The danger of greatnesse: or Uzziah his exaltation and destruction: set forth in a sermon preached before the Right Honourable the Lords and Commons assembled in Parliament, and the reverend Assembly of Divines, in the church of Martins in the Fields, the 14th day of January, 1645. being a speciall day of humiliation set apart to seek God, for his direction in the setling of the great worke of church-government. / By Jeremiah Whitaker, a member of the Assembly of Divines.
The Danger of Greatnesse, OR, Vzziah his Exaltation and Destruction: IN A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in PARLIAMENT,
The Danger of Greatness, OR, Uzziah his Exaltation and Destruction: IN A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in PARLIAMENT,
and the Reverend Assembly of DIVINES, in the Church of Martins in the Fields, the 14th day of January, 1645. being a speciall day of Humiliation set apart to seek God,
and the Reverend Assembly of DIVINES, in the Church of Martins in the Fields, the 14th day of January, 1645. being a special day of Humiliation Set apart to seek God,
for his direction in the setling of the great worke of Church-Government. 2 CHRON. 26.15, 16. He was helped marvellously, till he was made strong, but, when he was made strong, his heart was lifted up to his destruction.
for his direction in the settling of the great work of Church-Government. 2 CHRONICLES. 26.15, 16. He was helped marvellously, till he was made strong, but, when he was made strong, his heart was lifted up to his destruction.
WE are met here this day as they at Ahavah, to afflict our selves before God, to seek of him a right way for our selves and our little ones, for the present and future generations.
WE Are met Here this day as they At Ahavah, to afflict our selves before God, to seek of him a right Way for our selves and our little ones, for the present and future generations.
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The childe hath been a long time at the birth (we begin to fear lest the wombe should be over-great with it) hitherto we have not had ability or wisedom to bring forth.
The child hath been a long time At the birth (we begin to Fear lest the womb should be overgreat with it) hitherto we have not had ability or Wisdom to bring forth.
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The words, I read them not as a charge, but as a caution, they are a story, not a prophecy. A relation of a great man, a great Prince and Governour in the Land of Judah, raised up to a miracle of eminency,
The words, I read them not as a charge, but as a caution, they Are a story, not a prophecy. A Relation of a great man, a great Prince and Governor in the Land of Judah, raised up to a miracle of eminency,
The tragaedy is very dolefull, but I hope it is acted, not now in acting; we read it as a thing done, not now in doing. The good Lord keep it as a story, not a prophecy: a story for us, not a story of us, that after generations may not rise up and write this sad Epitaph upon your tombes, Here lyes that Parliament, that was helped marvellously, till it was made strong, ••t Men they were made strong,
The tragedy is very doleful, but I hope it is acted, not now in acting; we read it as a thing done, not now in doing. The good Lord keep it as a story, not a prophecy: a story for us, not a story of us, that After generations may not rise up and write this sad Epitaph upon your tombs, Here lies that Parliament, that was helped marvellously, till it was made strong, ••t Men they were made strong,
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then, &c. The former part of the next all the inhabitants of the world may apply to you, the vision is plain in characters legible, the truth of it undeniable.
then, etc. The former part of the next all the inhabitants of the world may apply to you, the vision is plain in characters legible, the truth of it undeniable.
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For the later part, I say as Daniel, when he came to interpret the dream to Nebuchadnezzar, My Lord, let the dream be to them that hate you, and the interpretation to your and the Lords enemies.
For the later part, I say as daniel, when he Come to interpret the dream to Nebuchadnezzar, My Lord, let the dream be to them that hate you, and the Interpretation to your and the lords enemies.
and hath set you on high to be Physicians of this bleeding state, this languishing dying Church. You have need (as all Physicians have) to be well versed in that part which is called NONLATINALPHABET,
and hath Set you on high to be Physicians of this bleeding state, this languishing dying Church. You have need (as all Physicians have) to be well versed in that part which is called,
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how have the later times adventured upon Anatomies, diffecting the dead; that they might preserve the living? I bring you this day to a sad Anatomy of a great man;
how have the later times adventured upon Anatomies, diffecting the dead; that they might preserve the living? I bring you this day to a sad Anatomy of a great man;
give me leave to open how he rose, how he became great, how he fell so suddenly, so irrecoverably, what was his disease, how he took the surfet, how the disease was bred, fomented,
give me leave to open how he rose, how he became great, how he fell so suddenly, so irrecoverably, what was his disease, how he took the surfeit, how the disease was bred, fomented,
and became insensible, till it proved fatall. A dolefull spectacle, but our God would have us learn by precedents as well as by rules, else had he never added so many examples to his precepts. And all these things are written for our learning, and they happened to them as types and ensamples to us, and are recorded for our admonition, upon whom the ends of the world are come,
and became insensible, till it proved fatal. A doleful spectacle, but our God would have us Learn by precedents as well as by rules, Else had he never added so many Examples to his Precepts. And all these things Are written for our learning, and they happened to them as types and ensamples to us, and Are recorded for our admonition, upon whom the ends of the world Are come,
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In the words be entreated to consider, 1. The Person here recorded. 2. The enlargements bestowed upon this person. 3. His abuse of those enlargements. 4. The miseries that fell upon him for that abuse.
