of them doth not appear:
you see not these parts put together: and so the beauty of them does not appear:
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God doth great things when he manifests an attribute when he would shew his love, he gives his Son:
God does great things when he manifests an attribute when he would show his love, he gives his Son:
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when he would manifest his mercy, he pardons sin;
when he would manifest his mercy, he Pardons since;
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so that in the Works of God, the Atributes of God are thus scattered, you cannot see them together.
so that in the Works of God, the Attributes of God Are thus scattered, you cannot see them together.
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But come to the Sanctuary, and there you see beauty: all the Attributes of God are displayed there:
But come to the Sanctuary, and there you see beauty: all the Attributes of God Are displayed there:
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for as Christ as Mediatour, is the stage on which all the Attributes of God are acted;
for as christ as Mediator, is the stage on which all the Attributes of God Are acted;
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for he is the Image of the Invisible God: so is the Church the stage or scene on which Christ acts all these Attributes.
for he is the Image of the Invisible God: so is the Church the stage or scene on which christ acts all these Attributes.
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Rev. 11. There is the special presence and beauty of God to be seen there, beyond what there is in all the world beside.Rev. 11. There is the special presence and beauty of God to be seen there, beyond what there is in all the world beside.
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Secondly, There is the great Glory of God to be seen in heaven;
Secondly, There is the great Glory of God to be seen in heaven;
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and you shall find that there is a great resemblance between his presence in his Church and in Glory: In Heb. 12.22,23.
and you shall find that there is a great resemblance between his presence in his Church and in Glory: In Hebrew 12.22,23.
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When you read it, you will see but little difference between that and heaven, that you can scarce know it from heaven;
When you read it, you will see but little difference between that and heaven, that you can scarce know it from heaven;
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we are come to the heavenly Jerusalem, to the General assembly of the Church of the first-born, whose names are written in heaven; we Are come to the heavenly Jerusalem, to the General assembly of the Church of the firstborn, whose names Are written in heaven;
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to God, the Iudge of all, to Iesus the mediatour of the New Testament, &c. Let us compare a little the presence of Christ with his Church, with that of his presence in Glory:to God, the Judge of all, to Iesus the Mediator of the New Testament, etc. Let us compare a little the presence of christ with his Church, with that of his presence in Glory:
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take the parrallel in these five particulars. First, Christ in heaven is present in Majesty and Glory:
take thee parallel in these five particulars. First, christ in heaven is present in Majesty and Glory:
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It is called the throne of his Glory: and such is his presence in his Church too:
It is called the throne of his Glory: and such is his presence in his Church too:
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And therefore observe it, he is said to sit upon a high Throne in the midst of his Churches. Rev. 4.3.
And Therefore observe it, he is said to fit upon a high Throne in the midst of his Churches. Rev. 4.3.
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The name of the Church is called Iehovah Shammah, on that account, the Lord is there; Ezek. 11. Christ doth nowhere but in heaven discover so much of his Kingly Majesty,
The name of the Church is called Jehovah Shammah, on that account, the Lord is there; Ezekiel 11. christ does nowhere but in heaven discover so much of his Kingly Majesty,
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as he doth in the middle of his Churches and Church-administrations:
as he does in the middle of his Churches and Church administrations:
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and if the Lord once take away the vail that is upon our eyes, then we shall be able to see the glorious presence of Christ in Gospel-administrations.
and if the Lord once take away the Vail that is upon our eyes, then we shall be able to see the glorious presence of christ in Gospel administrations.
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As I remember, Iunius when he read the Scripture, and the Lord had taken the scales off his eyes, to fee the Majesty of it, repente divinitatem argumenti, Scripti majestatem authoritatemque senserim, longo intervallo omnibus eloquentiae humanae praeeuntem, horrebat Corpus, stupebat animus;
As I Remember, Iunius when he read the Scripture, and the Lord had taken the scales off his eyes, to fee the Majesty of it, Repent divinitatem Argumenti, Scripti majestatem authoritatemque senserim, longo intervallo omnibus eloquentiae humanae praeeuntem, horrebat Corpus, stupebat animus;
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he saw a majesty so far beyond all humane eloquence, that he confesses his soul stood amazed at it; he saw a majesty so Far beyond all humane eloquence, that he Confesses his soul stood amazed At it;
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so it would be to you; only there is a vail before your eyes.
so it would be to you; only there is a Vail before your eyes.
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Secondly, In heaven the Lord is present as revealing his mind and will unto his people;
Secondly, In heaven the Lord is present as revealing his mind and will unto his people;
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the Saints in heaven know the whole mind of God, concerning what ever belongs to Gods Glory or their own duty:
the Saints in heaven know the Whole mind of God, Concerning what ever belongs to God's Glory or their own duty:
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there we shall know as we are known, 1 Cor. 13.12. and so he is present in the midst of his people; In Deut. 23.3. As his Saints sit dowe at his feet, they all receive of his words;
there we shall know as we Are known, 1 Cor. 13.12. and so he is present in the midst of his people; In Deuteronomy 23.3. As his Saints fit dow At his feet, they all receive of his words;
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he gives forth what his will is concerning his Glory, and their Duty: nay, look to Revel. 4.22. They shall see his face, and his name shall be written in their foreheads.
he gives forth what his will is Concerning his Glory, and their Duty: nay, look to Revel. 4.22. They shall see his face, and his name shall be written in their foreheads.
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It is not spoken of the Glory to come; it is new Ierusalem that comes down from God out of heaven;
It is not spoken of the Glory to come; it is new Ierusalem that comes down from God out of heaven;
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and yet such Glorious Discoveries there shall be of the will of God, and the mind of Christ unto his people,
and yet such Glorious Discoveries there shall be of the will of God, and the mind of christ unto his people,
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as if so be they saw Gods face in heaven; such a Glorious presence of Christ there is with his Churches.
as if so be they saw God's face in heaven; such a Glorious presence of christ there is with his Churches.
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Thirdly, In heaven there shall be a glorious and full Communication of all Grace; not only in reference to the secrets of his Counsel, they know his Will;
Thirdly, In heaven there shall be a glorious and full Communication of all Grace; not only in Referente to the secrets of his Counsel, they know his Will;
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but he will withold none of his graces from you;
but he will withhold none of his graces from you;
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as your Communion shall then be perfect with him, so shall the Communication of all his grace be to you.
as your Communion shall then be perfect with him, so shall the Communication of all his grace be to you.
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Now you know, It is death that puts an end to sin: mark it, it is death that puts an end to mortification;
Now you know, It is death that puts an end to since: mark it, it is death that puts an end to mortification;
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for he that is dead is free from sin, 1 John 3.3.
for he that is dead is free from since, 1 John 3.3.
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But it is the Beatifical vision that perfects Sanctification, and reddit nos impeccabiles makes the soul impeccable, as the Schoolmen observe;
But it is the Beatifical vision that perfects Sanctification, and Render nos impeccabiles makes the soul impeccable, as the Schoolmen observe;
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there is a great resemblance of this too in the Ordinances of the Gospel, and Christs presence in them.
there is a great resemblance of this too in the Ordinances of the Gospel, and Christ presence in them.
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Beholding as in a Glass the Glory of the Lord, we are transformed into the same Image. Beholding as in a Glass the Glory of the Lord, we Are transformed into the same Image.
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2 Cor. 3. ult. For there are before the Throne seven lamps of fire, and the seven spirits of God. Revel. 4,5.
2 Cor. 3. ult. For there Are before the Throne seven lamps of fire, and the seven spirits of God. Revel. 4,5.
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The Throne is Compassed about with a Rain bow signum gratiae, and it is not of many colours, but of one;
The Throne is Compassed about with a Rain bow signum Gratiae, and it is not of many colours, but of one;
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to shew, how steady, and constant, and unchangeable, Christ is in his ways and dispensations towards his people.
to show, how steady, and constant, and unchangeable, christ is in his ways and dispensations towards his people.
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Fourthly, In heaven there is convolutio animae in deum, as the Schoolmen express it; the soul is wholly as it were resolv'd into God:
Fourthly, In heaven there is convolutio Spirits in God, as the Schoolmen express it; the soul is wholly as it were resolved into God:
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Roled & transform'd into God, that is, God wholly takes up the whole soul; that is all I mean:
Rolled & transformed into God, that is, God wholly Takes up the Whole soul; that is all I mean:
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I would not be understood after that new fancy, that men are deified with God:
I would not be understood After that new fancy, that men Are deified with God:
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But as it is said of the angels, they behold the Face of your heavenly Father continually. Mat. 18.10. never look off from him to eternity:
But as it is said of the Angels, they behold the Face of your heavenly Father continually. Mathew 18.10. never look off from him to eternity:
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there is a glorious resemblance of this in the Lords presence with his Churches;
there is a glorious resemblance of this in the lords presence with his Churches;
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their eyes are fastned upon the Lord their eyes watch for the Lord, mere then they that watch for the morning;
their eyes Are fastened upon the Lord their eyes watch for the Lord, mere then they that watch for the morning;
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their soul is satisfied as with marrow and fatness, which is in the house of God;their soul is satisfied as with marrow and fatness, which is in the house of God;
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there is that sweetness in the presence of God in his Ordinances, which is next heaven it self,
there is that sweetness in the presence of God in his Ordinances, which is next heaven it self,
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when a man is made to drink out of the rivers of his pleasure:
when a man is made to drink out of the Rivers of his pleasure:
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some of Gods people can say so, one day in thy Courts is better then a thousand elswhere:
Some of God's people can say so, one day in thy Courts is better then a thousand elsewhere:
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there is a sweeter tast of God in Ordinances then there is anywhere in the world besides.
there is a Sweeten taste of God in Ordinances then there is anywhere in the world beside.
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Fifthly, in heaven there is the presence of Christ among his Saints and Angels:
Fifthly, in heaven there is the presence of christ among his Saints and Angels:
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if we should see the Lord sit upon his Throne, and all his Angels and Saints gathered together round about him, oh what a glorious presence this were!
if we should see the Lord fit upon his Throne, and all his Angels and Saints gathered together round about him, o what a glorious presence this were!
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but its so in all Gospel administrations: there is not only Chrst sitting on his Throne in the midst, Rev. 4.24. Elders compass his Throne; but then in Rev. 5.11. the text saith, there is a guard of Angels round about the Elders:
but its so in all Gospel administrations: there is not only Christ sitting on his Throne in the midst, Rev. 4.24. Elders compass his Throne; but then in Rev. 5.11. the text Says, there is a guard of Angels round about the Elders:
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Every time you come to worship God, Remember there is Christ upon his Throne, and Church-Officers compassing the Throne; and Church-members the people:
Every time you come to worship God, remember there is christ upon his Throne, and Church-Officers compassing the Throne; and Church-members the people:
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and then the Angels as a guard about them. Consider but that place in Zach. 3.7. If you will keep my waies, I will give you Galleries to walk in amongst those that stand by.
and then the Angels as a guard about them. Consider but that place in Zach 3.7. If you will keep my ways, I will give you Galleries to walk in among those that stand by.
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A man shall be taken into fellowship and Communion with the Angels; then there is a glorious presence that Christ affords unto his people;
A man shall be taken into fellowship and Communion with the Angels; then there is a glorious presence that christ affords unto his people;
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he walks in the midst of the golden Candlesticks. For the Application.he walks in the midst of the golden Candlesticks. For the Application.
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First, how should this command reverence in every soul of you when you come to have to do with any Church administrations!
First, how should this command Reverence in every soul of you when you come to have to do with any Church administrations!
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you do not consider the King will come in to see the guests;
you do not Consider the King will come in to see the guests;
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you think it is but to hear a Sermon, to joyn in prayer, to go unto the Sacrament:
you think it is but to hear a Sermon, to join in prayer, to go unto the Sacrament:
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but consider not that you have to do there with the Lord Jesus Christ, who is present in Majesty and Glory:
but Consider not that you have to do there with the Lord jesus christ, who is present in Majesty and Glory:
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take heed therefore of all rash approaches to Christ, and dealing rashly in any Gospel-institution.
take heed Therefore of all rash Approaches to christ, and dealing rashly in any Gospel-institution.
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Oh that the Lord would but set on this very apprehension on the hearts of those that profess to fear God in the Nation, that they would take heed of rashness in dealing with Church-institutions! in Lev. 26.24. If you walk at adventure with me:
O that the Lord would but Set on this very apprehension on the hearts of those that profess to Fear God in the nation, that they would take heed of rashness in dealing with Church-institutions! in Lev. 26.24. If you walk At adventure with me:
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Rashly with me, so the word is many times used, NONLATINALPHABET temere, sine personae discrimine; then God will walk at an adventure with you:
Rashly with me, so the word is many times used, Temere, sine personae Discrimine; then God will walk At an adventure with you:
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do not draw neer to the Lord Jesus Christ at an adventure; for he is present at all Church-administrations;
do not draw near to the Lord jesus christ At an adventure; for he is present At all Church administrations;
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there is a strange prophaness of heart that men shew in it: and usually an hasty heart makes a rash mouth, as Solomon speaks:
there is a strange profaneness of heart that men show in it: and usually an hasty heart makes a rash Mouth, as Solomon speaks:
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take heed therefore in all Church-administrations, of rashness;
take heed Therefore in all Church administrations, of rashness;
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for Christ is here, and he hath said, you shall reverence my Sanctuary, for I am Jehovah:
for christ is Here, and he hath said, you shall Reverence my Sanctuary, for I am Jehovah:
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Let all be done with reverence and godly fear.
Let all be done with Reverence and godly Fear.
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Secondly, Is there such a gracious presence of Christ in Gospel administrations, labour to see it there, labour to have your souls affected with the spiritual presence or absence of Christ there;
Secondly, Is there such a gracious presence of christ in Gospel administrations, labour to see it there, labour to have your Souls affected with the spiritual presence or absence of christ there;
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The Prophet Ezekiel could see the glory of the Lord go up from the Cherubims; but the people could see no such thing;
The Prophet Ezekielem could see the glory of the Lord go up from the Cherubims; but the people could see no such thing;
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the Ordinances remained, and they were well pleased: yet though the Ordinances were not removed, the glory of the Lord was gon;
the Ordinances remained, and they were well pleased: yet though the Ordinances were not removed, the glory of the Lord was gone;
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and therefore have your hearts affected with this:
and Therefore have your hearts affected with this:
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look upon it as your great affliction, that it should be with you as it was with the Disciples after Christs resurrection;
look upon it as your great affliction, that it should be with you as it was with the Disciples After Christ resurrection;
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the Lord appeared to them, but their eyes were with-held, they did not know him. the Lord appeared to them, but their eyes were withheld, they did not know him.
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God discovers himself gloriously in Church-administrations, and all the time thine eyes are with-held, and thou dost not see it:
God discovers himself gloriously in Church administrations, and all the time thine eyes Are withheld, and thou dost not see it:
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I remember it was Bernards drift, and it argueth I confess a very holy Spirit in the man;
I Remember it was Bernards drift, and it argue I confess a very holy Spirit in the man;
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Dico mihi (saith he) in languore desiderii mei, quis amat quod non videt? moriar ut te videam: Dico mihi (Says he) in languor Desire mei, quis amat quod non videt? moriar ut te videam:
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he sighs in the languishing of his desires, and intreats God to discover himself to him: he sighs in the languishing of his Desires, and intreats God to discover himself to him:
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Lord, I am willing to dye, to have a further discovery of thy self:
Lord, I am willing to die, to have a further discovery of thy self:
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A man should come into the presence of God, with high expectations of the beatifical vision;
A man should come into the presence of God, with high Expectations of the beatifical vision;
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and every new discovery will increas the desire to enjoy more Communion with God;
and every new discovery will increase the desire to enjoy more Communion with God;
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and therefore press the Lord with fervent prayer, as he doth in that place, De amore Dei, ca. 1. quod obiter vidi accenso desiderio vix patienter expecto: auferas a me manum tegentem:
and Therefore press the Lord with fervent prayer, as he does in that place, De amore Dei, circa 1. quod obiter Vidi accenso Desire vix Patienter expecto: auferas a me manum tegentem:
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and the Lord can make a short cut of it when he will; habet & gratiae sapientia sua compendia;
and the Lord can make a short Cut of it when he will; habet & Gratiae sapientia sua compendia;
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Desire the Lord to take that hand of his from him, that hid him from his eye;
Desire the Lord to take that hand of his from him, that hid him from his eye;
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is there such a presence? be not satisfied until thou seest it. Thirdly, Remember Christ is present, but he is present in holiness;
is there such a presence? be not satisfied until thou See it. Thirdly, remember christ is present, but he is present in holiness;
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there is no attribute of God so terrible to a sinful creature, as that of his holiness;
there is no attribute of God so terrible to a sinful creature, as that of his holiness;
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Justice and wrath are no way so terrible as his holiness: and this attribute Christ shews forth in his presence in Ordinances:
justice and wrath Are no Way so terrible as his holiness: and this attribute christ shows forth in his presence in Ordinances:
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this attr•bute the Angels of God in glory do admire, in the 6. of Isaiah; and when the Saints come to worship, what do they cast down their Crowns unto? unto his holiness, Rev. 4.8. Holy, holy, holy Lord God of hosts;
this attr•bute the Angels of God in glory do admire, in the 6. of Isaiah; and when the Saints come to worship, what do they cast down their Crowns unto? unto his holiness, Rev. 4.8. Holy, holy, holy Lord God of hosts;
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It is not a vain presence, but its a very holy presence. Lastly, take notice he is present in jealousie: You cannot serve the Lord: Why? in Joshua 24.19. for he is a jealous God:
It is not a vain presence, but its a very holy presence. Lastly, take notice he is present in jealousy: You cannot serve the Lord: Why? in joshua 24.19. for he is a jealous God:
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now there is a double fruit of Gods jealousie, and do you tremble at the hearing of it.
now there is a double fruit of God's jealousy, and do you tremble At the hearing of it.
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First, if you come at an adventure with God in Church-administrations, the greatest temporal Judgements shall be inflicted upon you: look to Ezekiel 10.2. The Angel of the Lord takes fire of the Altar, and scatters over the City;
First, if you come At an adventure with God in Church administrations, the greatest temporal Judgments shall be inflicted upon you: look to Ezekielem 10.2. The Angel of the Lord Takes fire of the Altar, and scatters over the city;
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the Jews thought that the fire of the Altar did tend to nothing but to expiate their sin:
the jews Thought that the fire of the Altar did tend to nothing but to expiate their since:
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no, saith God, it shall burn the City to; no fire burns as coals of Juniper, like that fire.
not, Says God, it shall burn the city to; no fire burns as coals of Juniper, like that fire.
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Secondly, if the Lord spare you in temporal judgements, he will pour out spiritual judgements. I only put you in mind of one place of Scripture, in Ezekiel 47.11. But the myrie and the marish places thereof, they shall not be healed, they shall be given to salt:
Secondly, if the Lord spare you in temporal Judgments, he will pour out spiritual Judgments. I only put you in mind of one place of Scripture, in Ezekielem 47.11. But the miry and the marish places thereof, they shall not be healed, they shall be given to salt:
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What is the meaning of it? here is waters of Doctrine and Grace issue out of the Sanctuary:
What is the meaning of it? Here is waters of Doctrine and Grace issue out of the Sanctuary:
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wherever these come, there is glorious healing: but there shall be under these Ordinances, myrie and marish places, where the water standeth;
wherever these come, there is glorious healing: but there shall be under these Ordinances, miry and marish places, where the water Stands;
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new plagues shall light upon these places, they shall be given to salt: they shall be delivered over to perperual barrenness:
new plagues shall Light upon these places, they shall be given to salt: they shall be Delivered over to perperual Barrenness:
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let never fruit grow upon that soul, nor that people more; these are the spiritual Judgements that God will pour out upon those that walk at an adventure with Christ in Gospel administrations:let never fruit grow upon that soul, nor that people more; these Are the spiritual Judgments that God will pour out upon those that walk At an adventure with christ in Gospel administrations:
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for there is a glorious presence of Christ in them; he walks in the midst of the seven golden Candlesticks.
for there is a glorious presence of christ in them; he walks in the midst of the seven golden Candlesticks.
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So much for a brief Explication of this portion of Scripture.
So much for a brief Explication of this portion of Scripture.
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Gifts and Talents Shall be accounted for. Preached before the Parliament on a day of Thanksgiving, Sept. 3. LUKE 12.48. To whomsoever much is given, of him much shall be required.
Gifts and Talents Shall be accounted for. Preached before the Parliament on a day of Thanksgiving, Sept 3. LUKE 12.48. To whomsoever much is given, of him much shall be required.
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CHrist having before exhorted his Disciples to a continual, watchful and constant preparedness for his coming, (the coming of the Lord) as it is the great hope of the Saints, they long for and hasten to the coming of that day of God;
christ having before exhorted his Disciples to a continual, watchful and constant preparedness for his coming, (the coming of the Lord) as it is the great hope of the Saints, they long for and hasten to the coming of that day of God;
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so it is the great care of the Saints, they knowing the terror of the Lord;
so it is the great care of the Saints, they knowing the terror of the Lord;
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and they are to give their utmost diligence to be found of him in peace, that they may be like unto the servants that wait for their Lords return,
and they Are to give their utmost diligence to be found of him in peace, that they may be like unto the Servants that wait for their lords return,
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because they know not the hour when the Son of man will come. Upon this Peter propounds the question, ver. 41. Lord. speakest thou this parable unto us,
Because they know not the hour when the Son of man will come. Upon this Peter propounds the question, ver. 41. Lord. Speakest thou this parable unto us,
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or even unto all? Christ answers not directly, who is the faithful and wise Steward:or even unto all? christ answers not directly, who is the faithful and wise Steward:
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Non negat ad omnes pertinere, praecipue tamen ad Apostolos. What I say unto you, I say unto all, watch, Mark 13.37. where the same Exhortation is given.Non negate ad omnes pertinere, Praecipue tamen ad Apostles. What I say unto you, I say unto all, watch, Mark 13.37. where the same Exhortation is given.
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These Verses set forth two high aggravations of sin when the Lord comes to reckon with his servants.
These Verses Set forth two high aggravations of since when the Lord comes to reckon with his Servants.
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First, the knowledge that they have. Secondly, the gifts and talents that they have received. First the knowledge that they have;
First, the knowledge that they have. Secondly, the Gifts and Talents that they have received. First the knowledge that they have;
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he that knows his Masters will and doth it not, shall be beaten with many stripes; he that knows his Masters will and does it not, shall be beaten with many stripes;
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its true, that knowledge is a great gift, in so much that the Jews have a proverb, NONLATINALPHABET Pauper non est nisi scientia destitutus.
its true, that knowledge is a great gift, in so much that the jews have a proverb, Pauper non est nisi scientia Destitutus.
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There is no man poor but he that wants knowledge; to be richin knowledge, is to be indued with all riches:
There is no man poor but he that Wants knowledge; to be richin knowledge, is to be endued with all riches:
pc-acp vbz dx n1 j p-acp pns31 cst vvz n1; pc-acp vbi n1 n1, vbz pc-acp vbi vvn p-acp d n2:
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but yet knowledge is given unto many a man in wrath, and not in mercy, to aggravate the contumacy,
but yet knowledge is given unto many a man in wrath, and not in mercy, to aggravate the contumacy,
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and so the condemnation of a man.
and so the condemnation of a man.
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Nihil aliud est scientia nostra quam culpa quoad hoc tantum legem novimus ut majori offensione peccemus, Salv. Its a great misery to live without the Ordinances of God, to be out of the Valley of Vision, and in the dark places of the earth; Nihil Aliud est scientia nostra quam culpa quoad hoc Tantum legem novimus ut majori offension peccemus, Salvation Its a great misery to live without the Ordinances of God, to be out of the Valley of Vision, and in the dark places of the earth;
fw-la vvn fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la, np1 pn31|vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f np1, pc-acp vbi av pp-f dt n1 pp-f n1, cc p-acp dt j n2 pp-f dt n1;
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better is the bread of affliction, and the water of trouble, then a famine of hearing the word of God, Amos 8.11.
better is the bred of affliction, and the water of trouble, then a famine of hearing the word of God, Amos 8.11.
j vbz dt n1 pp-f n1, cc dt n1 pp-f n1, cs dt n1 pp-f vvg dt n1 pp-f np1, np1 crd.