In the words be entreated to Consider, 1. The Person Here recorded. 2. The enlargements bestowed upon this person. 3. His abuse of those enlargements. 4. The misery's that fell upon him for that abuse.
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in a good land, over a people, which God had called out to himself to be his peculiar treasure. 3. His prosperity, higher then most of his predecessours:
in a good land, over a people, which God had called out to himself to be his peculiar treasure. 3. His Prosperity, higher then most of his predecessors:
From the dayes of Jehoshaphat till the reign of Ʋzziah, the time had been very sad to the people, and destruct ve to the Princes, for sundry generations.
From the days of Jehoshaphat till the Reign of Ʋzziah, the time had been very sad to the people, and destruct we to the Princes, for sundry generations.
You may read of Jehoram the son of Jehoshaphat, a desperate Politician, that the Lord smote him in his bowels with an incurable disease, that his bowels rotted out by reason of his sicknesse.
You may read of jehoram the son of Jehoshaphat, a desperate Politician, that the Lord smote him in his bowels with an incurable disease, that his bowels rotted out by reason of his sickness.
Ahaziah his son had but a short reign, but one year, and then cut off by sudden death, for coming to lorain King of Israel, he fell into the hands of Iohn the son of Nimshi who slew him.
Ahaziah his son had but a short Reign, but one year, and then Cut off by sudden death, for coming to lorraine King of Israel, he fell into the hands of John the son of Nimshi who slew him.
Ioash is miraculously preserved, and for a time exalted greatly, but after his heart departed from the Lord, and his own servants conspired against him,
Joash is miraculously preserved, and for a time exalted greatly, but After his heart departed from the Lord, and his own Servants conspired against him,
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After him Amaziah, a Prince of great abilities, renowned a while for his victories, but revolting from God, there was a strange conspiracy against him in Ierusalem,
After him Amaziah, a Prince of great abilities, renowned a while for his victories, but revolting from God, there was a strange Conspiracy against him in Ierusalem,
and having got great power into their hands, they employed it rather to the advantage of their own designes, then the procuring the peoples welfare, accounting the highest honour of sovereignty, to consist rather in being feared, then in being loved: and when the Princes remembred not their bounds in ruling, the people forgot their limits in obeying.
and having god great power into their hands, they employed it rather to the advantage of their own designs, then the procuring the peoples welfare, accounting the highest honour of sovereignty, to consist rather in being feared, then in being loved: and when the Princes remembered not their bounds in ruling, the people forgotten their Limits in obeying.
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His commendations are very great. 1. He did that which was right in the sight of the Lord, vers. 4. that is one great argument of goodnesse, not to please ourselves, not to doe that which seems good in our own eyes,
His commendations Are very great. 1. He did that which was right in the sighed of the Lord, vers. 4. that is one great argument of Goodness, not to please ourselves, not to do that which seems good in our own eyes,
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but in those things that be crosse to our sinfull nature, and are repugnant to the course of a sinfull world, in these things to displease our selves, that we may please our God, is a great argument of integrity.
but in those things that be cross to our sinful nature, and Are repugnant to the course of a sinful world, in these things to displease our selves, that we may please our God, is a great argument of integrity.
5. and what course can you imagin better then to seek God? whom if we seek, we shall finde, and in finding whom, we shall surely finde all good desireable, all good whereof we are capable. His Saints are described frequently by this character, Psal. 9.10.22.26.24.6 &c.
5. and what course can you imagine better then to seek God? whom if we seek, we shall find, and in finding whom, we shall surely find all good desirable, all good whereof we Are capable. His Saints Are described frequently by this character, Psalm 9.10.22.26.24.6 etc.
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Secondly, he sought the Lord, a duty very good, if we seek him for himself, seek him to enjoy him, and place our happinesse in communion with him; and not seek him to serve our turns on him,
Secondly, he sought the Lord, a duty very good, if we seek him for himself, seek him to enjoy him, and place our happiness in communion with him; and not seek him to serve our turns on him,
as the Jews sought our Saviour for loaves, and worldlings for corn and wine. For Ʋzziah he sought the Lord, but its added, in the dayes of Zachariah, who had understanding in the visions of God;
as the jews sought our Saviour for loaves, and worldlings for corn and wine. For Ʋzziah he sought the Lord, but its added, in the days of Zachariah, who had understanding in the visions of God;
which are like the expressions that God uses before of Ioash, Chap. 24.2. Who did right all the dayes of Iehojada, but after the death of good Iohojada, Ioashes revolt is evident, 2 Chron. 24.17.
which Are like the expressions that God uses before of Joash, Chap. 24.2. Who did right all the days of Iehojada, but After the death of good Iohojada, Ioashes revolt is evident, 2 Chronicles 24.17.
However it was, the Lord hath left his name under a darke cloud, he hath set him as a Beacon on a mountain, and an Ensigne upon an hill. As Judges hang up notorious malefactours in chains, to be a terrour to all spectatours:
However it was, the Lord hath left his name under a dark cloud, he hath Set him as a Beacon on a mountain, and an Ensign upon an hill. As Judges hang up notorious malefactors in chains, to be a terror to all spectators:
and he cries to all that passe by the way, stand, and see, and remember, and consider, that you may learn, and fiar, and do no such thing. God doth not only gibbet his open adversaries;
and he cries to all that pass by the Way, stand, and see, and Remember, and Consider, that you may Learn, and fiar, and do no such thing. God does not only gibbet his open Adversaries;
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as its said of Doeg, the righteous shall see, and fear, and say, Lo, this is the man that made not God his strength, &c. but the Lord records the lusts if his Saints, as well as the graces.
as its said of Doeg, the righteous shall see, and Fear, and say, Lo, this is the man that made not God his strength, etc. but the Lord records the Lustiest if his Saints, as well as the graces.
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4. When sinfull creatures, after wonderfull deliverances, suffer themselves to be lifted up, then all their rise is but the fore-runner of ruin, their lifting up, is but for casting down, and the issue is this, it ends in their greater desolation.
4. When sinful creatures, After wonderful Deliverances, suffer themselves to be lifted up, then all their rise is but the forerunner of ruin, their lifting up, is but for casting down, and the issue is this, it ends in their greater desolation.
Men may doe many things right materially in the sight of the Lord, and yet themselves either may not be upright, or in particulars fall from their uprightnesse; in opening whereof consider two partienlars.
Men may do many things right materially in the sighed of the Lord, and yet themselves either may not be upright, or in particulars fallen from their uprightness; in opening whereof Consider two partienlars.
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The action for the substance of it abstracted and considered in it self, may be such as God commands, commends and rewards: but if we take an action formally with the Motives, Ends,
The actium for the substance of it abstracted and considered in it self, may be such as God commands, commends and rewards: but if we take an actium formally with the Motives, Ends,
and all other necessary circumstances required to make an act truly right, then it is certain, that where the tree is evil, it cannot bring forth good fruit.
and all other necessary Circumstances required to make an act truly right, then it is certain, that where the tree is evil, it cannot bring forth good fruit.
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2. Inlian objects the integrity of Fabritius; Fabius, Scipio, Regulus, he answers, How can true justice be in them who are not just? How could they be just,
2. Indian objects the integrity of Fabritius; Fabius, Scipio, Regulus, he answers, How can true Justice be in them who Are not just? How could they be just,
4. Vertues and vices are distinguished, not by bare acts performed, but by ends intended; a covetous person abstains from revenging himself by Law, not our of love to mercy,
4. Virtues and vices Are distinguished, not by bore acts performed, but by ends intended; a covetous person abstains from revenging himself by Law, not our of love to mercy,
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5. An ambitious person relieves the poor, rights the oppressed, this is good, but if it be to be seen of men, he doth that which is right, but not righteously.
5. an ambitious person relieves the poor, rights the oppressed, this is good, but if it be to be seen of men, he does that which is right, but not righteously.