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yet it is much better to be without a teaching-Priest, and without the Law, then to enjoy them to no other end,
yet it is much better to be without a teaching-Priest, and without the Law, then to enjoy them to no other end,
av pn31 vbz av-d jc pc-acp vbi p-acp dt n1, cc p-acp dt n1, cs pc-acp vvi pno32 p-acp dx j-jn n1,
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but with the higher hand to sin against them, there is no burthen like unto that of the valley of vision, Esay 22.1.
but with the higher hand to sin against them, there is no burden like unto that of the valley of vision, Isaiah 22.1.
cc-acp p-acp dt jc n1 pc-acp vvi p-acp pno32, pc-acp vbz dx n1 av-j p-acp cst pp-f dt n1 pp-f n1, np1 crd.
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No woe like unto that of Ariel, Esay 29. The word is by some rendered the Lyon of God,
No woe like unto that of Ariel, Isaiah 29. The word is by Some rendered the lion of God,
uh-dx n1 av-j p-acp d pp-f np1, np1 crd dt n1 vbz p-acp d vvd dt n1 pp-f np1,
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because of the strength of that City, and its power to subdue other Nations:
Because of the strength of that city, and its power to subdue other nations:
c-acp pp-f dt n1 pp-f d n1, cc po31 n1 pc-acp vvi j-jn n2:
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that it is as a Lyon of invincible strength, no beast of the field could stand before it:
that it is as a lion of invincible strength, no beast of the field could stand before it:
cst pn31 vbz p-acp dt n1 pp-f j n1, dx n1 pp-f dt n1 vmd vvi p-acp pn31:
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but others do render it the Altar of the Lord, and it is the name given to the Altar, Ezek. 43.16. The Altar shall be twelve cubits long;
but Others do render it the Altar of the Lord, and it is the name given to the Altar, Ezekiel 43.16. The Altar shall be twelve cubits long;
cc-acp n2-jn vdb vvi pn31 dt n1 pp-f dt n1, cc pn31 vbz dt n1 vvn p-acp dt n1, np1 crd. dt n1 vmb vbi crd n2 av-j;
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it is Ariel; so that they that had the ordinances of God, and the sacrifices of God amongst them, there is a wo unto them above all other people,
it is Ariel; so that they that had the ordinances of God, and the Sacrifices of God among them, there is a woe unto them above all other people,
pn31 vbz np1; av cst pns32 cst vhd dt n2 pp-f np1, cc dt n2 pp-f np1 p-acp pno32, pc-acp vbz dt n1 p-acp pno32 p-acp d j-jn n1,
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though it were the City where David dwelt: so that they that abuse their knowledge, and walk not answerable unto it:
though it were the city where David dwelled: so that they that abuse their knowledge, and walk not answerable unto it:
cs pn31 vbdr dt n1 c-crq np1 vvd: av cst pns32 cst vvb po32 n1, cc vvb xx j p-acp pn31:
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here you see, the Lord will surely reckon with them for their knowledge in the great day that he hath appointed to judge the world.
Here you see, the Lord will surely reckon with them for their knowledge in the great day that he hath appointed to judge the world.
av pn22 vvb, dt n1 vmb av-j vvi p-acp pno32 p-acp po32 n1 p-acp dt j n1 cst pns31 vhz vvn pc-acp vvi dt n1.
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Secondly, not only the knowledge, but the gifts of men, the gifts that men have received, they will also aggravate their sin and increase wrath in the day of their account:
Secondly, not only the knowledge, but the Gifts of men, the Gifts that men have received, they will also aggravate their since and increase wrath in the day of their account:
ord, xx av-j dt n1, cc-acp dt n2 pp-f n2, dt n2 cst n2 vhb vvn, pns32 vmb av vvi po32 n1 cc vvi n1 p-acp dt n1 pp-f po32 n1:
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the Lord will require nothing, where he hath given nothing; he will reckon with his servants only for the talents that they have received:
the Lord will require nothing, where he hath given nothing; he will reckon with his Servants only for the Talents that they have received:
dt n1 vmb vvi pix, c-crq pns31 vhz vvn pix; pns31 vmb vvi p-acp po31 n2 av-j p-acp dt n2 cst pns32 vhb vvn:
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he doth not expect to reap where he hath not sown;
he does not expect to reap where he hath not sown;
pns31 vdz xx vvi pc-acp vvi c-crq pns31 vhz xx vvn;
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but where he hath committed a depositum, he will require it, and he will account with men according unto what their receits have been;
but where he hath committed a depositum, he will require it, and he will account with men according unto what their receits have been;
cc-acp c-crq pns31 vhz vvn dt fw-la, pns31 vmb vvi pn31, cc pns31 vmb vvi p-acp n2 vvg p-acp r-crq po32 n2 vhb vbn;
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and answerable unto that, so will their Judgement be;
and answerable unto that, so will their Judgement be;
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there shall be different degrees of punishment, answerable unto the different measure of Talents abused and neglected; NONLATINALPHABET. Ch•ysost.
there shall be different Degrees of punishment, answerable unto the different measure of Talents abused and neglected;. Ch•ysost.
pc-acp vmb vbi j n2 pp-f n1, j p-acp dt j n1 pp-f n2 vvn cc vvn;. vvn.
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The Observations out of the text are four. First, What ever a man hath here, is both given to him as a gift,The Observations out of the text Are four. First, What ever a man hath Here, is both given to him as a gift,
dt n2 av pp-f dt n1 vbr crd. ord, q-crq av dt n1 vhz av, vbz av-d vvn p-acp pno31 p-acp dt n1,
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and committed to him as a Talent.
and committed to him as a Talon.
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Secondly, They are not given or committed unto all in the same measure, but unto some much, and unto some little, in different measures.
Secondly, They Are not given or committed unto all in the same measure, but unto Some much, and unto Some little, in different measures.
ord, pns32 vbr xx vvn cc vvn p-acp d p-acp dt d vvb, cc-acp p-acp d d, cc p-acp d j, p-acp j n2.
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Thirdly, Whether a man hath much, or little, it is given or committed to him,
Thirdly, Whither a man hath much, or little, it is given or committed to him,
ord, cs dt n1 vhz av-d, cc j, pn31 vbz vvn cc vvn p-acp pno31,
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as that which he shall be called to an account for, it shall be hereafter required of him.
as that which he shall be called to an account for, it shall be hereafter required of him.
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Fourthly, The more any man hath received, the more shall be required of him in the general day of Judgement;
Fourthly, The more any man hath received, the more shall be required of him in the general day of Judgement;
ord, dt av-dc d n1 vhz vvn, dt av-dc vmb vbi vvn pp-f pno31 p-acp dt j n1 pp-f n1;
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mens accounts shall be answerable to their receits. Doctrine. Whatsoever men receive from God, they are given them, or committed unto them;
men's accounts shall be answerable to their receits. Doctrine. Whatsoever men receive from God, they Are given them, or committed unto them;
ng2 n2 vmb vbi j p-acp po32 n2. n1. r-crq n2 vvb p-acp np1, pns32 vbr vvn pno32, cc vvn p-acp pno32;
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There is that overflowing fulness in him who is the fountain of living waters, that there is no man but receives something from him, much or little every man doth receive,
There is that overflowing fullness in him who is the fountain of living waters, that there is no man but receives something from him, much or little every man does receive,
a-acp vbz d j-vvg n1 p-acp pno31 r-crq vbz dt n1 pp-f j-vvg n2, cst pc-acp vbz dx n1 cc-acp vvz pi p-acp pno31, d cc av-j d n1 vdz vvi,
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and these blessings are to be considered in a double respect; either as given, or as committed.
and these blessings Are to be considered in a double respect; either as given, or as committed.
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First, They are all given, and are to be looked upon as dona, gifts meerly of grace:
First, They Are all given, and Are to be looked upon as dona, Gifts merely of grace:
ord, pns32 vbr d vvn, cc vbr pc-acp vbi vvn p-acp p-acp n1, n2 av-j pp-f n1:
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a man can receive nothing, unless it be given him from above, Iohn 3.27. Every good gift comes down from him who is the father of lights. James 1.17. All good things are from above, and they come unto us only in a way of gift.
a man can receive nothing, unless it be given him from above, John 3.27. Every good gift comes down from him who is the father of lights. James 1.17. All good things Are from above, and they come unto us only in a Way of gift.
dt n1 vmb vvi pix, cs pn31 vbb vvn pno31 p-acp a-acp, np1 crd. d j n1 vvz a-acp p-acp pno31 r-crq vbz dt n1 pp-f n2. np1 crd. av-d j n2 vbr p-acp a-acp, cc pns32 vvb p-acp pno12 av-j p-acp dt n1 pp-f n1.
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There are but four ways of the conveyance of any thing one from another.
There Are but four ways of the conveyance of any thing one from Another.
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First, Ex debito, by way of debt, which is due to be paid, and so the Lord is debtor unto none:
First, Ex Debito, by Way of debt, which is due to be paid, and so the Lord is debtor unto none:
ord, fw-la fw-la, p-acp n1 pp-f n1, r-crq vbz j-jn p-acp vbi vvn, cc av dt n1 vbz n1 p-acp pix:
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who can say they gave unto God first, and he shall be recompenced? and though by his promise, he seems after a sort to become come a debtor unto us;who can say they gave unto God First, and he shall be recompensed? and though by his promise, he seems After a sort to become come a debtor unto us;
r-crq vmb vvi pns32 vvd p-acp np1 ord, cc pns31 vmb vbi vvn? cc cs p-acp po31 n1, pns31 vvz p-acp dt n1 pc-acp vvi vvi dt n1 p-acp pno12;
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yet its true, reddit debita, nulli debens;
yet its true, Render Debita, None debens;
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the rice of his promises are meerly his own grace, and his obligation by them is not so much unto us as his own faithfulness;
the rice of his promises Are merely his own grace, and his obligation by them is not so much unto us as his own faithfulness;
dt n1 pp-f po31 n2 vbr av-j po31 d n1, cc po31 n1 p-acp pno32 vbz xx av av-d p-acp pno12 p-acp po31 d n1;
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that is true of Aquinas, touching all the blessings of God bestowed upon men, Opus justitiae divinae semper supponit opus misericordiae, & in eo fundatur.
that is true of Aquinas, touching all the blessings of God bestowed upon men, Opus justitiae Divinae semper supponit opus Mercy, & in eo fundatur.
d vbz j pp-f np1, vvg d dt n2 pp-f np1 vvd p-acp n2, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc p-acp fw-la fw-la.
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Secondly, Ex pretio, By way of purchase, and so we have nothing to pay, for they are not our own. Secondly, Ex Precio, By Way of purchase, and so we have nothing to pay, for they Are not our own.
ord, fw-la fw-la, p-acp n1 pp-f n1, cc av pns12 vhb pix pc-acp vvi, c-acp pns32 vbr xx po12 d.
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Thirdly, Ex merito, by way of desert, and so we can have no right; for, when we have done all that is commanded, we are unprofitable servants;
Thirdly, Ex merito, by Way of desert, and so we can have no right; for, when we have done all that is commanded, we Are unprofitable Servants;
ord, fw-la fw-la, p-acp n1 pp-f n1, cc av pns12 vmb vhi dx j-jn; p-acp, c-crq pns12 vhb vdn d cst vbz vvn, pns12 vbr j n2;
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it cannot be agreeable to a created nature to merit any thing at the hand of his creator;
it cannot be agreeable to a created nature to merit any thing At the hand of his creator;
pn31 vmbx vbi j p-acp dt j-vvn n1 pc-acp vvi d n1 p-acp dt n1 pp-f po31 n1;
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even the Lord Jesus Christ himself cannot be said absolutely, and in a full sense to merit as Mediator, at the hand of God the father;
even the Lord jesus christ himself cannot be said absolutely, and in a full sense to merit as Mediator, At the hand of God the father;
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and therefore grace was the foundation even of the merit of Christ himself; there is gratia unionis, and gratia unctionis, according unto that ordinary saying of the Schoolmen:
and Therefore grace was the Foundation even of the merit of christ himself; there is Gratia unionis, and Gratia unctionis, according unto that ordinary saying of the Schoolmen:
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Etiam meritum Christi habet Gratiam invisceratam: and if the Mediatour who paid the debt, could not merit, much less can we.Etiam Merit Christ habet Gratiam invisceratam: and if the Mediator who paid the debt, could not merit, much less can we.
fw-la fw-la fw-la fw-la fw-la fw-la: cc cs dt n1 r-crq vvd dt n1, vmd xx vvi, av-d av-dc vmb pns12.
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Fourthly, It must therefore be ex dono, purely, meerly of gift; all our receits from God are of his grace:
Fourthly, It must Therefore be ex Dono, purely, merely of gift; all our receits from God Are of his grace:
ord, pn31 vmb av vbi fw-la fw-it, av-j, av-j pp-f n1; d po12 n2 p-acp np1 vbr pp-f po31 n1:
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he shews mercy for his own sake. Secondly, They are not only given unto them, but they are also committed to them,he shows mercy for his own sake. Secondly, They Are not only given unto them, but they Are also committed to them,
pns31 vvz n1 p-acp po31 d n1. ord, pns32 vbr xx av-j vvn p-acp pno32, cc-acp pns32 vbr av vvn p-acp pno32,
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and so, that they are to be looked upon as deposita committed unto them: the one implyes grace in God, and cals for thankfulness;
and so, that they Are to be looked upon as Deposita committed unto them: the one Implies grace in God, and calls for thankfulness;
cc av, cst pns32 vbr pc-acp vbi vvn p-acp p-acp fw-la vvn p-acp pno32: dt pi vvz n1 p-acp np1, cc vvz p-acp n1;
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the other, trust in us, and cals for faithfulness; the Lord is that great wise man spoken of in Luke 16.1. and he hath put his goods into their hands, that they may preserve and imploy them:
the other, trust in us, and calls for faithfulness; the Lord is that great wise man spoken of in Lycia 16.1. and he hath put his goods into their hands, that they may preserve and employ them:
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as there is no man that is sine dono so there is none absque officio they are all of them stewards but not proprietaries,
as there is no man that is sine Dono so there is none absque Officio they Are all of them Stewards but not proprietaries,
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and the time of their stewardship will have an end, and then will the day of their account be:
and the time of their stewardship will have an end, and then will the day of their account be:
cc dt n1 pp-f po32 n1 vmb vhi dt n1, cc av vmb dt n1 pp-f po32 n1 vbb:
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that as it is said of the Jews, that the Scriptures, the Oracles of God, that they were committed unto them, Rom. 3.2.
that as it is said of the jews, that the Scriptures, the Oracles of God, that they were committed unto them, Rom. 3.2.
cst c-acp pn31 vbz vvn pp-f dt np2, cst dt n2, dt n2 pp-f np1, cst pns32 vbdr vvn p-acp pno32, np1 crd.
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The word is NONLATINALPHABET, they were concredited to them, or left to them as a depositum, which they were so to keep,
The word is, they were concredited to them, or left to them as a depositum, which they were so to keep,
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as they were to transmit unto their posterity so its true of all the pledges that the Lord doth betrust his people with, they are committed unto them, concredited with them,
as they were to transmit unto their posterity so its true of all the pledges that the Lord does betrust his people with, they Are committed unto them, concredited with them,
c-acp pns32 vbdr pc-acp vvi p-acp po32 n1 av pn31|vbz j pp-f d dt n2 cst dt n1 vdz vvi po31 n1 p-acp, pns32 vbr vvn p-acp pno32, vvn p-acp pno32,
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as goods left in the hand of Officers; for every man is a Steward of some of the graces of God:
as goods left in the hand of Officers; for every man is a Steward of Some of the graces of God:
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and under this double notion all men are to look upon the blessings and mercies that they enjoy, not only as gifts bestowed from the grace of God,
and under this double notion all men Are to look upon the blessings and Mercies that they enjoy, not only as Gifts bestowed from the grace of God,
cc p-acp d j-jn n1 d n2 vbr pc-acp vvi p-acp dt n2 cc n2 cst pns32 vvb, xx av-j c-acp n2 vvn p-acp dt n1 pp-f np1,
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but as pledges committed unto their trust: and here interpreters upon this place do point us unto a double distinction.
but as pledges committed unto their trust: and Here Interpreters upon this place do point us unto a double distinction.
cc-acp c-acp n2 vvn p-acp po32 n1: cc av n2 p-acp d n1 vdb vvi pno12 p-acp dt j-jn n1.
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First, Ratione rei, so they are gifts to be received, that the free grace that is given may be acknowledged.
First, Ration rei, so they Are Gifts to be received, that the free grace that is given may be acknowledged.
ord, n1 fw-la, av pns32 vbr n2 pc-acp vbi vvn, cst dt j n1 cst vbz vvn vmb vbi vvn.
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Man in his fall had forfeited all his right to the blessings of God for he was now under the curse of the Law:
Man in his fallen had forfeited all his right to the blessings of God for he was now under the curse of the Law:
n1 p-acp po31 n1 vhd vvn d po31 n-jn p-acp dt n2 pp-f np1 c-acp pns31 vbds av p-acp dt n1 pp-f dt n1:
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But the Lord did by a second Covenant give all things into the hand of the Son;
But the Lord did by a second Covenant give all things into the hand of the Son;
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the Father loves the Son, and hath given all things into his hand; for he is appointed heir of all things; the Father loves the Son, and hath given all things into his hand; for he is appointed heir of all things;
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which cannot be understood of him as God, for so he is haeres natus; but as Mediatour,
which cannot be understood of him as God, for so he is haeres Born; but as Mediator,
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so he came under an act of the will of God, and is now haeres constitutus, Heb. 1.3.
so he Come under an act of the will of God, and is now haeres Constituted, Hebrew 1.3.
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So that now the Lord Jesus raigns, all Judgement being committed to him; the donation and dispensation of all things is now in his hand:
So that now the Lord jesus raigns, all Judgement being committed to him; the donation and Dispensation of all things is now in his hand:
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he hath now a double ground of bestowing of gifts: one is from common bounty, and the other is from peculiar mercy;
he hath now a double ground of bestowing of Gifts: one is from Common bounty, and the other is from peculiar mercy;
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the one by right of providence, and the other by right of promise, unto the one as servants, unto the other as sons;
the one by right of providence, and the other by right of promise, unto the one as Servants, unto the other as Sons;
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the one as their portion in this life, and the other but as added unto the Kingdom of God and his righteousness, Matth. 6.32.
the one as their portion in this life, and the other but as added unto the Kingdom of God and his righteousness, Matthew 6.32.
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Secondly, as Talents wherein our diligence and faithfulness is to be exercised, both in imploying and in improving;
Secondly, as Talents wherein our diligence and faithfulness is to be exercised, both in employing and in improving;
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for there is no Talent but its given to trade withall, and being employed it will be encreased,
for there is no Talon but its given to trade withal, and being employed it will be increased,
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for men do gain by trading;
for men do gain by trading;
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they are as the bread that Christ fed the Disciples with, it multiplyes in the breaking; and as the widdows oyl, it encreaseth in the spending:
they Are as the bred that christ fed the Disciples with, it multiplies in the breaking; and as the Widows oil, it increases in the spending:
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for all that a man hath received here, it is in reference unto trading, whether it be grace or gifts:
for all that a man hath received Here, it is in Referente unto trading, whither it be grace or Gifts:
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for all is given that a man might imploy it, and by imploying it, improve it.
for all is given that a man might employ it, and by employing it, improve it.
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Secondly, Ratione personae, as they are data in salutem propriam, and commendata in salutem & aedificationem aliorum.
Secondly, Ration personae, as they Are data in salutem propriam, and commended in salutem & aedificationem Aliorum.
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First, some there are that are heirs of salvation, Heb. 1.14. and all the dealings of God do tend to prepare them for that great end,
First, Some there Are that Are Heirs of salvation, Hebrew 1.14. and all the dealings of God do tend to prepare them for that great end,
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but to qualifie them for their inheritance, being they are as yet but in their nonage, that they may be made meet inheritors, &c. NONLATINALPHABET, Col. 1.12. there is a spiritual preparation by which the soul is fitted for so great mercies as the Lord doth intend in reference to eternity, to bestow upon man:
but to qualify them for their inheritance, being they Are as yet but in their nonage, that they may be made meet inheritors, etc., Col. 1.12. there is a spiritual preparation by which the soul is fitted for so great Mercies as the Lord does intend in Referente to eternity, to bestow upon man:
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and so the Saints have an interest in the soveraignty of God over all things in the providential, in reference unto the spiritual Kingdom;
and so the Saints have an Interest in the sovereignty of God over all things in the providential, in Referente unto the spiritual Kingdom;
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that as the Lord Jesus Christ hath undertaken the government of it in order unto this end, Eph. 1. ult. and therefore all things work together for good, Rom 8.28.
that as the Lord jesus christ hath undertaken the government of it in order unto this end, Ephesians 1. ult. and Therefore all things work together for good, Rom 8.28.
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the word is NONLATINALPHABET, all things (that is) omnis creatura, omnes eventus•, shall work together, that is, not of themselves,
the word is, all things (that is) omnis creatura, omnes eventus•, shall work together, that is, not of themselves,
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but by a gracious concurrence or co-operation of God with them; and Ministers are said to be, NONLATINALPHABET, workers together with God, 2 Cor. 6.1. by a gracious concurrence of the principal cause together with the instrument;
but by a gracious concurrence or cooperation of God with them; and Ministers Are said to be,, workers together with God, 2 Cor. 6.1. by a gracious concurrence of the principal cause together with the Instrument;
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for instrumentum agit dispositive in virtute principalis agentis.
for Instrument agit dispositive in virtute Principal agentis.
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Others do refer working together unto the creatures themselves, that is not apart, they may not seem so,
Others do refer working together unto the creatures themselves, that is not apart, they may not seem so,
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but by a blessed disposition and a sweet combination and concatenation, they do work together for good;
but by a blessed disposition and a sweet combination and concatenation, they do work together for good;
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the Greek word is, NONLATINALPHABET, that is, ad aeternam salutem; for sine summo bono nil bonum:
the Greek word is,, that is, ad aeternam salutem; for sine Summo Bono nil bonum:
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There is nothing good to him that is without the chief good, there is nothing good but that which is in order to the chief good;
There is nothing good to him that is without the chief good, there is nothing good but that which is in order to the chief good;
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the Ordinances of God are good, and they are therefore good, because they are Ordinances that God hath appointed for so good an end as to fit us to enjoy the chief good, Heb. 6.7.
the Ordinances of God Are good, and they Are Therefore good, Because they Are Ordinances that God hath appointed for so good an end as to fit us to enjoy the chief good, Hebrew 6.7.
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The ground that drinks in the rain that it may bear fruit meet for him that dr•sseth it, The ground that drinks in the rain that it may bear fruit meet for him that dr•sseth it,
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and so receive a blessing from God; and so Paul, &c. is yours, 1 Cor. 3.22. that is, given for your sakes, and with a special tendency to your good;and so receive a blessing from God; and so Paul, etc. is yours, 1 Cor. 3.22. that is, given for your sakes, and with a special tendency to your good;
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and so also it is true of providences, there shall be deliverance, Isa. 35.7,8. The parched ground shall become a pool, and the thirsty land springs of water;
and so also it is true of providences, there shall be deliverance, Isaiah 35.7,8. The parched ground shall become a pool, and the thirsty land springs of water;
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that which had nothing but barrenness, now shall become fruitful;
that which had nothing but Barrenness, now shall become fruitful;
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and that which was no way profitable but hurtful for men, a habitation of Dragons, that shall now bear grass for the use of man;
and that which was no Way profitable but hurtful for men, a habitation of Dragons, that shall now bear grass for the use of man;
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for the Lord will make a way for their return into their own Land, and it shall be a way of holiness, that is, via sanctitatis & sanctificata; for a way in which they that are holy shall walk,
for the Lord will make a Way for their return into their own Land, and it shall be a Way of holiness, that is, via sanctitatis & sanctificata; for a Way in which they that Are holy shall walk,
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and a way that shall tend to make them to become more holy. Joel 3.17. Then shall Jerusalem be holy, and no strangers shall pass through her any more;
and a Way that shall tend to make them to become more holy. Joel 3.17. Then shall Jerusalem be holy, and no Strangers shall pass through her any more;
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their deliverance shall come upon their holiness;
their deliverance shall come upon their holiness;
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and Dan. 11. ult. when Daniels people shall be delivered by the overthrow of the Turkish Empire;
and Dan. 11. ult. when Daniel's people shall be Delivered by the overthrow of the Turkish Empire;
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for that great Empire shall fall by the hands of the Jews in the glorious Land;
for that great Empire shall fallen by the hands of the jews in the glorious Land;
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and it is the coming together of bones, Ezek. 37.7. the noyse and the shaking that is spoken of, is tidings out of the North and the East;
and it is the coming together of bones, Ezekiel 37.7. the noise and the shaking that is spoken of, is tidings out of the North and the East;
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and there he shall come to an end, and none shall help him;
and there he shall come to an end, and none shall help him;
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and whereas Canaan was not called the holy Land, nor Jerusalem the holy City, after the death of Christ,
and whereas Canaan was not called the holy Land, nor Jerusalem the holy city, After the death of christ,
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yet until this time it was called so, ver. 41. the glorious or the pleasant Land:
yet until this time it was called so, ver. 41. the glorious or the pleasant Land:
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but now it should be a mercy bestowed upon a holy people, and it should be sanctified to make them holy,
but now it should be a mercy bestowed upon a holy people, and it should be sanctified to make them holy,
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and now it is called the glorious holy Mountain; and so its said of Jehosaphat, 2 Chron 17.3,4,6.
and now it is called the glorious holy Mountain; and so its said of Jehoshaphat, 2 Chronicles 17.3,4,6.
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His Kingdom was established, they all brought him presents, he had silver and gold, and he walked in the wayes of David his Father. His Kingdom was established, they all brought him presents, he had silver and gold, and he walked in the ways of David his Father.
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Secondly, there are some things that are given unto men, but it is for the good of others,
Secondly, there Are Some things that Are given unto men, but it is for the good of Others,
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& such as tend not unto their own salvation at all; So some men shall be raised and exalted, not for their own sakes, Isa. 44.28. Cyrus is my Shepherd, saith the Lord;
& such as tend not unto their own salvation At all; So Some men shall be raised and exalted, not for their own sakes, Isaiah 44.28. Cyrus is my Shepherd, Says the Lord;
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he shall perform all my pleasure; I will hold his right hand and subdue Nations before him;
he shall perform all my pleasure; I will hold his right hand and subdue nations before him;
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I will loose the loyns of Kings, break the gates of brass in pieces, and cut asunder the bars of Iron, give him the treasures of darkness,
I will lose the loins of Kings, break the gates of brass in Pieces, and Cut asunder the bars of Iron, give him the treasures of darkness,
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and the hidden riches of secret places, for Jacob my servants sake, and for Israel my elect, Isa. 45.1,3,4,7,14.and the hidden riches of secret places, for Jacob my Servants sake, and for Israel my elect, Isaiah 45.1,3,4,7,14.
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There is authority given also for the sake of others, as many times power and success is given for the sake of others,
There is Authority given also for the sake of Others, as many times power and success is given for the sake of Others,
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and yet they that are in power, &c. themselves have no good by it, he hath not known me, saith the Lord.
and yet they that Are in power, etc. themselves have no good by it, he hath not known me, Says the Lord.
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So there is many a man makes riches his glory, that his house is increased,
So there is many a man makes riches his glory, that his house is increased,
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but it is not for his own sake, but the wealth of the sinner is laid up for the just, Prov. 13.22. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor: Prov. 28.8.
but it is not for his own sake, but the wealth of the sinner is laid up for the just, Curae 13.22. He that by Usury and unjust gain increases his substance, he shall gather it for him that will pity the poor: Curae 28.8.
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And a man may say of such Bees in all their gatherings, Sic vos non vobis, its not for your selves,
And a man may say of such Bees in all their gatherings, Sic vos non vobis, its not for your selves,
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but it is for the good of others that all this is done:
but it is for the good of Others that all this is done:
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and indeed all good things that ungodly men do receive, it is not for their own good,
and indeed all good things that ungodly men do receive, it is not for their own good,
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as it is not for their own sake;
as it is not for their own sake;
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it is for the Saints sake, and it is by their Covenant, and therefore Luther saith, omnia conservantur propter verbum & sanctum semen:
it is for the Saints sake, and it is by their Covenant, and Therefore Luther Says, omnia conservantur propter verbum & sanctum semen:
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Deus non curat Politiam & Oeconomiam nisi propter Ecclesiam. Deus non curate Politician & Oeconomiam nisi propter Church.
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It is true that there are many that receive great mercies, great deliverances, but its not for their own good, but for their hurt. Eccles. 5.5. Biches are for the hurt of the owner:
It is true that there Are many that receive great Mercies, great Deliverances, but its not for their own good, but for their hurt. Eccles. 5.5. Bitches Are for the hurt of the owner:
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and so it is also of honours and victories, which are mercies in the things, but not to the men:
and so it is also of honours and victories, which Are Mercies in the things, but not to the men:
cc av pn31 vbz av pp-f n2 cc n2, r-crq vbr n2 p-acp dt n2, cc-acp xx p-acp dt n2:
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as Cyprian saith of the Sacrament, Petro • … emedium, Iudae venenum:
as Cyprian Says of the Sacrament, Peter • … emedium, Judea venenum:
c-acp jp vvz pp-f dt n1, np1 • … fw-la, fw-la fw-la:
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so it is of all blessings, unto one in perniciem, unto the other in salutem, to the good of others which he himself had no good by. Doctrine 2. The gifts bestowed by God, and the talents that are committed, they are committed, they are not given unto all in the same measure, but according to different measures:
so it is of all blessings, unto one in perniciem, unto the other in salutem, to the good of Others which he himself had no good by. Doctrine 2. The Gifts bestowed by God, and the Talents that Are committed, they Are committed, they Are not given unto all in the same measure, but according to different measures:
av pn31 vbz pp-f d n2, p-acp crd p-acp n1, p-acp dt j-jn p-acp fw-la, p-acp dt j pp-f n2-jn r-crq pns31 px31 vhd dx j p-acp. n1 crd dt n2 vvn p-acp np1, cc dt n2 cst vbr vvn, pns32 vbr vvn, pns32 vbr xx vvn p-acp d p-acp dt d n1, p-acp vvg p-acp j vvz:
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some have much, and some have little: some have two Talents, and some have five Talents:
Some have much, and Some have little: Some have two Talents, and Some have five Talents:
d vhb d, cc d vhb av-j: d vhb crd n2, cc d vhb crd n2:
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and here are two things to be considered. First, He doth not give in the fame measure unto all persons:
and Here Are two things to be considered. First, He does not give in the fame measure unto all Persons:
cc av vbr crd n2 pc-acp vbi vvn. ord, pns31 vdz xx vvi p-acp dt n1 n1 p-acp d n2:
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it is true, that there is no servant that is without his talent to trade with:
it is true, that there is no servant that is without his talon to trade with:
pn31 vbz j, cst pc-acp vbz dx n1 cst vbz p-acp po31 n1 pc-acp vvi p-acp:
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for the Lord doth not expect to reap where he hath not sown, or to gather where he hath not strawed:
for the Lord does not expect to reap where he hath not sown, or to gather where he hath not strawed:
c-acp dt n1 vdz xx vvi pc-acp vvi c-crq pns31 vhz xx vvn, cc pc-acp vvi c-crq pns31 vhz xx vvn:
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but yet he doth not sow alike plentifully everywhere, and that neither of grace, nor of gifts, nor of opportunity.
but yet he does not sow alike plentifully everywhere, and that neither of grace, nor of Gifts, nor of opportunity.
cc-acp av pns31 vdz xx vvi av av-j av, cc cst dx pp-f n1, ccx pp-f n2, ccx pp-f n1.
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First, Not of grace, Ephes. 4.7. Unto every one of us given according to the measure of the gift of Christ, but not to every one according to the same measure:
First, Not of grace, Ephesians 4.7. Unto every one of us given according to the measure of the gift of christ, but not to every one according to the same measure:
ord, xx pp-f n1, np1 crd. p-acp d crd pp-f pno12 vvn p-acp p-acp dt n1 pp-f dt n1 pp-f np1, cc-acp xx p-acp d pi vvg p-acp dt d n1:
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and he gives grace unto us by measure: imperfectionem quandam necessario importat, tum partium tum graduum:
and he gives grace unto us by measure: imperfectionem quandam Necessarily Importat, tum partium tum graduum:
cc pns31 vvz n1 p-acp pno12 p-acp n1: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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if we understand it of NONLATINALPHABET gifts, so no one man receives all gifts:
if we understand it of Gifts, so no one man receives all Gifts:
cs pns12 vvb pn31 pp-f n2, av dx pi n1 vvz d n2:
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and if we understand it of grace, though the Saints have all grace in the habit,
and if we understand it of grace, though the Saints have all grace in the habit,
cc cs pns12 vvb pn31 pp-f n1, cs dt n2 vhb d n1 p-acp dt n1,
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yet there is but a measure, and it is not in fulness and perfection, as Christ is said to receive the spirit without measure: John 3.34. Non significat infinitatem: for it is in the humane nature, which is not capable of infinite perfection:
yet there is but a measure, and it is not in fullness and perfection, as christ is said to receive the Spirit without measure: John 3.34. Non significat infinitatem: for it is in the humane nature, which is not capable of infinite perfection:
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but the meaning is, he had it without measure, in opposition unto our measure:
but the meaning is, he had it without measure, in opposition unto our measure:
cc-acp dt n1 vbz, pns31 vhd pn31 p-acp n1, p-acp n1 p-acp po12 n1:
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that is, he had all gifts and graces in him, and he had them all in their perfection,
that is, he had all Gifts and graces in him, and he had them all in their perfection,
cst vbz, pns31 vhd d n2 cc n2 p-acp pno31, cc pns31 vhd pno32 d p-acp po32 n1,
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and in the highest degree that ever was communicable to a created nature: Bodius in loc. All have not the same measure of grace:
and in the highest degree that ever was communicable to a created nature: Bodius in loc. All have not the same measure of grace:
cc p-acp dt js n1 cst av vbds j p-acp dt j-vvn n1: np1 p-acp fw-la. d vhb xx dt d n1 pp-f n1:
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nay the Saints that have grace, they have not the same measure of all grace:
nay the Saints that have grace, they have not the same measure of all grace:
uh-x dt n2 cst vhb n1, pns32 vhb xx dt d n1 pp-f d n1:
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but as in sin there are some peculiar corruptions in the body of sin, so there are some peculiar graces,
but as in since there Are Some peculiar corruptions in the body of since, so there Are Some peculiar graces,
cc-acp c-acp p-acp n1 pc-acp vbr d j n2 p-acp dt n1 pp-f n1, av a-acp vbr d j n2,
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& as it were proper excellencies;
& as it were proper excellencies;
cc c-acp pn31 vbdr j n2;
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for though all grace grows in the growth of any one that is regenerate, yet there are some graces that do grow in a man more then others, according as the Lord is pleased to act them and to draw them forth;
for though all grace grows in the growth of any one that is regenerate, yet there Are Some graces that do grow in a man more then Others, according as the Lord is pleased to act them and to draw them forth;
c-acp cs d n1 vvz p-acp dt n1 pp-f d crd cst vbz vvn, av a-acp vbr d n2 cst vdb vvi p-acp dt n1 av-dc cs n2-jn, vvg p-acp dt n1 vbz vvn pc-acp vvi pno32 cc pc-acp vvi pno32 av;
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as in Abraham his faith, and Iosephs chastity, in Iob patience, and in Iohn Love; graces that they were eminent for.
as in Abraham his faith, and Joseph's chastity, in Job patience, and in John Love; graces that they were eminent for.
c-acp p-acp np1 po31 n1, cc np1 n1, p-acp np1 n1, cc p-acp np1 n1; n2 cst pns32 vbdr j p-acp.
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Secondly, All have not the same Gifts, but God hath appointed unto every one a measure of faith; Rom. 12.3.
Secondly, All have not the same Gifts, but God hath appointed unto every one a measure of faith; Rom. 12.3.
ord, d vhb xx dt d n2, cc-acp np1 vhz vvn p-acp d crd dt n1 pp-f n1; np1 crd.
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And it is not put for the grace of faith, but for the gift of Knowledge of the doctrine of faith; and 1 Cor. 1.7. There are some that are NONLATINALPHABET, men that come behind others in gifts, and there are some that do excel others in Knowledge, in parts;
And it is not put for the grace of faith, but for the gift of Knowledge of the Doctrine of faith; and 1 Cor. 1.7. There Are Some that Are, men that come behind Others in Gifts, and there Are Some that do excel Others in Knowledge, in parts;
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they do prophesie, but in Part; but yet some have a greater part of knowledge then others have;
they do prophesy, but in Part; but yet Some have a greater part of knowledge then Others have;
pns32 vdb vvi, cc-acp p-acp n1; p-acp av d vhb dt jc n1 pp-f n1 cs n2-jn vhb;
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I speak with tongues more then you all, saith Paul, 1 Cor. 7.7.I speak with tongues more then you all, Says Paul, 1 Cor. 7.7.
pns11 vvb p-acp n2 av-dc cs pn22 d, vvz np1, crd np1 crd.
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There is an NONLATINALPHABET, as God gives to every man his proper gift, some after this manner, and some after that.
There is an, as God gives to every man his proper gift, Some After this manner, and Some After that.
pc-acp vbz dt, c-acp np1 vvz p-acp d n1 po31 j n1, d p-acp d n1, cc d p-acp d.
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Thirdly, All have not the same opportunities; opportunity is the spring-time both of gifts and graces: Phil. 4.10,11. Ye were willing, but ye wanted opportunity:
Thirdly, All have not the same opportunities; opportunity is the springtime both of Gifts and graces: Philip 4.10,11. You were willing, but you wanted opportunity:
ord, d vhb xx dt d n2; n1 vbz dt n1 av-d pp-f n2 cc n2: np1 crd. pn22 vbdr j, cc-acp pn22 vvd n1:
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but now you care, NONLATINALPHABET, Reviviscere, it is to wax green again:but now you care,, Reviviscere, it is to wax green again:
cc-acp av pn22 vvb,, fw-la, pn31 vbz pc-acp vvi j-jn av:
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it is true it was winter, and your care did not appear, nor your love to me, because ye had not opportunity;
it is true it was winter, and your care did not appear, nor your love to me, Because you had not opportunity;
pn31 vbz j pn31 vbds n1, cc po22 n1 vdd xx vvi, ccx po22 n1 p-acp pno11, c-acp pn22 vhd xx n1;
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but now opportunity coming is as the sun waiting upon your graces; now they do grow green again. 1 Cor. 6.9. A great door and effectual is opened to me.
but now opportunity coming is as the sun waiting upon your graces; now they do grow green again. 1 Cor. 6.9. A great door and effectual is opened to me.
cc-acp av n1 vvg vbz p-acp dt n1 vvg p-acp po22 n2; av pns32 vdb vvi j-jn av. crd np1 crd. dt j n1 cc j vbz vvn p-acp pno11.
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Ostium pro occasione & opportunitate, if given, a man may enter and make a progress, which if missed, the door is shut,Ostium Pro occasion & opportunitate, if given, a man may enter and make a progress, which if missed, the door is shut,
np1 fw-la n1 cc fw-la, cs vvn, dt n1 vmb vvi cc vvi dt n1, r-crq cs vvn, dt n1 vbz vvn,
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and there is no entrance for that man, he can do nothing: the people of God have this promise, Rev. 3.8. I will set before thee an open door, and no man shall shut it:
and there is no Entrance for that man, he can do nothing: the people of God have this promise, Rev. 3.8. I will Set before thee an open door, and no man shall shut it:
cc pc-acp vbz dx n1 p-acp d n1, pns31 vmb vdi pix: dt n1 pp-f np1 vhb d n1, n1 crd. pns11 vmb vvi p-acp pno21 dt j n1, cc dx n1 vmb vvi pn31:
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if at any time the Lord do open a door, and give his people any opportunity, Satan and the adversaries do endeavour all they can to shut it;
if At any time the Lord do open a door, and give his people any opportunity, Satan and the Adversaries do endeavour all they can to shut it;
cs p-acp d n1 dt n1 vdb vvi dt n1, cc vvi po31 n1 d n1, np1 cc dt n2 vdb vvi d pns32 vmb pc-acp vvi pn31;
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yet the people of God many times by their own folly, by their unobservancy commonly shut their own doors upon themselves:
yet the people of God many times by their own folly, by their unobservancy commonly shut their own doors upon themselves:
av dt n1 pp-f np1 d n2 p-acp po32 d n1, p-acp po32 n1 av-j vvn po32 d n2 p-acp px32:
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the Saints have two doors which they should especially look upon: one is Hos. 2.15. a door of hope, and the other is a door of service:
the Saints have two doors which they should especially look upon: one is Hos. 2.15. a door of hope, and the other is a door of service:
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and if the one be shut, truly there is no great ground to expect that the other should be opened;
and if the one be shut, truly there is no great ground to expect that the other should be opened;
cc cs dt crd vbb vvn, av-j a-acp vbz dx j n1 pc-acp vvi cst dt n-jn vmd vbi vvn;
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shut the door of service, and in a great measure the door of hope must needs be shut;
shut the door of service, and in a great measure the door of hope must needs be shut;
vvb dt n1 pp-f n1, cc p-acp dt j n1 dt n1 pp-f n1 vmb av vbi vvn;
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but all men have not the same doors opened unto them: some have much more then others have.
but all men have not the same doors opened unto them: Some have much more then Others have.
cc-acp d n2 vhb xx dt d n2 vvd p-acp pno32: d vhb d dc cs n2-jn vhb.
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Fourthly, All have not the same success, and yet they may have as great gifts and graces,
Fourthly, All have not the same success, and yet they may have as great Gifts and graces,
ord, d vhb xx dt d n1, cc av pns32 vmb vhi p-acp j n2 cc n2,
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and may take as great pains, yet success is proportioned to neither of these; Paul plants, and Apollo waters, but it is God that gives the increase. 2 Cor. 10.13. We do not saith the Apostle, boast of things without our measure, but according to the measure of the rule:
and may take as great pains, yet success is proportioned to neither of these; Paul plants, and Apollo waters, but it is God that gives the increase. 2 Cor. 10.13. We do not Says the Apostle, boast of things without our measure, but according to the measure of the Rule:
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regula est donum dei, the rule is, that every man shall thrive and prosper in his work according to the blessing of God upon,regula est Donum dei, the Rule is, that every man shall thrive and prosper in his work according to the blessing of God upon,
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and concurrence of grace with his labours; mensura personae secundum mensuram Regulae:
and concurrence of grace with his labours; Mensura personae secundum mensuram Regulae:
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for it is this blessing and concurrence that is the rule of our success in all our labours:
for it is this blessing and concurrence that is the Rule of our success in all our labours:
p-acp pn31 vbz d n1 cc n1 cst vbz dt n1 pp-f po12 n1 p-acp d po12 n2:
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and so Paul had this measure, even unto them in preaching the Gospel, and all the great things that by his ministery the Lord had wrought among them,
and so Paul had this measure, even unto them in preaching the Gospel, and all the great things that by his Ministry the Lord had wrought among them,
cc av np1 vhd d n1, av p-acp pno32 p-acp vvg dt n1, cc d dt j n2 cst p-acp po31 n1 dt n1 vhd vvn p-acp pno32,
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but it was according to the measure of this rule abundantly: the Lord Jesus in his labours complains, I have laboured in vain:
but it was according to the measure of this Rule abundantly: the Lord jesus in his labours complains, I have laboured in vain:
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The word is NONLATINALPHABET, it signifies to labour with weariness, it is toyling labour, it is hard, sore, exceeding, extream labour;
The word is, it signifies to labour with weariness, it is toiling labour, it is hard, soar, exceeding, extreme labour;
dt n1 vbz, pn31 vvz pc-acp vvi p-acp n1, pn31 vbz j-vvg n1, pn31 vbz j, av-j, vvg, j-jn n1;
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it answers the word in the Greek NONLATINALPHABET, sore labour, and it was spending NONLATINALPHABET humidum Radicale, a mans natural moisture,
it answers the word in the Greek, soar labour, and it was spending humidum Radical, a men natural moisture,
pn31 vvz dt n1 p-acp dt jp, j n1, cc pn31 vbds vvg fw-la j, dt ng1 j n1,
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and yet it was in vain, the success answers not the labour;
and yet it was in vain, the success answers not the labour;
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the Disciples did convert more souls by their Ministery, when they were sent forth to preach the Gospel to all Nations,
the Disciples did convert more Souls by their Ministry, when they were sent forth to preach the Gospel to all nations,
dt n2 vdd vvi dc n2 p-acp po32 n1, c-crq pns32 vbdr vvn av pc-acp vvi dt n1 p-acp d n2,
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then the Lord Jesus Christ did in the days of his flesh, as he was the Minister of Circumcision;
then the Lord jesus christ did in the days of his Flesh, as he was the Minister of Circumcision;
cs dt n1 np1 np1 vdd p-acp dt n2 pp-f po31 n1, c-acp pns31 vbds dt n1 pp-f n1;
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not that they laboured more, and with more faith, fulness and integrity, but yet he had not the same success:
not that they laboured more, and with more faith, fullness and integrity, but yet he had not the same success:
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as wicked men have the same wicked spirits that other wicked men have, and take the same pains in their wickedness,
as wicked men have the same wicked spirits that other wicked men have, and take the same pains in their wickedness,
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but yet they have not always the same success in their wickedness;
but yet they have not always the same success in their wickedness;
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as we see, loose the four Angels which are bound by the River Euphrates, the divided Empire of Rome, &c. First for the West it was possessed by ten Kings who made one body with the Beast,
as we see, lose the four Angels which Are bound by the River Euphrates, the divided Empire of Rome, etc. First for the West it was possessed by ten Kings who made one body with the Beast,
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or Antichrist with them made up the Beast;
or Antichrist with them made up the Beast;
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and the Eastern Empire was invaded by the Saracens and Turks, and they seized upon a great part of it,
and the Eastern Empire was invaded by the Saracens and Turks, and they seized upon a great part of it,
cc dt j n1 vbds vvn p-acp dt np1 cc n2, cc pns32 vvd p-acp dt j n1 pp-f pn31,
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but yet could go no further then the River Euphrates: there was yet Asia the less and all Greece still remaining under the power of the Roman Emperours with Constantinople their royal city.
but yet could go no further then the River Euphrates: there was yet Asia the less and all Greece still remaining under the power of the Roman emperors with Constantinople their royal City.
cc-acp av vmd vvi av-dx av-jc cs dt n1 np1: a-acp vbds av np1 dt av-dc cc d np1 av vvg p-acp dt n1 pp-f dt njp n2 p-acp np1 po32 j n1.
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Now the Turks hovered about for the space of two hundred years in four Colonies or Armies at Iconium, also Aleppo, Damascus, all bordering upon Euphrates: but now they are loosened,
Now the Turks hovered about for the Molle of two hundred Years in four Colonies or Armies At Iconium, also Aleppo, Damascus, all bordering upon Euphrates: but now they Are loosened,
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and they make an inrode upon this part of the Empire also; not that they had not a will and endeavoured it before, but they were bound:
and they make an inroad upon this part of the Empire also; not that they had not a will and endeavoured it before, but they were bound:
cc pns32 vvb dt n1 p-acp d n1 pp-f dt n1 av; xx cst pns32 vhd xx dt n1 cc vvd pn31 a-acp, cc-acp pns32 vbdr vvn:
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but now the Lord doth give success unto their endeavours for the execution of that remaining vengeance:
but now the Lord does give success unto their endeavours for the execution of that remaining vengeance:
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now they are said to be loosed, and now this part of the Empire is also immediatly over-run by them.
now they Are said to be loosed, and now this part of the Empire is also immediately overrun by them.