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and their acts if compleatly considered, are extreamly incompleat: either, 1. Swerving from the right rule, Col 2.23. Isa. 29.13. 2. Or not aiming at aright end, Gods glory. 1 Cor. 10.31. Mat. 5.16.
and their acts if completely considered, Are extremely incomplete: either, 1. Swerving from the right Rule, Col 2.23. Isaiah 29.13. 2. Or not aiming At aright end, God's glory. 1 Cor. 10.31. Mathew 5.16.
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5. Being void of faith and love, the act is carried to an end; that is either not good, or if good, its some particular good, not that good which is universall.
5. Being void of faith and love, the act is carried to an end; that is either not good, or if good, its Some particular good, not that good which is universal.
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But though the h•art of men be not upright, yet they may do many things that in themselves are right. 1. Such acts as are commanded for the matter of them: 2. Such as whereby naturall conscience any be quiet, Rom. 2.15. 3. Whereby Gods will in part is fulfilled, as the Assyrian did upon Ierusalem, 4. Whereby other men may be benefited.
But though the h•art of men be not upright, yet they may do many things that in themselves Are right. 1. Such acts as Are commanded for the matter of them: 2. Such as whereby natural conscience any be quiet, Rom. 2.15. 3. Whereby God's will in part is fulfilled, as the assyrian did upon Ierusalem, 4. Whereby other men may be benefited.
5. Whereby in the day of their account, though their souls be not saved, yet their torments may be lessened: and so right, 6. As God in this life may acknowledge them to their praise, and reward them for their comfort. I need not spend time in examples, Ahab, 1 King. 21.29. humbles himself greatly, therefore evil deferred.
5. Whereby in the day of their account, though their Souls be not saved, yet their torments may be lessened: and so right, 6. As God in this life may acknowledge them to their praise, and reward them for their Comfort. I need not spend time in Examples, Ahab, 1 King. 21.29. humbles himself greatly, Therefore evil deferred.
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Iebu in a great zeal, destroyes the worship and worshipper• of Baal. God commends the act for good, in 2 King. 10.30.31. Thou hast done well in executing that which was right is mine eyes:
Jebu in a great zeal, Destroys the worship and worshipper• of Baal. God commends the act for good, in 2 King. 10.30.31. Thou hast done well in executing that which was right is mine eyes:
Amaziah goes far in denying his own credit, disdeigning an arm of flesh, disbanding an hundred thousand mighty men of valour, at the voice of the Prophet, chusing rather to adventure their anger, and the losse of his hundred talents,
Amaziah Goes Far in denying his own credit, disdaining an arm of Flesh, disbanding an hundred thousand mighty men of valour, At the voice of the Prophet, choosing rather to adventure their anger, and the loss of his hundred Talents,
Many a man, whose inward parts are very rottennesse, may frequent all ordinances, loving all outward priviledges, be very forward in any externall performance, represse sin in others,
Many a man, whose inward parts Are very rottenness, may frequent all ordinances, loving all outward privileges, be very forward in any external performance, repress since in Others,
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1. From the strength of externall ordinances dispensed I•ash, all the dayes of Iehojada, is forward in reformation, his zeal more forward then the Prophets.
1. From the strength of external ordinances dispensed I•ash, all the days of Iehojada, is forward in Reformation, his zeal more forward then the prophets.
2. From common grace received, corruptions are o•t kepti•• by restraining grace, when the heart is 〈 … 〉 grace, and lusts are not only restrained, but many common gifts and graces may be conferred. There ••• that go far towards the Kingdom of God, yet fall short of it; their mindes enlight•ed.
2. From Common grace received, corruptions Are o•t kepti•• by restraining grace, when the heart is 〈 … 〉 grace, and Lustiest Are not only restrained, but many Common Gifts and graces may be conferred. There ••• that go Far towards the Kingdom of God, yet fallen short of it; their minds enlight•ed.
that wicked strumpet, that meets the young man to allure him, said, I have peace-offerings with me, I have paid my vows this day, therefore came I forth to meet thee. Therefore, saith she.
that wicked strumpet, that meets the young man to allure him, said, I have peace-offerings with me, I have paid my vows this day, Therefore Come I forth to meet thee. Therefore, Says she.
Those lewd women which lay with the prophane sons of Eli, pretend sanctity, and assembled themselves at the door of the Tabernacle of the Congregation, as if they desired to be servants of the Lord,
Those lewd women which lay with the profane Sons of Eli, pretend sanctity, and assembled themselves At the door of the Tabernacle of the Congregation, as if they desired to be Servants of the Lord,
he cares not who hath the mouth or the lips, so he possesseth the heart; and whiles the strong man keeps the house all things are in peace. 5. From worldly concurrences.
he Cares not who hath the Mouth or the lips, so he Possesses the heart; and while the strong man keeps the house all things Are in peace. 5. From worldly concurrences.