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Secondly, As it is true of Persons, so it is of Ages also;
Secondly, As it is true of Persons, so it is of Ages also;
ord, c-acp pn31 vbz j pp-f n2, av pn31 vbz pp-f n2 av;
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they are not measured unto all ages al•ke, but unto some much, and unto some little. As first of light.
they Are not measured unto all ages al•ke, but unto Some much, and unto Some little. As First of Light.
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All ages do not enjoy the same light; they do not see the days of the son of man;
All ages do not enjoy the same Light; they do not see the days of the son of man;
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Kings and righteous men have desired to see the days that you see, and have not seen them,
Kings and righteous men have desired to see the days that you see, and have not seen them,
n2 cc j n2 vhb vvn pc-acp vvi dt n2 cst pn22 vvb, cc vhb xx vvn pno32,
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and to hear the things that you hear, yet have not heard them: Plus uno die vident pueri quam per totius vitae tempora philosophi.
and to hear the things that you hear, yet have not herd them: Plus Uno die vident pueri quam per totius vitae tempora Philosophy.
cc pc-acp vvi dt n2 cst pn22 vvb, av vhb xx vvn pno32: fw-fr fw-fr vvb j fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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Gerhard in his Chronology speaks of Infoelix seculum exhaustum hominibus ingenio & doctrina claris; Gerhard in his Chronology speaks of Infoelix seculum exhaustum hominibus ingenio & Doctrina Claris;
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there are dark times, and there are times also when the light of the Moon is as the light of the Sun, there Are dark times, and there Are times also when the Light of the Moon is as the Light of the Sun,
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and the light of the Sun sevenfold: Esay 30.26. One age hath much, and another age hath little.and the Light of the Sun sevenfold: Isaiah 30.26. One age hath much, and Another age hath little.
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Secondly, They have not the same deliverances:
Secondly, They have not the same Deliverances:
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for three hundred years she travelled under cruel persecution under the power of the Red Dragon, but at last the Church brought forth a man-childe, who was exalted upon the throne of God, as the fruit of all their travels, all their prayers,
for three hundred Years she traveled under cruel persecution under the power of the Read Dragon, but At last the Church brought forth a Manchild, who was exalted upon the throne of God, as the fruit of all their travels, all their Prayers,
c-acp crd crd n2 pns31 vvd p-acp j n1 p-acp dt n1 pp-f dt j-jn n1, p-acp p-acp ord dt n1 vvd av dt n1, r-crq vbds vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f d po32 n2, d po32 n2,
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and as the price of all their blood, principem à quo libertatem & exemplum fidei mundus accepit. Sulpic.
and as the price of all their blood, principem à quo libertatem & exemplum fidei World accepit. Sulphic.
cc p-acp dt n1 pp-f d po32 n1, fw-la fw-fr fw-la fw-la cc n1 fw-la fw-la fw-la. np1.
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There is a time when the Lord doth lift up the rod of the oppressour, and there is a time when he doth break their yoke from off the neck;
There is a time when the Lord does lift up the rod of the oppressor, and there is a time when he does break their yoke from off the neck;
pc-acp vbz dt n1 c-crq dt n1 vdz vvi a-acp dt n1 pp-f dt n1, cc pc-acp vbz dt n1 c-crq pns31 vdz vvi po32 n1 p-acp a-acp dt n1;
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there is a time when the enemies do plough upon the backs of the people,
there is a time when the enemies do plough upon the backs of the people,
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and make long their furrows; and there is a time also when God doth cut their harness,
and make long their furrows; and there is a time also when God does Cut their harness,
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and they are able to plough no longer;
and they Are able to plough no longer;
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there is a time when God gives his people to be troden down as 〈 … 〉 in the streets, and there is a time when no stranger shall any more pass over it;
there is a time when God gives his people to be trodden down as 〈 … 〉 in the streets, and there is a time when no stranger shall any more pass over it;
pc-acp vbz dt n1 c-crq np1 vvz po31 n1 pc-acp vbi vvn a-acp c-acp 〈 … 〉 p-acp dt n2, cc pc-acp vbz dt n1 c-crq dx n1 vmb av-d av-dc vvi p-acp pn31;
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there shall be no more a grieving thorn, or a pricking bryer;
there shall be no more a grieving thorn, or a pricking Bryer;
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there shall be none to hurt or destroy in my holy Mountain, &c. there is a time when God doth bend Judab for him, and when he doth raise the worm Jacob to thresh the Mountains, &c and the Lord delivers the land out of the mouths of the Enemies, &c. Doctrine 3. Whether men have received little or much, it is all in reference to an account: there shall be none to hurt or destroy in my holy Mountain, etc. there is a time when God does bend Judah for him, and when he does raise the worm Jacob to thresh the Mountains, etc. and the Lord delivers the land out of the mouths of the Enemies, etc. Doctrine 3. Whither men have received little or much, it is all in Referente to an account:
pc-acp vmb vbi pix pc-acp vvi cc vvi p-acp po11 j n1, av pc-acp vbz dt n1 c-crq np1 vdz vvi np1 p-acp pno31, cc c-crq pns31 vdz vvi dt n1 np1 pc-acp vvi dt n2, av cc dt n1 vvz dt n1 av pp-f dt n2 pp-f dt n2, av n1 crd cs n2 vhb vvn j cc d, pn31 vbz d p-acp n1 p-acp dt n1:
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there is a time when the King will take an account of his servants: for he will come to reckon with them, Mat. 18.23. There is not a talent that the Lord bestows, but it is in reference to this account;
there is a time when the King will take an account of his Servants: for he will come to reckon with them, Mathew 18.23. There is not a talon that the Lord bestows, but it is in Referente to this account;
a-acp vbz dt n1 c-crq dt n1 vmb vvi dt n1 pp-f po31 n2: c-acp pns31 vmb vvi pc-acp vvi p-acp pno32, np1 crd. pc-acp vbz xx dt n1 cst dt n1 vvz, cc-acp pn31 vbz p-acp n1 p-acp d n1;
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all mercies received must surely be counted for: every one of us must give an account of himself unto God;
all Mercies received must surely be counted for: every one of us must give an account of himself unto God;
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and there are not only personal, but there are national accounts:
and there Are not only personal, but there Are national accounts:
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he that is Judge of all the world, he is the Judge of all Nations, Isa. 5.3. Iudge I pray you between me and my vineyard: he that is Judge of all the world, he is the Judge of all nations, Isaiah 5.3. Judge I pray you between me and my vineyard:
pns31 cst vbz n1 pp-f d dt n1, pns31 vbz dt n1 pp-f d n2, np1 crd. n1 pns11 vvb pn22 p-acp pno11 cc po11 n1:
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he that refers unto men to judge, he will be the Judge himself also, and he will surely judge them with righteous judgement. For,
he that refers unto men to judge, he will be the Judge himself also, and he will surely judge them with righteous judgement. For,
pns31 cst vvz p-acp n2 pc-acp vvi, pns31 vmb vbi dt n1 px31 av, cc pns31 vmb av-j vvi pno32 p-acp j n1. p-acp,
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First, All their mercies are recorded by him: they may forget them, but he records them:
First, All their Mercies Are recorded by him: they may forget them, but he records them:
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what is a great part of the Scriptures, but the records of God? Chronicles of his several mercies and deliverances that he hath bestowed upon his people in succeeding ages, Micah 6.5. Remember from Shittim to Gilgal:
what is a great part of the Scriptures, but the records of God? Chronicles of his several Mercies and Deliverances that he hath bestowed upon his people in succeeding ages, micah 6.5. remember from Shittim to Gilgal:
r-crq vbz dt j n1 pp-f dt n2, cc-acp dt n2 pp-f np1? n2 pp-f po31 j n2 cc n2 cst pns31 vhz vvn p-acp po31 n1 p-acp j-vvg n2, np1 crd. vvb p-acp np1 p-acp np1:
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it was the place of their Transgression when they committed abominations with the daughters of Moab, and sacrificed unto Baal Peor, did eat the offering of the dead:
it was the place of their Transgression when they committed abominations with the daughters of Moab, and sacrificed unto Baal Peor, did eat the offering of the dead:
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and Gilgal was the first place that they set their foot upon in the Land of Canaan, when the Lord rolled away from them the reproach of Egypt, from whence it had its name:
and Gilgal was the First place that they Set their foot upon in the Land of Canaan, when the Lord rolled away from them the reproach of Egypt, from whence it had its name:
cc np1 vbds dt ord n1 cst pns32 vvd po32 n1 p-acp p-acp dt n1 pp-f np1, c-crq dt n1 vvd av p-acp pno32 dt n1 pp-f np1, p-acp c-crq pn31 vhd po31 n1:
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and in the very places the Lord wrote in their names the memorials of his mercies, that the very names of the places might be a witness of his mercies to them, in memoriam, and in testimonium; Jehovah jireth, Gilgal, Berachah, &c. as you record your victories by the names of Dunbar, and the name of Worcester, &c. the 78. Psalm is nothing else but the Lords records in which he hath written the memorial of that continued Tract of mercies which he gave unto them:
and in the very places the Lord wrote in their names the memorials of his Mercies, that the very names of the places might be a witness of his Mercies to them, in memoriam, and in testimonium; Jehovah Jireth, Gilgal, Berachah, etc. as you record your victories by the names of Dunbar, and the name of Worcester, etc. the 78. Psalm is nothing Else but the lords records in which he hath written the memorial of that continued Tract of Mercies which he gave unto them:
cc p-acp dt j n2 dt n1 vvd p-acp po32 n2 dt n2-jn pp-f po31 n2, cst dt j n2 pp-f dt n2 vmd vbi dt n1 pp-f po31 n2 p-acp pno32, p-acp fw-la, cc p-acp n1; np1 vvz, np1, np1, av c-acp pn22 vvb po22 n2 p-acp dt n2 pp-f np1, cc dt n1 pp-f np1, av dt crd np1 vbz pix av cc-acp dt n2 n2 p-acp r-crq pns31 vhz vvn dt n1 pp-f cst j-vvn n1 pp-f n2 r-crq pns31 vvd p-acp pno32:
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and the Lord wrote the memory of their mercies in the months, Exod. 12.2. This month shall be unto you the beginning of months;
and the Lord wrote the memory of their Mercies in the months, Exod 12.2. This Monn shall be unto you the beginning of months;
cc dt n1 vvd dt n1 pp-f po32 n2 p-acp dt n2, np1 crd. d n1 vmb vbi p-acp pn22 dt n-vvg pp-f n2;
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the Lord changed the beginning of their years in the remembrance of his mercy. Ver. 14. This day shall be unto you for a memorial.
the Lord changed the beginning of their Years in the remembrance of his mercy. Ver. 14. This day shall be unto you for a memorial.
dt n1 vvd dt n1 pp-f po32 n2 p-acp dt n1 pp-f po31 n1. np1 crd d n1 vmb vbi p-acp pn22 p-acp dt n1.
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How should the third of September be for a memorial unto you? &c. though the Canon of the Scripture be consigned,
How should the third of September be for a memorial unto you? etc. though the Canon of the Scripture be consigned,
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and the Lord will write this story by an infallible spirit no more to remain upon records amongst men:
and the Lord will write this story by an infallible Spirit no more to remain upon records among men:
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yet they are all of them recorded before him, as the Law is written in the hearts of the people of God, not with paper and Ink,
yet they Are all of them recorded before him, as the Law is written in the hearts of the people of God, not with paper and Ink,
av pns32 vbr d pp-f pno32 vvd p-acp pno31, c-acp dt n1 vbz vvn p-acp dt n2 pp-f dt n1 pp-f np1, xx p-acp n1 cc n1,
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but by the spirit of the living God; but by the Spirit of the living God;
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so doth the Lord record his mercies which he doth multiply upon his people, not with pen and Ink,
so does the Lord record his Mercies which he does multiply upon his people, not with pen and Ink,
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but by the spirit of the living God, in the heart of God for ever: as its said of the sins of men, Deut. 31.34. Is it not laid up in store with me, and sealed up amongst my Treasures? they are laid up amongst the treasures of God:
but by the Spirit of the living God, in the heart of God for ever: as its said of the Sins of men, Deuteronomy 31.34. Is it not laid up in store with me, and sealed up among my Treasures? they Are laid up among the treasures of God:
cc-acp p-acp dt n1 pp-f dt j-vvg np1, p-acp dt n1 pp-f np1 p-acp av: c-acp pn31|vbz vvn pp-f dt n2 pp-f n2, np1 crd. vbz pn31 xx vvn a-acp p-acp n1 p-acp pno11, cc vvd a-acp p-acp po11 n2? pns32 vbr vvn a-acp p-acp dt n2 pp-f np1:
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so God hath treasures of mercy also, as well as of sins by him, &c.
so God hath treasures of mercy also, as well as of Sins by him, etc.
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Secondly, they are numbered by him, as the Miracles of Christ in the daies of his flesh were numbered,
Secondly, they Are numbered by him, as the Miracles of christ in the days of his Flesh were numbered,
ord, pns32 vbr vvn p-acp pno31, c-acp dt n2 pp-f np1 p-acp dt n2 pp-f po31 n1 vbdr vvn,
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as its said, this was the first Miracle that he did, and this was the second Miracle that Jesus did after he came out of Judea into Galilee:
as its said, this was the First Miracle that he did, and this was the second Miracle that jesus did After he Come out of Judea into Galilee:
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So also the Miracles that Christ did work in glory are all numbered;
So also the Miracles that christ did work in glory Are all numbered;
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as the Lord numbers the several degrees of his enemies downfal, in seven Seales, seven Trumpets, and seven Vials; so he doth number also the several degrees of his peoples deliverances; and 2 Numb. 14.22. he doth number their sins answerable unto the number of his mercies;
as the Lord numbers the several Degrees of his enemies downfall, in seven Seals, seven Trumpets, and seven Vials; so he does number also the several Degrees of his peoples Deliverances; and 2 Numb. 14.22. he does number their Sins answerable unto the number of his Mercies;
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they have seen my Miracles in Egypt, and in the wilderness, and they have provoked and tempted me now these ten times: they have seen my Miracles in Egypt, and in the Wilderness, and they have provoked and tempted me now these ten times:
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it is true that the mercies God bestows on us are a multitude of mercies, and it is as easie for us to number the stars as it is to count them all;
it is true that the Mercies God bestows on us Are a multitude of Mercies, and it is as easy for us to number the Stars as it is to count them all;
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but though we cannot do it, yet God can do it, and he doth it, who can tell the number of the stars,
but though we cannot do it, yet God can do it, and he does it, who can tell the number of the Stars,
cc-acp cs pns12 vmbx vdi pn31, av np1 vmb vdi pn31, cc pns31 vdz pn31, r-crq vmb vvi dt n1 pp-f dt n2,
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and call them all by their names, Psal. 71.15. David saith, that he would shew forth the salvations of God all the day long,
and call them all by their names, Psalm 71.15. David Says, that he would show forth the salvations of God all the day long,
cc vvb pno32 d p-acp po32 n2, np1 crd. np1 vvz, cst pns31 vmd vvi av dt n2 pp-f np1 d dt n1 av-j,
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for I know not the number of them, &c. and we must consider God hath his set number of mercies for a people;for I know not the number of them, etc. and we must Consider God hath his Set number of Mercies for a people;
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if they abuse them and walk unworthy of them, he will not shew mercy for ever, he will not draw forth his loving kindness from generation to generation:
if they abuse them and walk unworthy of them, he will not show mercy for ever, he will not draw forth his loving kindness from generation to generation:
cs pns32 vvb pno32 cc vvi j pp-f pno32, pns31 vmb xx vvi n1 p-acp av, pns31 vmb xx vvi av po31 j-vvg n1 p-acp n1 p-acp n1:
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Cessat descensus si in perpetuum ascensus cessat; Cessat descensus si in perpetuum ascensus cessat;
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as Belishazers Kingdom was numbered, the Lord wrote a memorial for him, so he will write a memorial upon some mercies,
as Belishazers Kingdom was numbered, the Lord wrote a memorial for him, so he will write a memorial upon Some Mercies,
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as the number of sins is finished, as Antichrist hath his Numbers, the number of the beast is the number of a man, &c. and mercies may have their number also: even your mercies:
as the number of Sins is finished, as Antichrist hath his Numbers, the number of the beast is the number of a man, etc. and Mercies may have their number also: even your Mercies:
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the Lord may say, Now your prosperity is numbered, your deliverances & victories are numbered, I will deliver you no more, as our Lord Christ after his satisfaction is said to finish transgression, and make an end of sin:
the Lord may say, Now your Prosperity is numbered, your Deliverances & victories Are numbered, I will deliver you no more, as our Lord christ After his satisfaction is said to finish Transgression, and make an end of since:
dt n1 vmb vvi, av po22 n1 vbz vvn, po22 n2 cc n2 vbr vvn, pns11 vmb vvi pn22 av-dx av-dc, p-acp po12 n1 np1 p-acp po31 n1 vbz vvn p-acp vvb n1, cc vvi dt n1 pp-f n1:
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so men by their transgressions may finish and make an end of mercy also, it may come to its full number.
so men by their transgressions may finish and make an end of mercy also, it may come to its full number.
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Now why doth the Lord in this manner record and number the mercies he hath bestowed upon a people? surely it is in reference unto a Judgement:
Now why does the Lord in this manner record and number the Mercies he hath bestowed upon a people? surely it is in Referente unto a Judgement:
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he will call them to an account for the place where he set them, on a fruitful hill;
he will call them to an account for the place where he Set them, on a fruitful hill;
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the wall he made about them of protection, the wine-press of Ordinances that he set up in them,the wall he made about them of protection, the winepress of Ordinances that he Set up in them,
dt n1 pns31 vvd p-acp pno32 pp-f n1, dt n1 pp-f n2 cst pns31 vvd a-acp p-acp pno32,
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and the overthrow of their enemies that he wrought for them. Thirdly, the abuse of mercies is by God imputed to men, and punished by him:
and the overthrow of their enemies that he wrought for them. Thirdly, the abuse of Mercies is by God imputed to men, and punished by him:
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wo to Ariel: Ariel was either the Altar of God where the sacrifices were offered,woe to Ariel: Ariel was either the Altar of God where the Sacrifices were offered,
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or the Lyon of God, quod vicinas Gentes subjugasset: and yet there is a woe unto them:
or the lion of God, quod vicinas Gentes subjugasset: and yet there is a woe unto them:
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Have I been a Wilderness to you, or a Land of darkness? and what iniquity have your Fathers found in me? therefore I will be a Lyon unto Ephraim, and as a Leopard I will observe them. Have I been a Wilderness to you, or a Land of darkness? and what iniquity have your Father's found in me? Therefore I will be a lion unto Ephraim, and as a Leopard I will observe them.
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And what are these but ultimi judicii praeindicium? for now the reasons of Gods Judgements are secret,
And what Are these but ultimi Judicii praeindicium? for now the Reasons of God's Judgments Are secret,
cc q-crq vbr d cc-acp fw-la fw-la fw-la? p-acp av dt n2 pp-f npg1 n2 vbr j-jn,
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and no soul sees them, but the Lord will make it appear in the day NONLATINALPHABET;
and no soul sees them, but the Lord will make it appear in the day;
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the day of Revelation of his righteous Judgement, and all the Nations of the world shall see that it is not without cause all that the Lord hath done:the day of Revelation of his righteous Judgement, and all the nations of the world shall see that it is not without cause all that the Lord hath done:
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therefore particular Judgements are resemblances of the general Judgement;
Therefore particular Judgments Are resemblances of the general Judgement;
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its said, the Sun shall be turned into darkness, and the moon into blood, Rev. 6.12,13,14.
its said, the Sun shall be turned into darkness, and the moon into blood, Rev. 6.12,13,14.
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There was a great earth-quake, and the Sun became black as a sack-cloth of hair, &c. which some have misapplyed unto the day of Judgement,There was a great earthquake, and the Sun became black as a Sackcloth of hair, etc. which Some have misapplied unto the day of Judgement,
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because of the resemblance in the description of it: but it hath a great resemblance because it was all in reference to it;
Because of the resemblance in the description of it: but it hath a great resemblance Because it was all in Referente to it;
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therefore all the mercies that people do receive, they are in reference to an account. Doctrine 4.
Therefore all the Mercies that people do receive, they Are in Referente to an account. Doctrine 4.
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Fourthly, answerable unto mens receits, so shall their account be; they that have received much, shall account for much:
Fourthly, answerable unto men's receits, so shall their account be; they that have received much, shall account for much:
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and they that have received little, shall but for a little; he that hath received five talents must look to reckon for five:
and they that have received little, shall but for a little; he that hath received five Talents must look to reckon for five:
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and he that hath received but two, shall count for no more;
and he that hath received but two, shall count for no more;
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it is some kind of comfort unto them that have received but a few talents, that they count but for a few;
it is Some kind of Comfort unto them that have received but a few Talents, that they count but for a few;
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as he did comfort his friends that had but one eye, he should count but for the sins of one eye;
as he did Comfort his Friends that had but one eye, he should count but for the Sins of one eye;
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and it is a comfort unto godly men many times, who have little of the things here below, that their account for them shall be less then many another mans;
and it is a Comfort unto godly men many times, who have little of the things Here below, that their account for them shall be less then many Another men;
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and it is a great ground of fear and terrour unto them who have received much from God;
and it is a great ground of Fear and terror unto them who have received much from God;
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surely great will their account be; some shall account for an hundred talents, and others but for few:
surely great will their account be; Some shall account for an hundred Talents, and Others but for few:
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indeed much mercy is sweet in the receit, but it is sad in the account; and yet thus it must be upon a double ground.
indeed much mercy is sweet in the receipt, but it is sad in the account; and yet thus it must be upon a double ground.
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First, because all the mercies of God are given unto eternal ends, and therefore they shall all of them be brought forth and accounted for in the eternal Judgement;
First, Because all the Mercies of God Are given unto Eternal ends, and Therefore they shall all of them be brought forth and accounted for in the Eternal Judgement;
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its true that the Lord hath some temporal acts that he doth in time, but he hath no temporalends;
its true that the Lord hath Some temporal acts that he does in time, but he hath no temporalends;
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they are all of them eternal: and all that men do, all their actions also are in reference unto eternal ends;
they Are all of them Eternal: and all that men do, all their actions also Are in Referente unto Eternal ends;
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therefore they shall all be brought forth at the eternal judgement;
Therefore they shall all be brought forth At the Eternal judgement;
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so shall all that the Lord doth also, and though the frame of this world shall stand but for a season,
so shall all that the Lord does also, and though the frame of this world shall stand but for a season,
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yet the Lord will have an eternal glory thereby, when all the creatures shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God;
yet the Lord will have an Eternal glory thereby, when all the creatures shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God;
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so though there be great variety of mercies given to the children of men, yet the glory that God shall have by them shall be everlasting glory: as it is in our acts of sin,
so though there be great variety of Mercies given to the children of men, yet the glory that God shall have by them shall be everlasting glory: as it is in our acts of since,
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though it be but for a season, yet the misery will be everlasting:
though it be but for a season, yet the misery will be everlasting:
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so though Gods acts to the creature in this life be but temporal, yet the glory of them will be everlasting;
so though God's acts to the creature in this life be but temporal, yet the glory of them will be everlasting;
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there is not any one of these temporal mercies that you enjoy, but the Lord doth them to eternal ends,
there is not any one of these temporal Mercies that you enjoy, but the Lord does them to Eternal ends,
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and therefore he will reap by them eternal glory; and therefore some make that the meaning of that place, Eccles. 3.14. What ever the Lord doth, he doth for ever; ab imutabilitate;
and Therefore he will reap by them Eternal glory; and Therefore Some make that the meaning of that place, Eccles. 3.14. What ever the Lord does, he does for ever; ab imutabilitate;
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men can change none of the works that they do;
men can change none of the works that they do;
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indeed men may do works in one age, which the next age may destroy and pluck down;
indeed men may do works in one age, which the next age may destroy and pluck down;
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but men cannot do so of the worksof God: what he doth, there is no man can add to it, or take from it.
but men cannot do so of the worksof God: what he does, there is no man can add to it, or take from it.