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Its an easie thing to reform those evils, which if they stand up will keep us low, and till they be laid low, we cannot get up. In the dayes of Iosiah, the people were marvellously forward in the worke of reformation;
Its an easy thing to reform those evils, which if they stand up will keep us low, and till they be laid low, we cannot get up. In the days of Josiah, the people were marvellously forward in the work of Reformation;
yet his excellencies were so many, and his commendations from God so great, that most Interpreters incline to esteem this opinion to be not only more charitable,
yet his excellencies were so many, and his commendations from God so great, that most Interpreters incline to esteem this opinion to be not only more charitable,
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That its possible for men in the main to be upright, yet in many particulars they may decline from their uprightnesse, though in the truly regenerate there can be no intercision of grace, which is totall, because they are born of th• immortall seed of the word, and that seed abideth in them:
That its possible for men in the main to be upright, yet in many particulars they may decline from their uprightness, though in the truly regenerate there can be no intercision of grace, which is total, Because they Are born of th• immortal seed of the word, and that seed Abideth in them:
nor finally, because God hath promised to give them such an heart, as they shall not so depart from him, and they are kept through the power of God unto salvation:
nor finally, Because God hath promised to give them such an heart, as they shall not so depart from him, and they Are kept through the power of God unto salvation:
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and those speciall gifts of grace, when men are effectually called of God according to his purpose, they are without repentance on Gods part, who doth bestrow them,
and those special Gifts of grace, when men Are effectually called of God according to his purpose, they Are without Repentance on God's part, who does bestrew them,
for repentance unto salvation is never to be repented of, because the soul of a poor sinner that is converted to Christ, findes more good in Christ transcendently above all that it was possible for a man in a state of nature to imagin.
for Repentance unto salvation is never to be repented of, Because the soul of a poor sinner that is converted to christ, finds more good in christ transcendently above all that it was possible for a man in a state of nature to imagine.
But upright men, though they cannot fall away either totally or finally, yet they may decline in many particulars really, visibly; so far as that in respect of gifts and graces, and in respect of use and service to others, and of comforts to themselves, it may not be with them as in former times:
But upright men, though they cannot fallen away either totally or finally, yet they may decline in many particulars really, visibly; so Far as that in respect of Gifts and graces, and in respect of use and service to Others, and of comforts to themselves, it may not be with them as in former times:
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though the high-places were not removed, neverthelesse As•s heart was perfect with the Lord all his dayes, yet this Asa sinneth, in hiring Benhadad the King of Syria, to break his league with Baasha, in not relying upon the Lord, in not hearkning to the admonition of Hananiah: When he had thus sinned, he could not endure to be reproved, a very sad distemper, that a good man should be so far transported with lusts, that he had rather undergo the disease that would kill him, then endure the medicine that would heal him:
though the High-places were not removed, nevertheless As•s heart was perfect with the Lord all his days, yet this Asa Sinneth, in hiring Benhadad the King of Syria, to break his league with Baasha, in not relying upon the Lord, in not Harkening to the admonition of Hananiah: When he had thus sinned, he could not endure to be reproved, a very sad distemper, that a good man should be so Far transported with Lustiest, that he had rather undergo the disease that would kill him, then endure the medicine that would heal him:
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When corruptions are swelled so high that they cannot endure admonition, there is no possibility left to keep them within any bounds of moderation. And to all these sad declinings, there is added in the close,
When corruptions Are swelled so high that they cannot endure admonition, there is no possibility left to keep them within any bounds of moderation. And to all these sad declinings, there is added in the close,
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then a seeming Cephas or Apollo among them that are within? shall an Ahab humble himself greatly, a Iehn reform abuses of worship strenuously, shall an Herod do many things at the preaching of Iohn Baptist, shall Satan and his messengers transform themselves into Angels of light,
then a seeming Cephas or Apollo among them that Are within? shall an Ahab humble himself greatly, a John reform Abuses of worship strenuously, shall an Herod do many things At the preaching of John Baptist, shall Satan and his messengers transform themselves into Angels of Light,
and shall the children of the light lye covered under obscure darknesse? Shall a generation of men that knew not God, that were strangers from the Covenant of grace, that never called upon God, shall opposers go beyond professours? and they that could not endure so much as the form of godlinesse, shall they do things more justly, lesse partially, then those that professe the power of it? Surely our light is clearer, our rule is purer, our Master whom we serve is better, our hopes are higher, the rewards we expect are greater: shall we only in our lives be worse, when in all other priviledges we are better? What condition can be more sad, then that Judah should be guilty of more abominations then Sodom and Samaria? and what sentence more just, then that God should make Nineveh rise up and condemn this generation,
and shall the children of the Light lie covered under Obscure darkness? Shall a generation of men that knew not God, that were Strangers from the Covenant of grace, that never called upon God, shall opposers go beyond professors? and they that could not endure so much as the from of godliness, shall they do things more justly, less partially, then those that profess the power of it? Surely our Light is clearer, our Rule is Purer, our Master whom we serve is better, our hope's Are higher, the rewards we expect Are greater: shall we only in our lives be Worse, when in all other privileges we Are better? What condition can be more sad, then that Judah should be guilty of more abominations then Sodom and Samaria? and what sentence more just, then that God should make Nineveh rise up and condemn this generation,
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So we should never content our selves with any common grace received, with any externall act performed, till the Lord by an inward spirituall change hath carried us into a state beyond a reprobate:
So we should never content our selves with any Common grace received, with any external act performed, till the Lord by an inward spiritual change hath carried us into a state beyond a Reprobate:
Let not thy soul stay here, do you not all expect distinguishing comforts when you dye? Why to you not seek distinguishing graces while you live? Will a righteous God sever thee from the wicked in thy death, when thou art not at all severed from the wicked in thy life? It was a wise resolution of that great Prince, sirnamed Pius, If my delights be only those of sense and pleasure, these are common to brute beasts, whose sensitive comforts may be greater, because their senses are stronger;
Let not thy soul stay Here, do you not all expect distinguishing comforts when you die? Why to you not seek distinguishing graces while you live? Will a righteous God sever thee from the wicked in thy death, when thou art not At all severed from the wicked in thy life? It was a wise resolution of that great Prince, surnamed Pius, If my delights be only those of sense and pleasure, these Are Common to brutus beasts, whose sensitive comforts may be greater, Because their Senses Are Stronger;
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and to do whatever seems good to an eye of carnall sense and reason, this is common to men, with Phalaris, and Nero, and the like, who were rather monsters then men.
and to do whatever seems good to an eye of carnal sense and reason, this is Common to men, with Phalaris, and Nero, and the like, who were rather monsters then men.
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If in duties of an higher nature, I only minde those that are plausible to the world, this is no more then they may do who deny God, will betray their Countrey when it may be for their credit and advantage,
If in duties of an higher nature, I only mind those that Are plausible to the world, this is no more then they may do who deny God, will betray their Country when it may be for their credit and advantage,
As to enjoy comforts moderately, to endure discomforts patiently, to keep a contented quiet minde within in the midst of all the storms without, in life to overcome the fear of death, &c. Our Saviour leads us higher, bids us deny our selves, take up his crosse,
As to enjoy comforts moderately, to endure discomforts patiently, to keep a contented quiet mind within in the midst of all the storms without, in life to overcome the Fear of death, etc. Our Saviour leads us higher, bids us deny our selves, take up his cross,
and follow him, count all things but losse and dung to win Christ, and assures us, without these we cannot be his Disciples, that all perswasions to the contrary are meer presumptions,
and follow him, count all things but loss and dung to win christ, and assures us, without these we cannot be his Disciples, that all persuasions to the contrary Are mere presumptions,
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for except your righteousnesse shall not only equall, but exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
for except your righteousness shall not only equal, but exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
because he doth something that is right, that therefore he is righteous, that you are heirs of life (because you dwell under living ordinances:) the Sacraments may be full of life to others, not to you;
Because he does something that is right, that Therefore he is righteous, that you Are Heirs of life (Because you dwell under living ordinances:) the Sacraments may be full of life to Others, not to you;
God knows how to use foolish things wisely, weak things strongly, instruments that in themselves are bad, to ends very good. Jehn is employed to pull down Baal, and the house of Ahab that set Baal up. Many were used to build the Ark that saved others,
God knows how to use foolish things wisely, weak things strongly, Instruments that in themselves Are bad, to ends very good. Jehn is employed to pull down Baal, and the house of Ahab that Set Baal up. Many were used to built the Ark that saved Others,
therefore the Lord resolves, as soon as ever he hath performed his whole worke upon Mount Zion, then he will burn this rod in the fire, and will punish the stout heart of the King of Assyria,