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For the ends of all Gods works they have all of them reference to eternity: he doth them all for an eternal end, which shall remain;
For the ends of all God's works they have all of them Referente to eternity: he does them all for an Eternal end, which shall remain;
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when the work is destroyed, yet it shall attain its end, and shall redound unto his eternal glory.
when the work is destroyed, yet it shall attain its end, and shall redound unto his Eternal glory.
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Secondly, because all the Judgements of God shall be righteous Judgements; now, righteousness doth consist in a proportion;
Secondly, Because all the Judgments of God shall be righteous Judgments; now, righteousness does consist in a proportion;
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therefore it shall be exactly answerable unto mens sins which they have committed; and to the mercies which they have received;
Therefore it shall be exactly answerable unto men's Sins which they have committed; and to the Mercies which they have received;
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it must neither exceed nor fall short:
it must neither exceed nor fallen short:
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there is a great deal of difference between acts of soveraignty and dominion in God when the will of God only is to be looked upon, and the acts of his Justice wherein he will deal with the creature by a rule,
there is a great deal of difference between acts of sovereignty and dominion in God when the will of God only is to be looked upon, and the acts of his justice wherein he will deal with the creature by a Rule,
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and will plead with him in a rational way, so as he shall in the Judgements of God be his own Judge also;
and will plead with him in a rational Way, so as he shall in the Judgments of God be his own Judge also;
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therefore he is said, Esa. 28.17. to lay Judgement to the line, and Righteousness to the plummet, that is, summa equitate jus reddere. Forer. Therefore the Lord will be very exact in it, in setting mens accounts in order before them;
Therefore he is said, Isaiah 28.17. to lay Judgement to the line, and Righteousness to the plummet, that is, summa equitate jus reddere. Forerunner. Therefore the Lord will be very exact in it, in setting men's accounts in order before them;
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for Jesus Christ shall Judge as man; by the man Christ Iesus;
for jesus christ shall Judge as man; by the man christ Iesus;
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and therefor it shall be done in such a way as men may be capable of,
and Therefore it shall be done in such a Way as men may be capable of,
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and may understand the reason of his proceedings; that so they may justifie the Lord:
and may understand the reason of his proceedings; that so they may justify the Lord:
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and therefore the Saints are said to Iudge the world, because they shall be assessors with him when they shall hear the mercies that he hath bestowed,
and Therefore the Saints Are said to Judge the world, Because they shall be assessors with him when they shall hear the Mercies that he hath bestowed,
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and how he doth require of men his own again in that great day of their account. Use.
and how he does require of men his own again in that great day of their account. Use.
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If it be so that answerable to mens receits shall their account be; then let us consider our mercies that God hath bestowed upon us;
If it be so that answerable to men's receits shall their account be; then let us Consider our Mercies that God hath bestowed upon us;
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what persons, what people can equal us in mercies? surely such will our account be without parallel;
what Persons, what people can equal us in Mercies? surely such will our account be without parallel;
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we are all for receiving mercies, at receits we are good: but who doth think of his account? Go to now you rich men;
we Are all for receiving Mercies, At receits we Are good: but who does think of his account? Go to now you rich men;
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weep and howl you great men; weep and howl you great men;
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men of great gifts, men of high place, men of great interest, let me tell you, answerable unto all this will your account be;
men of great Gifts, men of high place, men of great Interest, let me tell you, answerable unto all this will your account be;
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ye that pride your selves in what you have received, and never consider what will be required for all this:
you that pride your selves in what you have received, and never Consider what will be required for all this:
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as it is a great Iudgement to sow much and to bring in little, so you are the most miserable men alive, to have received much and returned so little.
as it is a great Judgement to sow much and to bring in little, so you Are the most miserable men alive, to have received much and returned so little.
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The same is also true of Ordinances:
The same is also true of Ordinances:
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you that receive much, Manna from heaven is rained upon you every day, consider what your returns are:
you that receive much, Manna from heaven is reigned upon you every day, Consider what your returns Are:
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the ground that drinks in the rain, that comes oft upon it, and bears briars and thorns, is nigh to cursing; the ground that drinks in the rain, that comes oft upon it, and bears briers and thorns, is High to cursing;
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surely you that keep daies of Thanksgiving now, and do not live thankfully, do not return to God accordingly, you will have a time when you shall curse the day of your mercies,
surely you that keep days of Thanksgiving now, and do not live thankfully, do not return to God accordingly, you will have a time when you shall curse the day of your Mercies,
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and wish that the light of it had never dawn'd upon you.
and wish that the Light of it had never dawned upon you.
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But what is the thing that shall be required? it shall not be in the thing, but in the fruit:
But what is the thing that shall be required? it shall not be in the thing, but in the fruit:
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the mercy indeed God bestows upon us, but he expects the fruit from us, and that he will surely require of us:
the mercy indeed God bestows upon us, but he expects the fruit from us, and that he will surely require of us:
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and more particularly he will require these four things.
and more particularly he will require these four things.
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First, with what hearts did you receive this mercy? did you receive it with a heart set upon the mercy it self,
First, with what hearts did you receive this mercy? did you receive it with a heart Set upon the mercy it self,
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or else was your heart carried out towards the God of the mercy? Hannah received mercy in a son:
or Else was your heart carried out towards the God of the mercy? Hannah received mercy in a son:
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I but, saith she, My heart rejoyceth in the Lord, 1 Sam. 2.1.
I but, Says she, My heart Rejoiceth in the Lord, 1 Sam. 2.1.
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Can any of you say, it is not the thing we rejoyce at so much as the presence of God,
Can any of you say, it is not the thing we rejoice At so much as the presence of God,
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and the appearances of God, and the return of prayers;
and the appearances of God, and the return of Prayers;
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and without this the mercy would have no sweetness in it? how were our hearts carried towards God in the receiving of it? how are they drawn out in the remembrance of it? Ordinances are nothing without the enjoyment of God in them;
and without this the mercy would have no sweetness in it? how were our hearts carried towards God in the receiving of it? how Are they drawn out in the remembrance of it? Ordinances Are nothing without the enjoyment of God in them;
cc p-acp d dt n1 vmd vhi dx n1 p-acp pn31? q-crq vbdr po12 n2 vvn p-acp np1 p-acp dt n-vvg pp-f pn31? q-crq vbr pns32 vvn av p-acp dt n1 pp-f pn31? n2 vbr pix p-acp dt n1 pp-f np1 p-acp pno32;
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even heaven is nothing without the enjoyment of God there:
even heaven is nothing without the enjoyment of God there:
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and therefore mercies are nothing of themselves any further then the soul savours God in the mercies:
and Therefore Mercies Are nothing of themselves any further then the soul savours God in the Mercies:
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as he said, Give me mercies O Lord, but give me thy self in them; give deliverances, but give me thy self in them:
as he said, Give me Mercies Oh Lord, but give me thy self in them; give Deliverances, but give me thy self in them:
c-acp pns31 vvd, vvb pno11 n2 uh n1, cc-acp vvb pno11 po21 n1 p-acp pno32; vvb n2, cc-acp vvb pno11 po21 n1 p-acp pno32:
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To love the gift more then the giver, it is an adulterous affection: the Lord hates it, Zach. 11.5. Blessed be the Lord, for I am rich:
To love the gift more then the giver, it is an adulterous affection: the Lord hates it, Zach 11.5. Blessed be the Lord, for I am rich:
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and so many may say, I wish there were none such amongst you, that say, blessed be the Lord,
and so many may say, I wish there were none such among you, that say, blessed be the Lord,
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for I am preserved, we are delivered, and say that in an hypocritical and formal way:
for I am preserved, we Are Delivered, and say that in an hypocritical and formal Way:
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men may bless God whose spirits are not at all drawn out to God:
men may bless God whose spirits Are not At all drawn out to God:
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and to rejoyce in a mercy from God, and not in the God of the mercy, is to rejoyce in a thing of nought;
and to rejoice in a mercy from God, and not in the God of the mercy, is to rejoice in a thing of nought;
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creatures without God are vanity, and mercies without God are a lye;
creatures without God Are vanity, and Mercies without God Are a lie;
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so it is with the soul that is filled with the blessing, but not with the Lord;
so it is with the soul that is filled with the blessing, but not with the Lord;
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and as the heart should be filled with the love of God, so also it should be filled with the fear of God. Hos. 3.5. They shall fear the Lord and his goodness.
and as the heart should be filled with the love of God, so also it should be filled with the Fear of God. Hos. 3.5. They shall Fear the Lord and his Goodness.
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There are no dispensations of God more aweful to a gracious heart, then the discoveries of goodness:
There Are no dispensations of God more awful to a gracious heart, then the discoveries of Goodness:
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how shall I be ever able to answer this goodness of God, sayes a gracious heart? as the neere• the Lord comes to any in waies of grace, the more the fear of God is exalted in their souls:
how shall I be ever able to answer this Goodness of God, Says a gracious heart? as the neere• the Lord comes to any in ways of grace, the more the Fear of God is exalted in their Souls:
c-crq vmb pns11 vbi av j pc-acp vvi d n1 pp-f np1, vvz dt j n1? p-acp dt n1 dt n1 vvz p-acp d p-acp n2 pp-f n1, dt av-dc dt n1 pp-f np1 vbz vvn p-acp po32 n2:
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I am undone because my eyes have seen the Lord of Hosts: I am undone Because my eyes have seen the Lord of Hosts:
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so the more God draws neer unto a man or a people in the wayes of mercy,
so the more God draws near unto a man or a people in the ways of mercy,
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how dreadful is it to the soul!
how dreadful is it to the soul!
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it rejoyceth with trembling; but men usually being delivered from the fear of their enemies, they are deprived of the fear of their Redeemer;
it Rejoiceth with trembling; but men usually being Delivered from the Fear of their enemies, they Are deprived of the Fear of their Redeemer;
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its a sad Judgement when mercy hardens mens hearts from the fear of God. This is all that the Lord requires, Deut. 10.12.
its a sad Judgement when mercy hardens men's hearts from the Fear of God. This is all that the Lord requires, Deuteronomy 10.12.
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What doth the Lord thy God require of thee but to fear the Lord thy God? &c. Surely the Lord that looks with what heart we receive our punishments,What does the Lord thy God require of thee but to Fear the Lord thy God? etc. Surely the Lord that looks with what heart we receive our punishments,
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and therefore he requires that men should accept the punishment; he doth also look with what hearts men do accept their mercies, their deliverances;
and Therefore he requires that men should accept the punishment; he does also look with what hearts men do accept their Mercies, their Deliverances;
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and in our services that we perform to God, we should eye with what hearts God receives them, Mal. 2.13. That he receives it not with good will at their hands;
and in our services that we perform to God, we should eye with what hearts God receives them, Malachi 2.13. That he receives it not with good will At their hands;
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We should also be sure that God looks into our hearts to see how we accept his mercies;
We should also be sure that God looks into our hearts to see how we accept his Mercies;
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mea non placent nisi mecum, tua non satiant, domine, nisi tecum. mea non placent nisi mecum, tua non satiant, domine, nisi tecum.
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Secondly, how they are remembred by us? They remembred not his hand, nor the day that he delivered them from their enemies, was the charge upon them. Psal. 78.42. They soon forgot his works; nihil citius senescit; Secondly, how they Are remembered by us? They remembered not his hand, nor the day that he Delivered them from their enemies, was the charge upon them. Psalm 78.42. They soon forgotten his works; nihil Quickly senescit;
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there is nothing that obtains in our hearts an act of oblivion sooner then mercies, but they kept a yearly remembrance of it;
there is nothing that obtains in our hearts an act of oblivion sooner then Mercies, but they kept a yearly remembrance of it;
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there was an Ordinance for the remembrance of it made to that purpose in their generation,
there was an Ordinance for the remembrance of it made to that purpose in their generation,
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but it was not with affection and with like, it was but a formal thing.
but it was not with affection and with like, it was but a formal thing.
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Now that is in Scripture said not to be known, which is not known with an affecting knowledge;
Now that is in Scripture said not to be known, which is not known with an affecting knowledge;
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and so that is said not to be remembred, which is not remembred with an answerable affection and impression of spirit;
and so that is said not to be remembered, which is not remembered with an answerable affection and impression of Spirit;
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the Lord looks what impression Ordinances leave upon us, and what impression mercies also leave upon us,
the Lord looks what impression Ordinances leave upon us, and what impression Mercies also leave upon us,
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and how the heart is moulded and fashioned by the one and by the other; the Apostle saies, in Heb. 2.1.
and how the heart is moulded and fashioned by the one and by the other; the Apostle Says, in Hebrew 2.1.
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That we ought to give the more earnest heed to the things we have learnt, That we ought to give the more earnest heed to the things we have learned,
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lest we should let them slip, &c. the word is, NONLATINALPHABET, and as we are to do so in the Ordinances that we partake in;lest we should let them slip, etc. the word is,, and as we Are to do so in the Ordinances that we partake in;
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so also we had need of the same mercies that we receive, and to remember the affections that were stirred up in us when we did partake of them;
so also we had need of the same Mercies that we receive, and to Remember the affections that were stirred up in us when we did partake of them;
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so it is on the other also, and if that be not done, the truths we hear are forgotten,
so it is on the other also, and if that be not done, the truths we hear Are forgotten,
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and so are the mercies also if our memories prove leaking vessels; charta bibula, let the mercies be what they will, that the Lord writes upon us,
and so Are the Mercies also if our memories prove leaking vessels; charta bibula, let the Mercies be what they will, that the Lord writes upon us,
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yet they run abroad in us, and come to nothing, that they cannot afterward be read by us:
yet they run abroad in us, and come to nothing, that they cannot afterwards be read by us:
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there is a demy-appearance of mercies;
there is a demy-appearance of Mercies;
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as spiritual appearances of comfort, if there be barely the remembrance of them that it was so,
as spiritual appearances of Comfort, if there be barely the remembrance of them that it was so,
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but be no affections stirr'd up in it, the soul is not cheared by it; so it is in the remembrance of mercies also, only a dull NONLATINALPHABET, and no more:
but be no affections stirred up in it, the soul is not cheered by it; so it is in the remembrance of Mercies also, only a dull, and no more:
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in regard of our own attainments, we should forget that which is behind;
in regard of our own attainments, we should forget that which is behind;
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but in regard of the Lords mercies, we should never so press towards that which is before, that that which is behind should be forgotten;
but in regard of the lords Mercies, we should never so press towards that which is before, that that which is behind should be forgotten;
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and the least mercies should be regarded with most life;
and the least Mercies should be regarded with most life;
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They shall say no more the Lord lives that brought his people out of Egypt, but the Lord lives that brought his people out of the North Countrey, &c. Jer. 23.7,8. Those mercies which were then called crowning mercies:They shall say no more the Lord lives that brought his people out of Egypt, but the Lord lives that brought his people out of the North Country, etc. Jer. 23.7,8. Those Mercies which were then called crowning Mercies:
pns32 vmb vvi av-dx av-dc dt n1 vvz cst vvd po31 n1 av pp-f np1, p-acp dt n1 vvz cst vvd po31 n1 av pp-f dt n1 n1, av np1 crd. d n2 r-crq vbdr av vvn vvg n2:
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I should think so too, if I could see the crown set upon the head of Christ in them, the King exalted in his glory, &c.
I should think so too, if I could see the crown Set upon the head of christ in them, the King exalted in his glory, etc.
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Thirdly, how they have been improved, and what hath been returned unto God for them, What shall I return unto the Lord? &c. Hezekiah returned not according to all that God did for him.
Thirdly, how they have been improved, and what hath been returned unto God for them, What shall I return unto the Lord? etc. Hezekiah returned not according to all that God did for him.
ord, c-crq pns32 vhb vbn vvn, cc q-crq vhz vbn vvn p-acp np1 p-acp pno32, q-crq vmb pns11 vvi p-acp dt n1? av np1 vvd xx vvg p-acp d cst np1 vdd p-acp pno31.
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Let me put some questions to you, to what ends you think God hath wrought deliverance for you? First, was it that the Truths of God might be corrupted? In Ierusalem there shall be deliverance and holiness:
Let me put Some questions to you, to what ends you think God hath wrought deliverance for you? First, was it that the Truths of God might be corrupted? In Ierusalem there shall be deliverance and holiness:
vvb pno11 vvi d n2 p-acp pn22, p-acp r-crq vvz pn22 vvb np1 vhz vvn n1 p-acp pn22? ord, vbds pn31 cst dt n2 pp-f np1 vmd vbi vvn? p-acp np1 pc-acp vmb vbi n1 cc n1:
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and is the first step to holiness the subversion of Truth? it remains as a brand upon their Tayls for ever, Rev. 9.7,10. Their faces were as the faces of men, and they were locusts; they conquered wheresoever they came, but they had a sting in their tails;
and is the First step to holiness the subversion of Truth? it remains as a brand upon their Tails for ever, Rev. 9.7,10. Their faces were as the faces of men, and they were Locusts; they conquered wheresoever they Come, but they had a sting in their tails;
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they corrupted Religion wheresoever they came, and is the way to holiness to corrupt truth? that cuts up holiness by the root:
they corrupted Religion wheresoever they Come, and is the Way to holiness to corrupt truth? that cuts up holiness by the root:
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shall it be said, this is the Army that conquered all enemies, but generally poysoned the people whom they conquered? and shall it be said in this age, men asserted the liberties of men,
shall it be said, this is the Army that conquered all enemies, but generally poisoned the people whom they conquered? and shall it be said in this age, men asserted the Liberties of men,
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but corrupted the truths of God? shall we contend for every thing but truth? and this is a Truth, there are fundamentals in Religion:
but corrupted the truths of God? shall we contend for every thing but truth? and this is a Truth, there Are fundamentals in Religion:
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let scorners say, what are fundamentals? let me say, how long halt you between two opinions? &c.
let Scorner's say, what Are fundamentals? let me say, how long halt you between two opinions? etc.
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Secondly, were you delivered that your brethren might be oppressed, that some few men might share Nations between them? I looked for Iudgement and behold a cry;
Secondly, were you Delivered that your brothers might be oppressed, that Some few men might share nations between them? I looked for Judgement and behold a cry;
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I, and its a cry that will enter into the ears of the Lord of Sabboth, every man is for gain from his quarter:
I, and its a cry that will enter into the ears of the Lord of Sabbath, every man is for gain from his quarter:
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and no man abates of his own private interest, whatever he can stretch forth his hand unto he takes, let the people be opprest,
and no man abates of his own private Interest, whatever he can stretch forth his hand unto he Takes, let the people be oppressed,
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yea authority over-awed, rather then we be retrenched, we groan under the peoples oppressions, and yet we are the greatest oppressors, let all opposition be removed, that so none but we may oppress.
yea Authority overawed, rather then we be retrenched, we groan under the peoples oppressions, and yet we Are the greatest Oppressors's, let all opposition be removed, that so none but we may oppress.
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Thirdly, to trample the Ministery under your feet, and to remove that standing Ordinance, to pluck the stars out of the right hand of Christ;
Thirdly, to trample the Ministry under your feet, and to remove that standing Ordinance, to pluck the Stars out of the right hand of christ;
ord, pc-acp vvi dt n1 p-acp po22 n2, cc pc-acp vvi d j-vvg n1, pc-acp vvi dt n2 av pp-f dt j-jn n1 pp-f np1;
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but yet they will be preserved notwithstanding all opposition:
but yet they will be preserved notwithstanding all opposition:
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and take the Jesuites counsel Contzen, begin with them first, that there may be none able to maintain any thing in the Religion which we oppose, & error cui patrocinium deerit sine pugnâ concidet.
and take the Jesuits counsel Contzen, begin with them First, that there may be none able to maintain any thing in the Religion which we oppose, & error cui patrocinium deerit sine pugnâ concidet.
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Fourthly, was it that the Ordinances of God might be by every one prophaned, and to turn liberty unto Libertinism, a free liberty to make Arminians, Socinians? &c. and all manner of abominations,
Fourthly, was it that the Ordinances of God might be by every one Profaned, and to turn liberty unto Libertinism, a free liberty to make Arminians, socinians? etc. and all manner of abominations,
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and they must not be restrained, no nor discountenanced, though the Apostle will not allow a man to shew that common humanity to them that he would do to a Heathen:
and they must not be restrained, no nor discountenanced, though the Apostle will not allow a man to show that Common humanity to them that he would do to a Heathen:
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Receive them not into your house, because they bring not this truth; Receive them not into your house, Because they bring not this truth;
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is there nothing men have to dally with but the truths of Christ? is there nothing to be turned into wantonness but the grace of God? it is the word of his grace;
is there nothing men have to dally with but the truths of christ? is there nothing to be turned into wantonness but the grace of God? it is the word of his grace;
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were we delivered to commit all these abominations? &c. I beseech you, nay, charge you, to beware of these things:were we Delivered to commit all these abominations? etc. I beseech you, nay, charge you, to beware of these things:
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else first your mercies will be witnesses against you, and let me tell you, then the witness of mercies and of conscience, there are not any more dreadful,
Else First your Mercies will be Witnesses against you, and let me tell you, then the witness of Mercies and of conscience, there Are not any more dreadful,
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but him who hath said, I will be a swift witness, &c. Secondly, your deliverance is then not in mercy, but in wrath;
but him who hath said, I will be a swift witness, etc. Secondly, your deliverance is then not in mercy, but in wrath;
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mens pleasures may become plagues, and their liberty their destruction. Thirdly, if you forsake God, then your deliverances will be your ruine, Josh. 24.20. if you depart from him after he hath done you good, he will turn and do you hurt;
men's pleasures may become plagues, and their liberty their destruction. Thirdly, if you forsake God, then your Deliverances will be your ruin, Josh. 24.20. if you depart from him After he hath done you good, he will turn and do you hurt;
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but consider the Lord doth make glorious promises to his people, Jerusalem shall be a quiet habitation, &c. and the glorious Lord will be unto us a place of broad Rivers, Esa. 33.21. Rivers, first for fruitfulness, Deut. 10.7. a fruitful land, a land of Rivers, &c. Secondly, defence, Amos 3.8. Whose rampant was the Sea, and whose wall was from the Sea. Thirdly, for plenty, Esa. 23.3. The harvest of the River is her revenue, and this is a Mart of Nations, &c. And whereas Siloah was a little River, what they wanted in the creature should be supplyed in God, he would be a place of broad Rivers to them.
but Consider the Lord does make glorious promises to his people, Jerusalem shall be a quiet habitation, etc. and the glorious Lord will be unto us a place of broad rivers, Isaiah 33.21. rivers, First for fruitfulness, Deuteronomy 10.7. a fruitful land, a land of rivers, etc. Secondly, defence, Amos 3.8. Whose rampant was the Sea, and whose wall was from the Sea. Thirdly, for plenty, Isaiah 23.3. The harvest of the River is her revenue, and this is a Mars of nations, etc. And whereas Siloam was a little River, what they wanted in the creature should be supplied in God, he would be a place of broad rivers to them.
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But Rivers may give access to enemies, as well as do good to the inhabitants; there were but two sorts of ships, some for burthens, and some for war:
But rivers may give access to enemies, as well as do good to the inhabitants; there were but two sorts of ships, Some for burdens, and Some for war:
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but no galley with oars, or ships for war should pass;
but no galley with oars, or ships for war should pass;
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but the supplies from God shall be without any inconvenience, they shall receive good from God without evil, &c.
but the supplies from God shall be without any inconvenience, they shall receive good from God without evil, etc.