Therefore the Lord resolves, as soon as ever he hath performed his Whole work upon Mount Zion, then he will burn this rod in the fire, and will Punish the stout heart of the King of Assyria,
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therefore rest not in this, that great victories are obtained, that the spirits begin to be made subject, but that your names are written in the book of life;
Therefore rest not in this, that great victories Are obtained, that the spirits begin to be made Subject, but that your names Are written in the book of life;
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1. Let your hearts be spirituall, even in acts that are in themselves but civil and temporall, a carnall man may perform duties that in themselves for the externall act are of a spirituall nature: but then his heart, and the grounds he goes upon are carnall. when the act is spirituall. But approve your hearts to God, not only to be spirituall in things spirituall,
1. Let your hearts be spiritual, even in acts that Are in themselves but civil and temporal, a carnal man may perform duties that in themselves for the external act Are of a spiritual nature: but then his heart, and the grounds he Goes upon Are carnal. when the act is spiritual. But approve your hearts to God, not only to be spiritual in things spiritual,
and the ground you go upon, and the end you aim at be good, and let the good you aim at be the highest, the most universall good, that is the rule we are bid to walke by, Whether you cat or drinke,
and the ground you go upon, and the end you aim At be good, and let the good you aim At be the highest, the most universal good, that is the Rule we Are bid to walk by, Whither you cat or drink,
4. If men may decline in many particulars from their uprightnesse, then take heed, stand fast in the faith, quit your selves like men, hold fast your integrity, be faithfull to the death, let no man take away your crown from you, lose not the things that you have wrought, but be constant, immoveable, alwayes abounding in the worke of the Lord, knowing that your labour shall not be in vain in the Lord.
4. If men may decline in many particulars from their uprightness, then take heed, stand fast in the faith, quit your selves like men, hold fast your integrity, be faithful to the death, let no man take away your crown from you, loose not the things that you have wrought, but be constant, immoveable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord.
This is clear in the example of Ʋzziah, if you consider, 1. The helpe it self. 2. The Authour of that helpe. 3. The Extent of this helpe from God, Wonderfully helped.
This is clear in the Exampl of Ʋzziah, if you Consider, 1. The help it self. 2. The Author of that help. 3. The Extent of this help from God, Wonderfully helped.
the NONLATINALPHABET, a great Counsellour, Souldier, and in forwardnesse in Religion exemplary: yet in all these admirable atchievements recorded of him, he was not only an agent, but recipient. The great victories obteined, had not their rise from his own abilities within, but from the helpe afforded him from above. Hence by the way is hinted this conclusion, That all created abilities which are inherent in us, are uneffectuall without assistance.
the, a great Counselor, Soldier, and in forwardness in Religion exemplary: yet in all these admirable achievements recorded of him, he was not only an agent, but recipient. The great victories obtained, had not their rise from his own abilities within, but from the help afforded him from above. Hence by the Way is hinted this conclusion, That all created abilities which Are inherent in us, Are uneffectual without assistance.
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God works both will and deed. We are not sufficient of our selves to thinke one good thought, how much lesse able to beleeve. It's not possible for a poor soul to move towards him, till moved by him, of his own we must give him.
God works both will and deed. We Are not sufficient of our selves to think one good Thought, how much less able to believe. It's not possible for a poor soul to move towards him, till moved by him, of his own we must give him.
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And in temporals, in the managing of all affairs private or publike, it's madnesse to rely upon an arm of flesh, for by mans own strength shall no man prevail.
And in temporals, in the managing of all affairs private or public, it's madness to rely upon an arm of Flesh, for by men own strength shall no man prevail.
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Man is an indigent creature when he is at the best, and no creuted excellency can be raised to a condition of independency, so that helped he must be if he bring mighty things to pasle.
Man is an indigent creature when he is At the best, and no creuted excellency can be raised to a condition of independency, so that helped he must be if he bring mighty things to pasle.
and vers. 7. God helped him against the Philistims, and against the Arabians, &c. He had the helpe of men, of means, a numerous Army, expert Commanders, a confluence of all externall concurrence to helpe him,
and vers. 7. God helped him against the philistines, and against the Arabians, etc. He had the help of men, of means, a numerous Army, expert Commanders, a confluence of all external concurrence to help him,
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yet even these, from the bounty of God affording, and all these insufficient to make him strong without Gods helpe assisting. No helpe, no assistance effectuall without divine concurrence.
yet even these, from the bounty of God affording, and all these insufficient to make him strong without God's help assisting. No help, no assistance effectual without divine concurrence.