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Fourthly, consider how mercies shall be avenged, there is no provocations like unto them of sons and daughters, because there are none that are so much against mercy;
Fourthly, Consider how Mercies shall be avenged, there is no provocations like unto them of Sons and daughters, Because there Are none that Are so much against mercy;
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and those mercies that are not returned in thankfulness and obedience, wil surely be required in punishment:
and those Mercies that Are not returned in thankfulness and Obedience, will surely be required in punishment:
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in rewards the Lord doth not return unto men according to their services, but he doth reward men in the NONLATINALPHABET of mercy, Hos. 10.12. but punishments shall be answerable to abused mercy, and that either here or hereafter:
in rewards the Lord does not return unto men according to their services, but he does reward men in the of mercy, Hos. 10.12. but punishments shall be answerable to abused mercy, and that either Here or hereafter:
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there is no people so highly the people of his curse as those that have been the people of his mercies,
there is no people so highly the people of his curse as those that have been the people of his Mercies,
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and those to whom he hath shewn most love:
and those to whom he hath shown most love:
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you have I known of all the Nations of the earth, &c. therefore you will I punish, Amos 3.3. and its mercy and light that will be the great aggravations of mens sins hereafter;you have I known of all the nations of the earth, etc. Therefore you will I Punish, Amos 3.3. and its mercy and Light that will be the great aggravations of men's Sins hereafter;
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the Lord doth come to ask fruit here in waies of grace, but he will exact hereafter in waies of Justice,
the Lord does come to ask fruit Here in ways of grace, but he will exact hereafter in ways of justice,
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for he will not lose any of his mercies;
for he will not loose any of his Mercies;
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but if he hath them not returned here in way of thankfulness, he will hereafter in a way of torment, as mens mercies have been, so shall their torments be;
but if he hath them not returned Here in Way of thankfulness, he will hereafter in a Way of torment, as men's Mercies have been, so shall their torments be;
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the greater vessels of mercy men have been in this life, the greater and the larger vessels of wrath they shall be in the life to come,
the greater vessels of mercy men have been in this life, the greater and the larger vessels of wrath they shall be in the life to come,
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for mercy here doth but inlarge the heart for wrath hereafter.
for mercy Here does but enlarge the heart for wrath hereafter.
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The upright Heart, AND Its DARLING Sin. PSALM 18.23. I was also upright before him, and kept my self from mine iniquity.
The upright Heart, AND Its DARLING Sin. PSALM 18.23. I was also upright before him, and kept my self from mine iniquity.
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DAvid now being grown old, his enemies being subdued, the promise that God made to him fulfilled,David now being grown old, his enemies being subdued, the promise that God made to him fulfilled,
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and the Kingdom settled upon his head, and he was not only delivered from the danger of the hand of Saul, but also from the fear of the house of Saul ▪ he cannot let the remembrance of such a mercy pass without a song of praises (though for particular deliverances he made particular songs before) that God might have praise is his end in bestowing mercy,
and the Kingdom settled upon his head, and he was not only Delivered from the danger of the hand of Saul, but also from the Fear of the house of Saul ▪ he cannot let the remembrance of such a mercy pass without a song of praises (though for particular Deliverances he made particular songs before) that God might have praise is his end in bestowing mercy,
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and it should be our end in desiring mercy;
and it should be our end in desiring mercy;
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and they are our greatest assurance of enjoying of mercies, when Gods enlarging of his hand is also a means of enlarging of our hearts,
and they Are our greatest assurance of enjoying of Mercies, when God's enlarging of his hand is also a means of enlarging of our hearts,
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for he doth expect no other sacrifice but the calves of our lips: Here are four or five things that David here takes notice of.
for he does expect no other sacrifice but the calves of our lips: Here Are four or five things that David Here Takes notice of.
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First, he sets forth the greatness of the danger that he was in, the sorrows of death compassed me round about, &c.
First, he sets forth the greatness of the danger that he was in, the sorrows of death compassed me round about, etc.
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Secondly, the glory of the deliverance, and that was as an answer unto prayer. Thirdly, the fruit of it;
Secondly, the glory of the deliverance, and that was as an answer unto prayer. Thirdly, the fruit of it;
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and to be unfruitful under mercies is the greatest barrenness, for they drop fatness, and not only the fruit of the lips, words in labris nata; but it must be from inward and hearty affections, e sulco pectoris: God expects special fruit under mercies,
and to be unfruitful under Mercies is the greatest Barrenness, for they drop fatness, and not only the fruit of the lips, words in labris Nata; but it must be from inward and hearty affections, e sulco Heart: God expects special fruit under Mercies,
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or under crosses, and if he comes to find fruit upon a figg-tree dunged, he will be much displeased if he find none:
or under Crosses, and if he comes to find fruit upon a Fig tree dunged, he will be much displeased if he find none:
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Now the fruit of the mercy is threefold.
Now the fruit of the mercy is threefold.
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First, the love of God is enlarged and inflamed, the more mercy a gracious heart receives, the more abundant he is in love to God,
First, the love of God is enlarged and inflamed, the more mercy a gracious heart receives, the more abundant he is in love to God,
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for our love to God is but by reflexion, we love God; because he loved us first:
for our love to God is but by reflection, we love God; Because he loved us First:
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and the more the soul tasts of Gods love in a mercy, the more it doth draw forth in him love to God again;
and the more the soul tastes of God's love in a mercy, the more it does draw forth in him love to God again;
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much was forgiven her, therefore she loved much: so much is given to a Saint by God, therefore he loves God much.much was forgiven her, Therefore she loved much: so much is given to a Saint by God, Therefore he loves God much.
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Secondly, his confidence in God is enlarged; the Lord is my rock and my fortress, my deliverer;
Secondly, his confidence in God is enlarged; the Lord is my rock and my fortress, my deliverer;
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and when I call upon him, I shall be saved from mine enemies, the Lord is the God of salvations,
and when I call upon him, I shall be saved from mine enemies, the Lord is the God of salvations,
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and to him belong the issues from death, and this God I have an interest in, he is mine by Covenant,and to him belong the issues from death, and this God I have an Interest in, he is mine by Covenant,
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and he is by my experience all this to me.
and he is by my experience all this to me.
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Thirdly, he is by this quickned and encouraged unto prayer, therefore I will call upon the Lord,
Thirdly, he is by this quickened and encouraged unto prayer, Therefore I will call upon the Lord,
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and I will pray to him in all dangers, and my cry shall come before him, it shall enter into his ears, &c. The proper fruit of mercy indeed, is the inflaming of a mans love to God,and I will pray to him in all dangers, and my cry shall come before him, it shall enter into his ears, etc. The proper fruit of mercy indeed, is the Inflaming of a men love to God,
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and the strengthening of a mans faith, and his encouragement and the inlarging of a mans heart in prayer.
and the strengthening of a men faith, and his encouragement and the enlarging of a men heart in prayer.
cc dt vvg pp-f dt ng1 n1, cc po31 n1 cc dt n-vvg pp-f dt ng1 n1 p-acp n1.
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Fourthly, he sets down the grounds of all these mercies.
Fourthly, he sets down the grounds of all these Mercies.
ord, pns31 vvz a-acp dt n2 pp-f d d n2.
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First, Gods free-grace NONLATINALPHABET because it was Gods good pleasure, and from this fountain do issue all Gods mercies to the Saints,
First, God's Free grace Because it was God's good pleasure, and from this fountain do issue all God's Mercies to the Saints,
ord, npg1 n1 c-acp pn31 vbds npg1 j n1, cc p-acp d n1 vdb vvi d ng1 n2 p-acp dt n2,
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as Christ resolves it, Mat. 11.25. Even so Father, for so was thy good pleasure;
as christ resolves it, Mathew 11.25. Even so Father, for so was thy good pleasure;
c-acp np1 vvz pn31, np1 crd. av av n1, c-acp av vbds po21 j n1;
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nay the greatest blessings that ever were bestowed upon a creature, and the highest advancement that the creature was capable of, the union of the humane nature with the God-head, to be ex nullo merito sed gratis.
nay the greatest blessings that ever were bestowed upon a creature, and the highest advancement that the creature was capable of, the Union of the humane nature with the Godhead, to be ex nullo merito sed gratis.
uh dt js n2 cst av vbdr vvn p-acp dt n1, cc dt js n1 cst dt n1 vbds j pp-f, dt n1 pp-f dt j n1 p-acp dt n1, pc-acp vbi fw-la n1 fw-la fw-la av.
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Secondly, in the person to whom the mercy is bestowed, for as God stands in a peculiar Covenant-relation to his people,
Secondly, in the person to whom the mercy is bestowed, for as God Stands in a peculiar Covenant relation to his people,
ord, p-acp dt n1 p-acp ro-crq dt n1 vbz vvn, c-acp c-acp np1 vvz p-acp dt j n1 p-acp po31 n1,
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so he hath a peculiar providence over them, Job 29.4.
so he hath a peculiar providence over them, Job 29.4.
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The secret of the Lord is upon their Tabernacle, and according to their integrity the Lord will appear for them, and own them in trouble: The secret of the Lord is upon their Tabernacle, and according to their integrity the Lord will appear for them, and own them in trouble:
dt n-jn pp-f dt n1 vbz p-acp po32 n1, cc vvg p-acp po32 n1 dt n1 vmb vvi p-acp pno32, cc vvi pno32 p-acp n1:
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God is with his people at all times, but he is nearest to them in the worst times.
God is with his people At all times, but he is nearest to them in the worst times.
np1 vbz p-acp po31 n1 p-acp d n2, cc-acp pns31 vbz js p-acp pno32 p-acp dt js n2.
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And here there was first, Justitia causae; the Lord hath undertaken the cause of the oppressed, and the relief of the innocent.
And Here there was First, Justitia causae; the Lord hath undertaken the cause of the oppressed, and the relief of the innocent.
cc av a-acp vbds ord, fw-la fw-la; dt n1 vhz vvn dt n1 pp-f dt j-vvn, cc dt n1 pp-f dt j-jn.
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Now they charged me with treacherie, with a design to kill the King, and to take the Kingdom as a man that raised sedition,
Now they charged me with treachery, with a Design to kill the King, and to take the Kingdom as a man that raised sedition,
av pns32 vvd pno11 p-acp n1, p-acp dt n1 pc-acp vvi dt n1, cc pc-acp vvi dt n1 p-acp dt n1 cst vvd n1,
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and civil wars in the Nation, the Lord knows, in this my integrity, according to the uprightness of my heart,
and civil wars in the nation, the Lord knows, in this my integrity, according to the uprightness of my heart,
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and the cleanness of my hands hath he recompenced me. and the cleanness of my hands hath he recompensed me.
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Secondly, Justitia personae, a legal righteousness there cannot be, so there is none righteous, no not one;
Secondly, Justitia personae, a Legal righteousness there cannot be, so there is none righteous, no not one;
ord, fw-la fw-la, dt j n1 a-acp vmbx vbi, av a-acp vbz pix j, uh-dx xx crd;
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but there is that which in Gods account goes for righteousness evangelical, and that is sincerity and truth in the inward parts, God delights in the works of his own spirit,
but there is that which in God's account Goes for righteousness Evangelical, and that is sincerity and truth in the inward parts, God delights in the works of his own Spirit,
p-acp pc-acp vbz d r-crq p-acp ng1 n1 vvz p-acp n1 j, cc d vbz n1 cc n1 p-acp dt j n2, np1 vvz p-acp dt n2 pp-f po31 d n1,
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and in rewarding the graces that he himself hath wrought in a man; Qui tribuit ut benefacerem, secundum puritatem factorum retribuit mihi.
and in rewarding the graces that he himself hath wrought in a man; Qui tribuit ut benefacerem, secundum puritatem factorum retribuit mihi.
cc p-acp vvg dt n2 cst pns31 px31 vhz vvn p-acp dt n1; fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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Aust. in loc. Now he shews wherein this sincerity doth appear in these three things. First, I have not departed from God wickedly; Aust. in loc. Now he shows wherein this sincerity does appear in these three things. First, I have not departed from God wickedly;
np1 p-acp fw-la. av pns31 vvz c-crq d n1 vdz vvi p-acp d crd n2. ord, pns11 vhb xx vvn p-acp np1 av-j;
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that is, with a purpose and resolution of heart to continue in a way of sinning,
that is, with a purpose and resolution of heart to continue in a Way of sinning,
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and that is the property of sincerity;
and that is the property of sincerity;
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a man indeed may be over-taken and surprized by a temptation, but it is not with a resolution to forsake God,
a man indeed may be overtaken and surprised by a temptation, but it is not with a resolution to forsake God,
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and to cleave unto the sin, or rest in it, he will not sleep in it, spare it or favour it;
and to cleave unto the since, or rest in it, he will not sleep in it, spare it or favour it;
cc pc-acp vvi p-acp dt n1, cc n1 p-acp pn31, pns31 vmb xx vvi p-acp pn31, vvb pn31 cc vvi pn31;
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that is, to do wickedly against God, to have a double heart, and a double eye:
that is, to do wickedly against God, to have a double heart, and a double eye:
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to look upon two objects, partly at God, and partly at sin;
to look upon two objects, partly At God, and partly At since;
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so to keep God, as to keep some sin also, as it is with all false hearted men in the world, they look not upon god alone, let them pretend to Religion never so much,
so to keep God, as to keep Some since also, as it is with all false hearted men in the world, they look not upon god alone, let them pretend to Religion never so much,
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yet they look not unto God alone but upon something else together with God; as Herod he regarded John, but regarded his Herodias more;
yet they look not unto God alone but upon something Else together with God; as Herod he regarded John, but regarded his Herodias more;
av pns32 vvb xx p-acp np1 av-j cc-acp p-acp pi av av p-acp np1; c-acp np1 pns31 vvd np1, p-acp vvd po31 np1 av-dc;
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and the young man in the Gospel, comes to Christ, yet he looks after his estate;
and the young man in the Gospel, comes to christ, yet he looks After his estate;
cc dt j n1 p-acp dt n1, vvz p-acp np1, av pns31 vvz p-acp po31 n1;
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and Iudas followed Christ, yet looks after the bag, this is to depart wickedly from the Lord.
and Iudas followed christ, yet looks After the bag, this is to depart wickedly from the Lord.
cc np1 vvd np1, av vvz p-acp dt n1, d vbz pc-acp vvi av-j p-acp dt n1.
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Secondly, all his Iudgements were before me: a sincere and an upright heart hath a respect to all the Commandments;
Secondly, all his Judgments were before me: a sincere and an upright heart hath a respect to all the commandments;
ord, d po31 n2 vbdr p-acp pno11: dt j cc dt j n1 vhz dt n1 p-acp d dt n2;
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as its said of David, Acts 13.22. A man after Gods own heart, he must fulfil all his wills;
as its said of David, Acts 13.22. A man After God's own heart, he must fulfil all his wills;
c-acp pn31|vbz vvn pp-f np1, n2 crd. dt n1 p-acp n2 d n1, pns31 vmb vvi d po31 n2;
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not only easie duty, but difficult duty;
not only easy duty, but difficult duty;
xx av-j j n1, cc-acp j n1;
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not only those that are in fashion, but those that are out of fashion, and are discountenanced amongst men;
not only those that Are in fashion, but those that Are out of fashion, and Are discountenanced among men;
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in the least as well as in the greatest; for the whole Law is written in the heart;
in the least as well as in the greatest; for the Whole Law is written in the heart;
p-acp dt ds c-acp av c-acp p-acp dt js; p-acp dt j-jn n1 vbz vvn p-acp dt n1;
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and his obedience thereunto is universal, Rom. 6.17.
and his Obedience thereunto is universal, Rom. 6.17.
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And the more of Gods authority there is in the Law, the deeper impression it hath upon the spirit.
And the more of God's Authority there is in the Law, the Deeper impression it hath upon the Spirit.
cc dt av-dc pp-f npg1 n1 a-acp vbz p-acp dt n1, dt jc-jn n1 pn31 vhz p-acp dt n1.
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Thirdly, I was also upright before him, and I kept me from mine iniquity.
Thirdly, I was also upright before him, and I kept me from mine iniquity.
ord, pns11 vbds av av-j p-acp pno31, cc pns11 vvd pno11 p-acp po11 n1.
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A sincere heart hath the most serious resolutions, the most unfeigned detestations, and therefore the greatest and the most diligent watchings against his own iniquity, that sin to which his nature is most prone,
A sincere heart hath the most serious resolutions, the most unfeigned detestations, and Therefore the greatest and the most diligent watchings against his own iniquity, that since to which his nature is most prove,
dt j n1 vhz dt av-ds j n2, dt av-ds j n2, cc av dt js cc dt av-ds j n2-vvg p-acp po31 d n1, cst n1 p-acp r-crq po31 n1 vbz av-ds j,
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and wherein he is most apt (and hath commonly been) to be ensnared. In the words are two things.
and wherein he is most apt (and hath commonly been) to be Ensnared. In the words Are two things.
cc c-crq pns31 vbz av-ds j (cc vhz av-j vbn) pc-acp vbi vvn. p-acp dt n2 vbr crd n2.
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First Davids profession of his sincerity. Secondly, his testification of it. First, I was upright NONLATINALPHABET perfect, there is a two-fold perfection;
First Davids profession of his sincerity. Secondly, his testification of it. First, I was upright perfect, there is a twofold perfection;
np1 npg1 n1 pp-f po31 n1. ord, po31 n1 pp-f pn31. ord, pns11 vbds j j, pc-acp vbz dt n1 n1;
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First a legal perfection, which is a perfect conformity in nature, and in life to the Law of God;
First a Legal perfection, which is a perfect conformity in nature, and in life to the Law of God;
ord dt j n1, r-crq vbz dt j n1 p-acp n1, cc p-acp n1 p-acp dt n1 pp-f np1;
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such as was in Adam in the state of his innocency, and this the Papists contend to be attainable even in this life;
such as was in Adam in the state of his innocency, and this the Papists contend to be attainable even in this life;
d c-acp vbds p-acp np1 p-acp dt n1 pp-f po31 n1, cc d dt njp2 vvb pc-acp vbi j av p-acp d n1;
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but here, Who can say my heart is clean? or I am purged from my sin? therefore surely this was not the perfection David here speaks of,
but Here, Who can say my heart is clean? or I am purged from my since? Therefore surely this was not the perfection David Here speaks of,
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for his failings were known and confessed by himself, and remain upon record, known and read of all men.
for his failings were known and confessed by himself, and remain upon record, known and read of all men.
p-acp po31 n2-vvg vbdr vvn cc vvn p-acp px31, cc n1 p-acp n1, vvn cc vvn pp-f d n2.
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Secondly, there is an evangelical perfection, a perfection according to the tenour of the second Covenant, and this is two-fold.
Secondly, there is an Evangelical perfection, a perfection according to the tenor of the second Covenant, and this is twofold.
ord, pc-acp vbz dt j n1, dt n1 vvg p-acp dt n1 pp-f dt ord n1, cc d vbz n1.
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First, in a mans Justification, and so a man is perfefectly justified that is in Christ;
First, in a men Justification, and so a man is perfefectly justified that is in christ;
ord, p-acp dt ng1 n1, cc av dt n1 vbz av-j vvn cst vbz p-acp np1;
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for, we are made the righteousness of God in him, 2 Cor. 5.22.
for, we Are made the righteousness of God in him, 2 Cor. 5.22.
p-acp, pns12 vbr vvn dt n1 pp-f np1 p-acp pno31, crd np1 crd.
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So we are said to be compleat in Christ, and by his blood to have no more conscience of sin.
So we Are said to be complete in christ, and by his blood to have no more conscience of since.
av pns12 vbr vvn pc-acp vbi j p-acp np1, cc p-acp po31 n1 pc-acp vhi dx dc n1 pp-f n1.
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So the Church is said to be all fair, and to have no spot in her;
So the Church is said to be all fair, and to have no spot in her;
av dt n1 vbz vvn p-acp vbb d j, cc pc-acp vhi dx n1 p-acp pno31;
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and so, by one offering the Lord hath for ever perfected them that be sanctified; Heb. 10.14.
and so, by one offering the Lord hath for ever perfected them that be sanctified; Hebrew 10.14.
cc av, p-acp crd n1 dt n1 vhz p-acp av vvn pno32 cst vbb vvn; np1 crd.
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Secondly, a perfection of Sanctification, and this is perfect in the parts of it, that is, 1 Thes. 5.23. when a man is sanctified throughout; that is, in every part, though he be not perfectly sanctified in any part;
Secondly, a perfection of Sanctification, and this is perfect in the parts of it, that is, 1 Thebes 5.23. when a man is sanctified throughout; that is, in every part, though he be not perfectly sanctified in any part;
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(13) sermon (DIV2)
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perfect holiness is the aim of the Saints upon earth, though it be only the reward of the Saints in heaven;
perfect holiness is the aim of the Saints upon earth, though it be only the reward of the Saints in heaven;
j n1 vbz dt n1 pp-f dt n2 p-acp n1, cs pn31 vbb av-j dt n1 pp-f dt n2 p-acp n1;
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and here God accepts of the will for the deed, and looks upon the things that they aim at as already attained, for his end;
and Here God accepts of the will for the deed, and looks upon the things that they aim At as already attained, for his end;
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in their predestination was their conformity to the image of his son, Rom. 8.29.
in their predestination was their conformity to the image of his son, Rom. 8.29.
p-acp po32 n1 vbds po32 n1 p-acp dt n1 pp-f po31 n1, np1 crd.
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And according to that end, the Lord looks upon them as Christ shall present them, without spot, or wrinkle, or any such thing;
And according to that end, the Lord looks upon them as christ shall present them, without spot, or wrinkle, or any such thing;
np1 vvg p-acp d n1, dt n1 vvz p-acp pno32 c-acp np1 vmb vvi pno32, p-acp n1, cc n1, cc d d n1;
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so that they that are perfect, First, in the perfection of their holiness. Secondly, in their aims.
so that they that Are perfect, First, in the perfection of their holiness. Secondly, in their aims.
av cst pns32 cst vbr j, ord, p-acp dt n1 pp-f po32 n1. ord, p-acp po32 n2.
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Thirdly, it shall at last end in perfection, When that which is perfect is come,
Thirdly, it shall At last end in perfection, When that which is perfect is come,
ord, pn31 vmb p-acp ord n1 p-acp n1, c-crq cst r-crq vbz j vbz vvn,
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then that which is in part shall be done away, and they shall be the souls of just men made perfect, Heb. 12. And it is this last that is the perfection God ascribes to his people; to Noah, Gen. 6.9. to Abraham, Gen. 17.2. Job 1.1. there is a perfection with men, as Paul saith he was, Phil. 3. Concerning the righteousness of the Law blameless; then that which is in part shall be done away, and they shall be the Souls of just men made perfect, Hebrew 12. And it is this last that is the perfection God ascribes to his people; to Noah, Gen. 6.9. to Abraham, Gen. 17.2. Job 1.1. there is a perfection with men, as Paul Says he was, Philip 3. Concerning the righteousness of the Law blameless;
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but though I know nothing by my self, yet I am not thereby justified;
but though I know nothing by my self, yet I am not thereby justified;
p-acp cs pns11 vvb pix p-acp po11 n1, av pns11 vbm xx av vvn;
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for the eyes of the Lord they are pure eyes, and he looks not as man looks;
for the eyes of the Lord they Are pure eyes, and he looks not as man looks;
p-acp dt n2 pp-f dt n1 pns32 vbr j n2, cc pns31 vvz xx p-acp n1 vvz;
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men look upon the appearance, but God looks upon the heart. There are three expressions of this in the Scripture.
men look upon the appearance, but God looks upon the heart. There Are three expressions of this in the Scripture.
n2 vvb p-acp dt n1, cc-acp np1 vvz p-acp dt n1. pc-acp vbr crd n2 pp-f d p-acp dt n1.
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First, to walk with God, as its said of Enoch, Gen. 5.22. and Noah, Gen. 6.9. Secondly, Abraham, Gen. 17.2. God says, Walk before me; the word is, NONLATINALPHABET in the sight and presence of God, having alwaies a respect unto his allseeing eye.
First, to walk with God, as its said of Enoch, Gen. 5.22. and Noah, Gen. 6.9. Secondly, Abraham, Gen. 17.2. God Says, Walk before me; the word is, in the sighed and presence of God, having always a respect unto his All-seeing eye.
ord, pc-acp vvi p-acp np1, c-acp pn31|vbz vvn pp-f np1, np1 crd. cc np1, np1 crd. ord, np1, np1 crd. np1 vvz, vvb p-acp pno11; dt n1 vbz, p-acp dt n1 cc n1 pp-f np1, vhg av dt n1 p-acp po31 j n1.
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Thirdly, there is a walking after God, Numb. 14.24. Caleb walked after God: and to follow the Lamb wheresoever he goes;
Thirdly, there is a walking After God, Numb. 14.24. Caleb walked After God: and to follow the Lamb wheresoever he Goes;
ord, pc-acp vbz dt vvg p-acp np1, j. crd. np1 vvd p-acp np1: cc pc-acp vvi dt n1 c-crq pns31 vvz;
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that is, in reference unto the precepts of God, the providences of God, and the pattern and example of God,
that is, in Referente unto the Precepts of God, the providences of God, and the pattern and Exampl of God,
cst vbz, p-acp n1 p-acp dt n2 pp-f np1, dt n2 pp-f np1, cc dt n1 cc n1 pp-f np1,
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and these three expressions set forth a choice perfection. First, in all a mans waies to have an eye to Gods presence.
and these three expressions Set forth a choice perfection. First, in all a men ways to have an eye to God's presence.
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Secondly, to see God going before him in his precepts, and his providence, and example, to be imitators of him. Thirdly, to walk with him;
Secondly, to see God going before him in his Precepts, and his providence, and Exampl, to be imitators of him. Thirdly, to walk with him;
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that is, in all these to enjoy Communion with him, and to approve a mans heart unto him,
that is, in all these to enjoy Communion with him, and to approve a men heart unto him,
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as David doth here, I was upright before him. Hence observe:
as David does Here, I was upright before him. Hence observe:
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First, that a godly man may have his heart upright and perfect, even in the imperfect on of his waies.
First, that a godly man may have his heart upright and perfect, even in the imperfect on of his ways.
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Secondly, a man that is sincere is in Gods account a perfect man:
Secondly, a man that is sincere is in God's account a perfect man:
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sincerity is the truth of all grace, the highest pitch that is to be attained here.
sincerity is the truth of all grace, the highest pitch that is to be attained Here.
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Thirdly, sinceerity of heart gives a man boldness, even in the presence of God, notwithstanding many failings.
Thirdly, sinceerity of heart gives a man boldness, even in the presence of God, notwithstanding many failings.
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The Lord doth charge the Angels with folly, Iob 4.18. how much more man that dwells in a house of clay? David whose faith had failed, and he said, I shall one day perish by the hand of Saul;The Lord does charge the Angels with folly, Job 4.18. how much more man that dwells in a house of clay? David whose faith had failed, and he said, I shall one day perish by the hand of Saul;
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and his tongue had faltered also to Abimilech the Priest;
and his tongue had faltered also to Abimelech the Priest;
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three or four several lies he had told, yet David can say to God, that he was perfect with him, for all that;
three or four several lies he had told, yet David can say to God, that he was perfect with him, for all that;
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it is a strange boldness that the Saints have in the presence of God, by vertue of the New Covenant, all their sins shall be laid open at the last day as a canceld bond, that they wonder how they shall look upon them and not blush,
it is a strange boldness that the Saints have in the presence of God, by virtue of the New Covenant, all their Sins shall be laid open At the last day as a canceled bound, that they wonder how they shall look upon them and not blush,
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but the same spirit of son-ship that shall give them perfect boldness then, doth give them boldness in a great measure, begins in this life;
but the same Spirit of sonship that shall give them perfect boldness then, does give them boldness in a great measure, begins in this life;
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that they shall be able to say, Neither height nor depth, &c. Nothing shall separate us from the love of Christ.
that they shall be able to say, Neither height nor depth, etc. Nothing shall separate us from the love of christ.
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Now for the testification of it, how did he prove this perfection? Why by this, I have kept my self from mine iniquity;
Now for the testification of it, how did he prove this perfection? Why by this, I have kept my self from mine iniquity;
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the word in the Hebrew, NONLATINALPHABET some interpreters do refer unto his enemies that he had many corrupt affections that were ready to break forth,
the word in the Hebrew, Some Interpreters do refer unto his enemies that he had many corrupt affections that were ready to break forth,
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and in all this time he had very great temptations, but yet his care had been to keep them under, that they got not the power over him;
and in all this time he had very great temptations, but yet his care had been to keep them under, that they god not the power over him;
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sometimes his unbelief did arise, and he was full of despairing thoughts: to see that all men were lyers, and the promise of God would fail them:
sometime his unbelief did arise, and he was full of despairing thoughts: to see that all men were liars, and the promise of God would fail them:
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sometimes the revenge of his spirit did arise, that he had motions to avenge himself with his own hand,
sometime the revenge of his Spirit did arise, that he had motions to avenge himself with his own hand,
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and sometimes the impatience of his spirit in reference unto the mercy promised, that he could not stay Gods time,
and sometime the impatience of his Spirit in Referente unto the mercy promised, that he could not stay God's time,
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but to have used indirect means to accomplish it:
but to have used indirect means to accomplish it:
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but he did watch against all these, and did not suffer them to carry him headlong, &c. But there are some Interpreters that commonly refer itun to someproper and peculiar evil,
but he did watch against all these, and did not suffer them to carry him headlong, etc. But there Are Some Interpreters that commonly refer itun to someproper and peculiar evil,
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and way of sinning that David had respect unto here, which the Fathers commonly call peccatum in delitiis, a mans special darling, and beloved sin;
and Way of sinning that David had respect unto Here, which the Father's commonly call peccatum in delitiis, a men special darling, and Beloved since;
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and what ever that was, David testified his uprightness by it, that his care was to keep himself from it.
and what ever that was, David testified his uprightness by it, that his care was to keep himself from it.
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[ Keep himself ] who made man his own Keeper? its the Lord that is his Keeper:[ Keep himself ] who made man his own Keeper? its the Lord that is his Keeper:
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He is the Keeper of Israel, and the preserver of man; He is the Keeper of Israel, and the preserver of man;
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if a man cannot keep himself from sorrow, how is he able to keep himself from sin? God indeed in our first conversion works upon us as he did upon the earth or Adams body in Paradise,
if a man cannot keep himself from sorrow, how is he able to keep himself from since? God indeed in our First conversion works upon us as he did upon the earth or Adams body in Paradise,
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before he breathed a soul into it, and made it a living creature; such a power as Christ put forth upon Lazarus in his grave;
before he breathed a soul into it, and made it a living creature; such a power as christ put forth upon Lazarus in his grave;
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for we are dead in trespasses and sins; for we Are dead in Trespasses and Sins;
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but yet being living, he must walk and act of himself, the Lord will have us to co-operate together with him,
but yet being living, he must walk and act of himself, the Lord will have us to cooperate together with him,
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for we are built upon Christ, not as dead, but as living stones, 1 Pet. 2.5. The grace whereby we are made alive is his, and the power is his, he it is that works in us both to will and to do:
for we Are built upon christ, not as dead, but as living stones, 1 Pet. 2.5. The grace whereby we Are made alive is his, and the power is his, he it is that works in us both to will and to do:
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when we perform any thing, and yet by his grace we do it also: ille facit ut nos faciamus, quae praecepit.
when we perform any thing, and yet by his grace we do it also: Isle facit ut nos Faciamus, Quae praecepit.
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So we are said to cleanse our selves, 2 Cor. 7.1. and to purge our selves, 2 Tim. 2.21. and to keep our selves, 1 Joh. 5.19. he keeps himself that the wicked one toucheth him not, &c. Grace is the new creature a new nature: So we Are said to cleanse our selves, 2 Cor. 7.1. and to purge our selves, 2 Tim. 2.21. and to keep our selves, 1 John 5.19. he keeps himself that the wicked one touches him not, etc. Grace is the new creature a new nature:
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& therefore hath sympathy and antipathy answerable thereunto, to desire the things that make for it,
& Therefore hath Sympathy and antipathy answerable thereunto, to desire the things that make for it,
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and to rise up against the things that are against it, as all other natures in the world have a principle to seek their own preservation. Doctrine.
and to rise up against the things that Are against it, as all other nature's in the world have a principle to seek their own preservation. Doctrine.
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Hence the Doctrine is, Even the best and dearest of Gods people have some sins that they are more prone to then others;
Hence the Doctrine is, Even the best and dearest of God's people have Some Sins that they Are more prove to then Others;
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which may be called their own iniquity. which may be called their own iniquity.
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Secondly, that the main power of grace is seen and exercised in a mans preservation from these.
Secondly, that the main power of grace is seen and exercised in a men preservation from these.
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Thirdly, that for a man by the power of grace to be active against these, is a special testification of an upright heart.
Thirdly, that for a man by the power of grace to be active against these, is a special testification of an upright heart.
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Here first, we are to enquire what is a mans own iniquity? Secondly, what is it for a man to keep himself from it.
Here First, we Are to inquire what is a men own iniquity? Secondly, what is it for a man to keep himself from it.
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Thirdly, how and in what respects is this a sign of a sincere and a perfect heart? Fourthly, apply it?
Thirdly, how and in what respects is this a Signen of a sincere and a perfect heart? Fourthly, apply it?
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First, what is a mans own iniquity? Here consider, in every man by nature sin doth reign, and a man is in just judgement given up unto the power of it;
First, what is a men own iniquity? Here Consider, in every man by nature since does Reign, and a man is in just judgement given up unto the power of it;
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quod venditur, transit in potestatem ementis: but the reign of sin is double, virtual and actual;quod venditur, transit in potestatem ementis: but the Reign of since is double, virtual and actual;
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virtual, so every sin doth reign, for it is original sin, the Law in the members that is properly the King,
virtual, so every since does Reign, for it is original since, the Law in the members that is properly the King,
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and in preparation as the Kingdom of sin shall require;
and in preparation as the Kingdom of since shall require;
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sometimes it requires a man to commit this sin, and then another, and many times makes men commit those sins that before they abhorred and started at the thought of,
sometime it requires a man to commit this since, and then Another, and many times makes men commit those Sins that before they abhorred and started At the Thought of,
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as we see it in Hazael.
as we see it in hazael.
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But the actual reign of sin, is commonly of some particular master-lust, which is as the vice-roy over all the rest of the sins in the soul,
But the actual Reign of since, is commonly of Some particular master-lust, which is as the viceroy over all the rest of the Sins in the soul,
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and commands them all as Lord paramount, and makes them all subservient and subordinate unto it,
and commands them all as Lord paramount, and makes them all subservient and subordinate unto it,
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and this is according to custom, calling, constitution, abilities, relations, and according to the different administrations of the spirit of God;
and this is according to custom, calling, constitution, abilities, relations, and according to the different administrations of the Spirit of God;
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for though God be not the Author of sin, yet he is the Orderer of sin.
for though God be not the Author of since, yet he is the Orderer of since.
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So that, it is that way of sin and death that a man choseth to himself, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth chose unto himself to follow with greatest sweetness and contentment,
So that, it is that Way of since and death that a man chooses to himself, he having looked abroad upon all the contentment's of the world, his own corrupt inclination does chosen unto himself to follow with greatest sweetness and contentment,
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and delight, as that wherein the happiness of his life consists; that as in the body there is in every one some predominant humor;
and delight, as that wherein the happiness of his life consists; that as in the body there is in every one Some predominant humour;
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So there is in the body of sin also;
So there is in the body of since also;
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That as in the natural man, though there be all the faculties, yet some faculties are in some more lively and vigorous then in others, some are more witty, some are more strong, some quick of sight, some have a ready ear,
That as in the natural man, though there be all the faculties, yet Some faculties Are in Some more lively and vigorous then in Others, Some Are more witty, Some Are more strong, Some quick of sighed, Some have a ready ear,
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and others a nimble tongue, &c. So it is in the old man also, there is all the power of sin in an unregenerate man,
and Others a nimble tongue, etc. So it is in the old man also, there is all the power of since in an unregenerate man,
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but in some more dexterous one way then another;
but in Some more dexterous one Way then Another;
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as men in the choice of calling, some have a greater inclination to one thing then to another,
as men in the choice of calling, Some have a greater inclination to one thing then to Another,
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so it is in the choice of contentments also:
so it is in the choice of contentment's also:
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as in the appetite for food, so it is in lust, being nothing else but the appetite of the creature corrupted to some sinful object.
as in the appetite for food, so it is in lust, being nothing Else but the appetite of the creature corrupted to Some sinful Object.
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As in the regenerate man, though there be the whole new man wrought, all graces at once,
As in the regenerate man, though there be the Whole new man wrought, all graces At once,
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yet there are some peculiar graces wherein some men excell above others; Abraham in faith; and Moses in meekness; Job in patience; Joseph in chastity;
yet there Are Some peculiar graces wherein Some men excel above Others; Abraham in faith; and Moses in meekness; Job in patience; Joseph in chastity;
av a-acp vbr d j n2 c-crq d n2 vvi p-acp n2-jn; np1 p-acp n1; cc np1 p-acp n1; n1 p-acp n1; np1 p-acp n1;
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David in height of spiritual affections; Solomon in wisdom;David in height of spiritual affections; Solomon in Wisdom;
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and in zeal Hezokiah: and therefore we shall in Scripture read it after, that there was none before him,
and in zeal Hezokiah: and Therefore we shall in Scripture read it After, that there was none before him,
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nor none such shall arise after him; it is to be understood in reference unto their peculiar graces, wherein they did excell, as their proper excellency;nor none such shall arise After him; it is to be understood in Referente unto their peculiar graces, wherein they did excel, as their proper excellency;
ccx pix av vmb vvi p-acp pno31; pn31 vbz pc-acp vbi vvn p-acp n1 p-acp po32 j n2, c-crq pns32 vdd vvi, c-acp po32 j n1;
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so it is in the old man, there be peculiar corruptions, the whole body of sin is in every man,
so it is in the old man, there be peculiar corruptions, the Whole body of since is in every man,
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but yet some sins are more predominant in some men more then others, as Jeroboam for idolatry,
but yet Some Sins Are more predominant in Some men more then Others, as Jeroboam for idolatry,
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and Herod his uncleanness, Baalam his ambition, Cam his envy, Corah his gain-saying, and Esau his prophaness, Ismael was a scoffer,
and Herod his uncleanness, Balaam his ambition, Cam his envy, Corah his gainsaying, and Esau his profaneness, Ishmael was a scoffer,
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and Judas his coveteousness, the young man in the Gospel was a worldling, &c. and this is the sin that a man may truly and properly call his own;
and Judas his covetousness, the young man in the Gospel was a worldling, etc. and this is the since that a man may truly and properly call his own;
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and though the raigning power of this sin be broken in a mans conversion, yet there are the remainders of corruption that Satan will assault a man again withall,
and though the reigning power of this since be broken in a men conversion, yet there Are the remainders of corruption that Satan will assault a man again withal,
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and varnish it so over, that the man shall fall in love with it;
and varnish it so over, that the man shall fallen in love with it;
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and as Tertullian saith of an apple which is rotten on the one side, men may not be drawn to like it when that is discoverd,
and as Tertullian Says of an apple which is rotten on the one side, men may not be drawn to like it when that is discovered,
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yet if it looks well on the other side, a man may be induced by that fair appearance to taste it, &c. And Satan will think to enter at the same door,
yet if it looks well on the other side, a man may be induced by that fair appearance to taste it, etc. And Satan will think to enter At the same door,
av cs pn31 vvz av p-acp dt j-jn n1, dt n1 vmb vbi vvn p-acp d j n1 pc-acp vvi pn31, av cc np1 vmb vvi pc-acp vvi p-acp dt d n1,
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and by the same Dalilah that he formerly prevailed with, he will try to prevail again;
and by the same Delilah that he formerly prevailed with, he will try to prevail again;
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and the former pleasure of the sin will offer it self to a man, so that even to a godly man it will be a hard thing to keep himself from this iniquity.
and the former pleasure of the since will offer it self to a man, so that even to a godly man it will be a hard thing to keep himself from this iniquity.
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Secondly, what is it for a man to keep himself from his iniquity? I shall a little open this to you in six particulars.
Secondly, what is it for a man to keep himself from his iniquity? I shall a little open this to you in six particulars.
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First, he takes care to keep the evil of that sin alwaies in his eye,
First, he Takes care to keep the evil of that since always in his eye,
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and to keep himself lo• … in this consideration, that he hath been guilty of it in times past:
and to keep himself lo• … in this consideration, that he hath been guilty of it in times past:
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as we see, Pauls darling lust was persecution in the daies of his unregeneracy, and he never lets that go out of his mind, to humble him, 1 Tim. 1.15. I was a persecutor, and I was an avenger:
as we see, Paul's darling lust was persecution in the days of his unregeneracy, and he never lets that go out of his mind, to humble him, 1 Tim. 1.15. I was a persecutor, and I was an avenger:
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and when the blood of thy Martyr Stephen was shed, I was consenting unto his death,
and when the blood of thy Martyr Stephen was shed, I was consenting unto his death,
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and kept the cloaths of them that slew him, &c. And last of all, Christ was seen of me,
and kept the clothes of them that slew him, etc. And last of all, christ was seen of me,
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as of one born out of due time, not worthy to be called an Apostle, the least of Saints, the greatest of sinners, I persecuted the Church of God; as of one born out of due time, not worthy to be called an Apostle, the least of Saints, the greatest of Sinners, I persecuted the Church of God;
c-acp pp-f pi vvn av pp-f j-jn n1, xx j pc-acp vbi vvn dt n1, dt ds pp-f n2, dt js pp-f n2, pns11 vvn dt n1 pp-f np1;
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what sins soever he left out in his confession, he never forgets that from day to day.
what Sins soever he left out in his Confessi, he never forgets that from day to day.
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Secondly, there is no sin that the heart of man is more perfectly set against:
Secondly, there is no since that the heart of man is more perfectly Set against:
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ind eed as a godly mans opposition unto sin is universal, as well as his obedience unto God, there will be a hatred of every false way;
ind eed as a godly men opposition unto since is universal, as well as his Obedience unto God, there will be a hatred of every false Way;
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but yet he hates that sin most, and breaks out against it with the greatest detestation, by which God hath been most dishonoured,
but yet he hates that since most, and breaks out against it with the greatest detestation, by which God hath been most dishonoured,
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and whereby his conscience hath been most inslaved in times past, Hos. 14.8.
and whereby his conscience hath been most enslaved in times past, Hos. 14.8.
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They shall say, what have I to do any more with Idols? they did formerly think their choicest gold scarce good enough to frame their Idols of,They shall say, what have I to do any more with Idols? they did formerly think their Choicest gold scarce good enough to frame their Idols of,
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but now they think no place bad enough to cast them upon, Esa. 2.20. and 30.22.
but now they think no place bad enough to cast them upon, Isaiah 2.20. and 30.22.
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To the moles and to the bats, and they shall cast them away as a menstrous cloath, and say unto them, Get you hence, &c.To the Moles and to the bats, and they shall cast them away as a menstruous cloth, and say unto them, Get you hence, etc.
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Thirdly, he is in this above all other sins most jealous of his heart; he fears it in respect of every occasion, and opportunity, and temptation.
Thirdly, he is in this above all other Sins most jealous of his heart; he fears it in respect of every occasion, and opportunity, and temptation.
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Peter, his evil was frowardness and self confidence; there was no sin that after Peters fall he was further from, Joh. 21.21. Lord thou knowst I love thee; Peter, his evil was frowardness and self confidence; there was no since that After Peter's fallen he was further from, John 21.21. Lord thou Knowest I love thee;
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no more comparisons now, &c. So Austin being often insnared in uncleanness in his younger time, he was most careful to avoid all occasions of it afterwards, &c.
no more comparisons now, etc. So Austin being often Ensnared in uncleanness in his younger time, he was most careful to avoid all occasions of it afterwards, etc.
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Fourthly, this sin he prayes most against;
Fourthly, this since he prays most against;
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and if it be a Devil, thats the way to cast it out, and usually it will not go out any other way, he doth it by fasting and prayer,
and if it be a devil, thats the Way to cast it out, and usually it will not go out any other Way, he does it by fasting and prayer,
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and calls in the assistance of Christ and his Almighty power for his preservation. Fifthly, he turns the edge of the threatning against this sin;
and calls in the assistance of christ and his Almighty power for his preservation. Fifthly, he turns the edge of the threatening against this since;
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for the same method that the spirit of God doth use, that doth the soul also use,
for the same method that the Spirit of God does use, that does the soul also use,
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for sin will die by no other sword, Dan. 4.27.
for since will die by no other sword, Dan. 4.27.
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Nebuchadnezars sin had been cruelty and oppression, now he would have him break it off, by shewing mercy to the poor,Nebuchadnezars since had been cruelty and oppression, now he would have him break it off, by showing mercy to the poor,
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as before he had made many poor:
as before he had made many poor:
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Iohn Baptist that preached to Herod, who heard him gladly, yet he sticks at his Herodias: & Paul being to preach to Felix, a corrupt and a lascivious Judge, he doth it of righteousness, and temperance, and judgement to come; John Baptist that preached to Herod, who herd him gladly, yet he sticks At his Herodias: & Paul being to preach to Felix, a corrupt and a lascivious Judge, he does it of righteousness, and temperance, and judgement to come;
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and John met with their peculiar sin, which was selfishness in the people, extortion in the publican,
and John met with their peculiar since, which was selfishness in the people, extortion in the publican,
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and violence and rapine in the souldiers; and Christ to the woman of Canaan, Go call thy husband, Ioh. 14.16.
and violence and rapine in the Soldiers; and christ to the woman of Canaan, Go call thy husband, John 14.16.
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And to the young man, One thing thou lackest, go sell all that thou hast;
And to the young man, One thing thou Lackest, go fell all that thou hast;
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so, a man that knows the corruption that oftnest leads him captive, he sets the edge of the word against it.
so, a man that knows the corruption that oftenest leads him captive, he sets the edge of the word against it.
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Sixthly he doth endeavour to grow up in the contrary grace, and strengthens it by all means;
Sixthly he does endeavour to grow up in the contrary grace, and strengthens it by all means;
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as we see Zacheus his sin was worldliness and defrauding, now he grew in restitution and liberality;
as we see Zacchaeus his since was worldliness and defrauding, now he grew in restitution and liberality;
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the sin of the Jaylor was cruelty, now he grows up in courtesie; and Paul was a persecutor, but now a preacher:
the since of the Jailor was cruelty, now he grows up in courtesy; and Paul was a persecutor, but now a preacher:
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he thinks he can never do enough to advance and exalt that which before he did labour to his utmost endeavour to destroy, I laboured more abundantly then they all.
he thinks he can never do enough to advance and exalt that which before he did labour to his utmost endeavour to destroy, I laboured more abundantly then they all.
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Thirdly, How doth this prove a sincere heart? First, This doth shew a man to be truly affected with Gods dishonour;
Thirdly, How does this prove a sincere heart? First, This does show a man to be truly affected with God's dishonour;
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there is no way of evil wherein he hath so much dishonoured God as in this;
there is no Way of evil wherein he hath so much dishonoured God as in this;
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now looking upon sin, as a wrong unto God, that wherein he hath dishonoured God most with, that he is affected most with.
now looking upon since, as a wrong unto God, that wherein he hath dishonoured God most with, that he is affected most with.
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Secondly, This is a sin that he hath found the power of Satan most in,
Secondly, This is a since that he hath found the power of Satan most in,
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and his own weakness most unable to resist, and therefore against this sin he sets himself with the greatest earnestness, this his sin did lie at his door in the guilt of it, Gen. 4.7.
and his own weakness most unable to resist, and Therefore against this since he sets himself with the greatest earnestness, this his since did lie At his door in the guilt of it, Gen. 4.7.
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which is a miserable thing, talem habere Janitorem. This he did in the guilt of it, most fear,
which is a miserable thing, talem habere Janitorem. This he did in the guilt of it, most Fear,
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and therefore this in the power and dominion of it he doth most hate, which he doth shew a holy revenge against.
and Therefore this in the power and dominion of it he does most hate, which he does show a holy revenge against.
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Thirdly, This shews the truth of a mans self-denial, and his hatred against sin:
Thirdly, This shows the truth of a men self-denial, and his hatred against since:
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there be some members in the body of sin, that a man can be content to have them pared when they grow troublesom excrements,
there be Some members in the body of since, that a man can be content to have them pared when they grow troublesome excrements,
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or prejudice him in his reputation or advance in the world:
or prejudice him in his reputation or advance in the world:
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but now for a man willingly to cut off a right hand, and pluck out a right eye, when a man comes to that once, that he will not spare his darling, he may be sure he hates sin indeed.
but now for a man willingly to Cut off a right hand, and pluck out a right eye, when a man comes to that once, that he will not spare his darling, he may be sure he hates since indeed.
cc-acp av c-acp dt n1 av-j pc-acp vvi a-acp dt j-jn n1, cc vvi av dt j-jn n1, c-crq dt n1 vvz p-acp d a-acp, cst pns31 vmb xx vvi po31 n-jn, pns31 vmb vbi j pns31 vvz n1 av.
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Fourthly, This shews forth the sincerity of a mans love to God:
Fourthly, This shows forth the sincerity of a men love to God:
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for Christ saith he that loves Father or Mother more then me, House or Land, that will not part with these when God shall call for them, he is not worthy of me;
for christ Says he that loves Father or Mother more then me, House or Land, that will not part with these when God shall call for them, he is not worthy of me;
c-acp np1 vvz pns31 cst vvz n1 cc n1 av-dc cs pno11, n1 cc n1, cst vmb xx vvi p-acp d c-crq np1 vmb vvi p-acp pno32, pns31 vbz xx j pp-f pno11;
(13) sermon (DIV2)
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now if a man part with what is deerest, then his love to Christ is in truth;
now if a man part with what is dearest, then his love to christ is in truth;
av cs dt n1 n1 p-acp r-crq vbz js-jn, cs po31 n1 p-acp np1 vbz p-acp n1;
(13) sermon (DIV2)
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Abrahams love to God appeared in this, that he did not spare Isaac; so we should do as a token that Gods infinite love commanded us to part with it;Abrahams love to God appeared in this, that he did not spare Isaac; so we should do as a token that God's infinite love commanded us to part with it;
np1 n1 p-acp np1 vvd p-acp d, cst pns31 vdd xx vvi np1; av pns12 vmd vdi p-acp dt n1 cst n2 j n1 vvd pno12 pc-acp vvi p-acp pn31;
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as he spared not his son, so shall we commend our love to God in this also, to part with that morsel that we have tasted the greatest sweetness in. Use.
as he spared not his son, so shall we commend our love to God in this also, to part with that morsel that we have tasted the greatest sweetness in. Use.
c-acp pns31 vvd xx po31 n1, av vmb pns12 vvi po12 n1 p-acp np1 p-acp d av, pc-acp vvi p-acp d n1 cst pns12 vhb vvn dt js n1 p-acp. n1.
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Try the uprightness and sincerity of your hearts by this:
Try the uprightness and sincerity of your hearts by this:
vvb dt n1 cc n1 pp-f po22 n2 p-acp d:
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can you say that you have kept you from your own iniquity? many men profess Religion,
can you say that you have kept you from your own iniquity? many men profess Religion,
vmb pn22 vvi cst pn22 vhb vvn pn22 p-acp po22 d n1? d n2 vvb n1,
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and may go far in a form of Godliness, and yet still their hearts run on after their former darlings. Job 20.11,12,13. A sin that many a man carries with him to his grave, and a man lies down in his grave with his bones full of a sin, that hath been bred and grown up with a man from his youth.
and may go Far in a from of Godliness, and yet still their hearts run on After their former darlings. Job 20.11,12,13. A since that many a man carries with him to his grave, and a man lies down in his grave with his bones full of a since, that hath been bred and grown up with a man from his youth.
cc vmb vvi av-j p-acp dt n1 pp-f n1, cc av av po32 n2 vvn a-acp p-acp po32 j n2-jn. np1 crd. dt n1 cst d dt n1 vvz p-acp pno31 p-acp po31 n1, cc dt n1 vvz a-acp p-acp po31 n1 p-acp po31 n2 j pp-f dt n1, cst vhz vbn vvn cc vvn a-acp p-acp dt n1 p-acp po31 n1.
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But how should a man know what that sin is?
But how should a man know what that since is?
cc-acp q-crq vmd dt n1 vvb r-crq d n1 vbz?
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First, It may be that which you may count a small sin, and that which may lie in lawful things;
First, It may be that which you may count a small since, and that which may lie in lawful things;
ord, pn31 vmb vbi d r-crq pn22 vmb vvi dt j n1, cc cst r-crq vmb vvi p-acp j n2;
(13) sermon (DIV2)
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the yong mans darling was covetousness, and the thorny ground, their lusts ran out in a lawful way, Mat. 13 22. A mans individual love to a wife, to a child, &c. may draws a mans love from God, and ruin him, &c.
the young men darling was covetousness, and the thorny ground, their Lustiest ran out in a lawful Way, Mathew 13 22. A men Individu love to a wife, to a child, etc. may draws a men love from God, and ruin him, etc.
dt j ng1 j-jn vbds n1, cc dt j n1, po32 n2 vvd av p-acp dt j n1, np1 crd crd dt ng1 j-jn n1 p-acp dt n1, p-acp dt n1, av vmb vvz dt ng1 n1 p-acp np1, cc vvi pno31, av
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Secondly, this sin may be so far snibbed and pruned by the word, that for a long time it may not appear, Heb. 12.15.
Secondly, this since may be so Far snibbed and pruned by the word, that for a long time it may not appear, Hebrew 12.15.
ord, d n1 vmb vbi av av-j vvn cc vvn p-acp dt n1, cst p-acp dt j n1 pn31 vmb xx vvi, np1 crd.
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A root of bitterness, yet it may lie hid as a root in the ground a long time,A root of bitterness, yet it may lie hid as a root in the ground a long time,
dt n1 pp-f n1, av pn31 vmb vvi vvn p-acp dt n1 p-acp dt n1 dt j n1,
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and a man may cast it out at last, and afterward he may return unto his vomit.
and a man may cast it out At last, and afterwards he may return unto his vomit.
cc dt n1 vmb vvi pn31 av p-acp ord, cc av pns31 vmb vvi p-acp po31 n1.
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Thirdly, A mans darling may change with the change of a mans condition, and some occasion that may present it self;
Thirdly, A men darling may change with the change of a men condition, and Some occasion that may present it self;
ord, dt ng1 n-jn vmb vvi p-acp dt n1 pp-f dt ng1 n1, cc d n1 cst vmb vvi pn31 n1;
(13) sermon (DIV2)
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what was Sauls and Jehues Sin before they came unto the Crown we know not;
what was Saul's and Jehu's since before they Come unto the Crown we know not;
r-crq vbds np1 cc np1 n1 c-acp pns32 vvd p-acp dt n1 pns12 vvb xx;
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but surely it was that wherein their lust did afterward run out, the establishing of the Kingdom upon their posterity:
but surely it was that wherein their lust did afterwards run out, the establishing of the Kingdom upon their posterity:
cc-acp av-j pn31 vbds d c-crq po32 n1 vdd av vvi av, dt n-vvg pp-f dt n1 p-acp po32 n1:
(13) sermon (DIV2)
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wantonness may be the darling of a mans youth, and worldliness the darling of his age,
wantonness may be the darling of a men youth, and worldliness the darling of his age,
n1 vmb vbi dt n-jn pp-f dt ng1 n1, cc n1 dt n-jn pp-f po31 n1,
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and a mans being raised unto honour, and having the opportunities that he had not in times past, the lust may run in another channel, he having now such an opportunity that before he never expected.
and a men being raised unto honour, and having the opportunities that he had not in times past, the lust may run in Another channel, he having now such an opportunity that before he never expected.
cc dt ng1 vbg vvn p-acp n1, cc vhg dt n2 cst pns31 vhd xx p-acp n2 j, dt n1 vmb vvi p-acp j-jn n1, pns31 vhg av d dt n1 cst a-acp pns31 av-x vvd.
(13) sermon (DIV2)
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How may a man know what it is? First, It is that where a mans treasure is, Mat. 6.21. there a mans heart is.
How may a man know what it is? First, It is that where a men treasure is, Mathew 6.21. there a men heart is.
q-crq vmb dt n1 vvb r-crq pn31 vbz? ord, pn31 vbz cst c-crq dt ng1 n1 vbz, np1 crd. a-acp dt ng1 n1 vbz.
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Now all things do taste best at the fountain, and grapes at the wine-press: Now a mans thoughts are the immediate issues of the soul;
Now all things do taste best At the fountain, and grapes At the winepress: Now a men thoughts Are the immediate issues of the soul;
av d n2 vdb vvi js p-acp dt n1, cc n2 p-acp dt n1: av dt ng1 n2 vbr dt j n2 pp-f dt n1;
(13) sermon (DIV2)
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let me ask thee where are thy thoughts in the midst of thy imployments? thou art impatient till thou have leasure to take up thy mind wholly with thy treasure;
let me ask thee where Are thy thoughts in the midst of thy employments? thou art impatient till thou have leisure to take up thy mind wholly with thy treasure;
vvb pno11 vvi pno21 c-crq vbr po21 n2 p-acp dt n1 pp-f po21 n2? pns21 vb2r j c-acp pns21 vhb n1 pc-acp vvi a-acp po21 n1 av-jn p-acp po21 n1;
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and as Sampson, when thou returnest unto thy self, thy retreats unto thy Dalilah.
and as Sampson, when thou returnest unto thy self, thy retreats unto thy Delilah.
cc c-acp np1, c-crq pns21 vv2 p-acp po21 n1, po21 n2 p-acp po21 np1.
(13) sermon (DIV2)
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Secondly, What sin is most sweet to thee, and brings thee in most delight and pleasure? Iob 20.11. It is sweeter to a man then any thing else, all other sins have not that sweetness that this one sin hath:
Secondly, What since is most sweet to thee, and brings thee in most delight and pleasure? Job 20.11. It is Sweeten to a man then any thing Else, all other Sins have not that sweetness that this one since hath:
ord, q-crq n1 vbz av-ds j p-acp pno21, cc vvz pno21 p-acp av-ds n1 cc n1? np1 crd. pn31 vbz jc p-acp dt n1 av d n1 av, d j-jn n2 vhb xx d n1 cst d crd n1 vhz:
(13) sermon (DIV2)
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it is the meat that his soul lives upon from day to day, Psal. 11.3. Wicked mens dainties.
it is the meat that his soul lives upon from day to day, Psalm 11.3. Wicked men's dainties.
pn31 vbz dt n1 cst po31 n1 vvz p-acp p-acp n1 p-acp n1, np1 crd. j ng2 n2-j.
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Thirdly, this sin a man favours most, and hides most, he cannot endure to have it crost,
Thirdly, this since a man favours most, and hides most, he cannot endure to have it crossed,
ord, d n1 dt n1 vvz av-ds, cc vvz av-ds, pns31 vmbx vvi pc-acp vhi pn31 vvn,
(13) sermon (DIV2)
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as we see in Haman, Hest. 5.13. being crost in his ambition, if his darling be not pleased, all other things will do a man no good;
as we see in Haman, Hest. 5.13. being crossed in his ambition, if his darling be not pleased, all other things will do a man no good;
c-acp pns12 vvb p-acp np1, np1 crd. vbg vvn p-acp po31 n1, cs po31 j-jn vbi xx vvn, d j-jn n2 vmb vdi dt n1 dx j;
(13) sermon (DIV2)
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and Herod also, he will part with any thing, till it comes to his Herodias: this is a sweet morsel, he hid it under his tongue:
and Herod also, he will part with any thing, till it comes to his Herodias: this is a sweet morsel, he hid it under his tongue:
cc np1 av, pns31 vmb vvi p-acp d n1, c-acp pn31 vvz p-acp po31 np1: d vbz dt j n1, pns31 vvd pn31 p-acp po31 n1:
(13) sermon (DIV2)
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cannot endure to hear it reproved, &c. Fourthly, this sin makes all the rest of a mans lusts serviceable unto it;
cannot endure to hear it reproved, etc. Fourthly, this since makes all the rest of a men Lustiest serviceable unto it;
vmbx vvi pc-acp vvi pn31 vvn, av ord, d n1 vvz d dt n1 pp-f dt ng1 n2 j p-acp pn31;
(13) sermon (DIV2)
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indeed men in their unregenerate state do serve divers lusts and pleasures, but all other lusts are subject and subordinate to this one.
indeed men in their unregenerate state do serve diverse Lustiest and pleasures, but all other Lustiest Are Subject and subordinate to this one.
av n2 p-acp po32 j n1 vdb vvi j n2 cc n2, p-acp d j-jn n2 vbr j-jn cc j p-acp d crd.
(13) sermon (DIV2)
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Fifthly, if God have had any dealing with thy soul, any treaties by his spirit in common works, what kept thee off from Christ? what was the remora that thou couldst not come? it was Iudas covetousness,
Fifthly, if God have had any dealing with thy soul, any treaties by his Spirit in Common works, what kept thee off from christ? what was the remora that thou Couldst not come? it was Iudas covetousness,
ord, cs np1 vhb vhn d vvg p-acp po21 n1, d n2 p-acp po31 n1 p-acp j n2, r-crq vvd pno21 a-acp p-acp np1? q-crq vbds dt fw-la cst pns21 vmd2 xx vvi? pn31 vbds np1 n1,
(13) sermon (DIV2)
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and Herods uncleanness, and the young mans worldliness, after many heating motions, and they cool again, that man is in an ill condition, Ezek. 7.19. The stumbling block of their iniquity, Luke 8.13. There is a NONLATINALPHABET, an opportunity of temptation when such fall away.
and Herods uncleanness, and the young men worldliness, After many heating motions, and they cool again, that man is in an ill condition, Ezekiel 7.19. The stumbling block of their iniquity, Lycia 8.13. There is a, an opportunity of temptation when such fallen away.
cc npg1 n1, cc dt j ng1 n1, p-acp d n-vvg n2, cc pns32 vvb av, cst n1 vbz p-acp dt j-jn n1, np1 crd. dt j-vvg n1 pp-f po32 n1, av crd. pc-acp vbz dt, dt n1 pp-f n1 c-crq d vvb av.
(13) sermon (DIV2)
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Sixthly, what sin is it interrupts thee most in holy duties? for when all other lusts are kept out, Satan will be sure to set these darling sins on to speak for him,
Sixthly, what since is it interrupts thee most in holy duties? for when all other Lustiest Are kept out, Satan will be sure to Set these darling Sins on to speak for him,
j, r-crq n1 vbz pn31 vvz pno21 av-ds p-acp j n2? p-acp c-crq d j-jn n2 vbr vvn av, np1 vmb vbi j pc-acp vvi d j-jn n2 p-acp pc-acp vvi p-acp pno31,
(13) sermon (DIV2)
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and the corrupt part within a man will joyn with him that these may have audience,
and the corrupt part within a man will join with him that these may have audience,
cc dt j n1 p-acp dt n1 vmb vvi p-acp pno31 cst d vmb vhi n1,
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and when a subservient lust may not then be entertained, the darling may, Ezek. 31.33. Ioh. 13.27,30. after Christ had been upon the Mount, Satan tries their Communion by that, how their master-lust will take with them.
and when a subservient lust may not then be entertained, the darling may, Ezekiel 31.33. John 13.27,30. After christ had been upon the Mount, Satan tries their Communion by that, how their master-lust will take with them.
cc c-crq dt fw-fr n1 vmb xx av vbi vvn, dt n-jn vmb, np1 crd. np1 crd. p-acp np1 vhd vbn p-acp dt n1, np1 vvz po32 n1 p-acp d, c-crq po32 n1 vmb vvi p-acp pno32.
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Try your hearts, how you stand affected unto this from day to day, and so judge of the truth of your repentance and mortification,
Try your hearts, how you stand affected unto this from day to day, and so judge of the truth of your Repentance and mortification,
vvb po22 n2, c-crq pn22 vvb vvn p-acp d p-acp n1 p-acp n1, cc av vvb pp-f dt n1 pp-f po22 n1 cc n1,
(13) sermon (DIV2)
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and the measure of it by the subduing of your master-sin, for there is not a greater sign of an unsound heart,
and the measure of it by the subduing of your Master sin, for there is not a greater Signen of an unsound heart,
cc dt n1 pp-f pn31 p-acp dt j-vvg pp-f po22 n1, c-acp pc-acp vbz xx dt jc n1 pp-f dt j n1,
(13) sermon (DIV2)
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then for a man to reserve and delight in a master sin, and that root of bitterness will in time spring up,
then for a man to reserve and delight in a master since, and that root of bitterness will in time spring up,
av p-acp dt n1 pc-acp vvi cc vvi p-acp dt n1 n1, cc d n1 pp-f n1 vmb p-acp n1 vvi a-acp,
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and thou shalt again be defiled;
and thou shalt again be defiled;
cc pns21 vm2 av vbi vvn;
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and thou wilt afterwards return with the dog to his vomit, and it will be as a secret curse from God to thy soul,
and thou wilt afterwards return with the dog to his vomit, and it will be as a secret curse from God to thy soul,
cc pns21 vm2 av vvb p-acp dt n1 p-acp po31 n1, cc pn31 vmb vbi p-acp dt j-jn n1 p-acp np1 p-acp po21 n1,
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and this sin being only kept under for some time, it will as a dam to the water rise the higher,
and this since being only kept under for Some time, it will as a dam to the water rise the higher,
cc d n1 vbg av-j vvn p-acp p-acp d n1, pn31 vmb p-acp dt n1 p-acp dt n1 vvb dt jc,
(13) sermon (DIV2)
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and as fire covered, break forth with the greater violence, and make way for seven worse spirits, and so thy latter end will be worse then the beginning.
and as fire covered, break forth with the greater violence, and make Way for seven Worse spirits, and so thy latter end will be Worse then the beginning.
cc p-acp n1 vvn, vvb av p-acp dt jc n1, cc vvi n1 p-acp crd jc n2, cc av po21 d n1 vmb vbi jc cs dt n1.
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I should now have enlarged these motives, to stir you up to take heed of this sin; as,
I should now have enlarged these motives, to stir you up to take heed of this since; as,
pns11 vmd av vhi vvn d n2, pc-acp vvi pn22 a-acp pc-acp vvi n1 pp-f d n1; c-acp,
(13) sermon (DIV2)
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First, this sin will be the ground of thy Apostacy; the stumbling block of thy iniquity.
First, this since will be the ground of thy Apostasy; the stumbling block of thy iniquity.
ord, d n1 vmb vbi dt n1 pp-f po21 n1; dt j-vvg n1 pp-f po21 n1.
(13) sermon (DIV2)
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Secondly, this sin God will in Judgement give thee up to: restraining grace is a mercy:
Secondly, this since God will in Judgement give thee up to: restraining grace is a mercy:
ord, d n1 np1 vmb p-acp n1 vvb pno21 a-acp pc-acp: vvg n1 vbz dt n1:
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now for a man to have his lust let out, for a man to be as wicked as he will, to be let alone in sin, is a great Judgement, &c.
now for a man to have his lust let out, for a man to be as wicked as he will, to be let alone in since, is a great Judgement, etc.
av p-acp dt n1 pc-acp vhi po31 n1 vvb av, p-acp dt n1 pc-acp vbi a-acp j c-acp pns31 vmb, pc-acp vbi vvn av-j p-acp n1, vbz dt j n1, av
(13) sermon (DIV2)
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Thirdly, this will be thy torment for ever, Rev. 1.8. so much pleasure as she hath had, so much torment give her;
Thirdly, this will be thy torment for ever, Rev. 1.8. so much pleasure as she hath had, so much torment give her;
ord, d vmb vbi po21 n1 c-acp av, n1 crd. av d n1 c-acp pns31 vhz vhn, av av-d vvi vvi pno31;
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the worm of conscience shal be in the gnawing of this sin above all others, &c.
the worm of conscience shall be in the gnawing of this since above all Others, etc.
dt n1 pp-f n1 vmb vbi p-acp dt j-vvg pp-f d n1 p-acp d n2-jn, av
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I should also have shewed you, that these darling sins are either personal, or national, or Church sins:
I should also have showed you, that these darling Sins Are either personal, or national, or Church Sins:
pns11 vmd av vhi vvn pn22, cst d j-jn n2 vbr d j, cc j, cc n1 n2:
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and I should have given you instances of each of these:
and I should have given you instances of each of these:
cc pns11 vmd vhi vvn pn22 n2 pp-f d pp-f d:
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as First, for personal stubborness in Pharoah, gain-saying in Corah, envy in Saul, churlishness in Nabal, ambition in Absolom, intemperance in Felix, &c. Secondly, National;
as First, for personal Stubbornness in Pharaoh, gainsaying in Corah, envy in Saul, churlishness in Nabal, ambition in Absalom, intemperance in Felix, etc. Secondly, National;
c-acp ord, p-acp j n1 p-acp np1, j p-acp np1, vvb p-acp np1, n1 p-acp np1, n1 p-acp np1, n1 p-acp fw-la, av ord, np1;
(13) sermon (DIV2)
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Curiosity in the Athenians, Acts 17.21. and cruelty in the Babalonians, robberie in the Caldeans, &c. Thirdly, Church sins, Idolatry was found in Israel, having those amongst them, that teach false Doctrine of Balaam;
Curiosity in the Athenians, Acts 17.21. and cruelty in the Babalonians, robbery in the Chaldaeans, etc. Thirdly, Church Sins, Idolatry was found in Israel, having those among them, that teach false Doctrine of balaam;
n1 p-acp dt njp2, n2 crd. cc n1 p-acp dt njp2, n1 p-acp dt njp2, av ord, n1 n2, n1 vbds vvn p-acp np1, vhg d p-acp pno32, cst vvb j n1 pp-f np1;
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and the Nicolaitans in the Church of Smyrna; suffering the woman Jezebel to deceive and seduce my servants, in the Church of Thyatira; having a name to live in the Church of Sardis; being luke-warm in the Church of Laodicea; and the Nicolaitans in the Church of Smyrna; suffering the woman Jezebel to deceive and seduce my Servants, in the Church of Thyatira; having a name to live in the Church of Sardis; being lukewarm in the Church of Laodicea;
cc dt njp2 p-acp dt n1 pp-f np1; vvg dt n1 np1 pc-acp vvi cc vvi po11 n2, p-acp dt n1 pp-f np1; vhg dt n1 pc-acp vvi p-acp dt n1 pp-f np1; vbg j p-acp dt n1 pp-f np1;
(13) sermon (DIV2)
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and abusing Church-power to the persecution of the Saints in the Church of Rome; no man may buy or sell that hath not the mark of the beast, and there is sellingof the souls of men,
and abusing Church power to the persecution of the Saints in the Church of Room; no man may buy or fell that hath not the mark of the beast, and there is sellingof the Souls of men,
cc vvg n1 p-acp dt n1 pp-f dt n2 p-acp dt n1 pp-f vvb; dx n1 vmb vvi cc vvi cst vhz xx dt n1 pp-f dt n1, cc pc-acp vbz av dt n2 pp-f n2,
(13) sermon (DIV2)
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and making merchandize of them, &c. First, personal sins. I should now have proved that there are such sins.and making merchandise of them, etc. First, personal Sins. I should now have proved that there Are such Sins.
cc vvg n1 pp-f pno32, av ord, j n2. pns11 vmd av vhi vvn d a-acp vbr d n2.
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Secondly, how a man should know what it is in him that is his Darling sin.
Secondly, how a man should know what it is in him that is his Darling since.
ord, c-crq dt n1 vmd vvi r-crq pn31 vbz p-acp pno31 cst vbz po31 j-jn n1.
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Thirdly, that this sin above all other sins is to be denyed. But I cannot more enlarge;
Thirdly, that this since above all other Sins is to be denied. But I cannot more enlarge;
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The Lord give you the spirit of wisdom and understanding. Let us look to God for a Blessing. The Lord give you the Spirit of Wisdom and understanding. Let us look to God for a Blessing.
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