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The worst of Princes have been forced to confesse it, if the Lord do not helpe, whence shall I helpe thee, said that King of Israel to the woman that had boyled her own son for food in the famine of Samaria. The Saints triumph in this acknowledgement, our helpe standeth in the Name of the Lord that made Heaven and earth. They disdeigned humane considences;
The worst of Princes have been forced to confess it, if the Lord do not help, whence shall I help thee, said that King of Israel to the woman that had boiled her own son for food in the famine of Samaria. The Saints triumph in this acknowledgement, our help Stands in the Name of the Lord that made Heaven and earth. They disdained humane Coincidences;
2. When the people were in a great heat and height, and their hand had been very heavy upon the royall family, did not God helpe wonderfully to quench all those storms,
2. When the people were in a great heat and height, and their hand had been very heavy upon the royal family, did not God help wonderfully to quench all those storms,
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3. Was it not the mighty worke of God, not only to overpower the hearts of the people at home, that they had an heart to submit, when power was in their hands to resist, but also that God should subdue all his enemies abroad? The Philistims, the Arabians, and the Ammonites gave gifts to Ʋzziah.
3. Was it not the mighty work of God, not only to overpower the hearts of the people At home, that they had an heart to submit, when power was in their hands to resist, but also that God should subdue all his enemies abroad? The philistines, the Arabians, and the Ammonites gave Gifts to Ʋzziah.
4. Consider the great honour God put upon him, that he was loved of his friends, feared by his enemies, honoured by the neuters, and his name spread far abroad to the entring in of Egypt, vers. 8. 5. God gave him a wise heart, to improve all those opportunities that were put into his hands.
4. Consider the great honour God put upon him, that he was loved of his Friends, feared by his enemies, honoured by the neuters, and his name spread Far abroad to the entering in of Egypt, vers. 8. 5. God gave him a wise heart, to improve all those opportunities that were put into his hands.
He fortified himself exceedingly: His victories far greater then any of the Kings of Iudals that lived before him from the time of David: His magnificent works equall (if not superiour) to any, from the dayes of Sol•mon: He built towers in Ierusalem at the Corner-gate,
He fortified himself exceedingly: His victories Far greater then any of the Kings of Iudals that lived before him from the time of David: His magnificent works equal (if not superior) to any, from the days of Sol•mon: He built towers in Ierusalem At the Corner-gate,
and to command those water courses, that none without his consent might make use of that dry land, whereby he got into his own hand the sole command of the waters, and of the countrey.
and to command those water courses, that none without his consent might make use of that dry land, whereby he god into his own hand the sole command of the waters, and of the country.
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for he made in Ierusalem engins invented by cunning men to be on the Towers and on the Bulwarks, to shoot arrows and great stones withall, so that his name spread far abroad;
for he made in Ierusalem Engines invented by cunning men to be on the Towers and on the Bulwarks, to shoot arrows and great stones withal, so that his name spread Far abroad;
You may read the same in the example of Asa, of Jehu, and of many others, which makes the truth evident, that whiles a people seek the Lord, the Lords usuall way is (rather then they shall perish) to worke wonders, &c.
You may read the same in the Exampl of Asa, of Jehu, and of many Others, which makes the truth evident, that while a people seek the Lord, the lords usual Way is (rather then they shall perish) to work wonders, etc.
1. God helps wonderfully them that seek him, to magnifie his bounty, or that he may discover to the sons of men, his own sovereignty, that those that will not see his hand in the works of creation, may feel his power in the acts of his providence. When God appears in his beauty to infatuate the counsels, wither the plots, confound the policies,
1. God helps wonderfully them that seek him, to magnify his bounty, or that he may discover to the Sons of men, his own sovereignty, that those that will not see his hand in the works of creation, may feel his power in the acts of his providence. When God appears in his beauty to infatuate the Counsels, wither the plots, confound the policies,
when they thinke to carry all the world before them, then God ariseth, and in one moment undeeth all that which they have been doing and contriving for many years and ages.
when they think to carry all the world before them, then God arises, and in one moment death all that which they have been doing and contriving for many Years and ages.
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2. Those that seek to the Lord, God will helpe, that he may vindicate the truth and honour of his despised ordinances. A carnall heart snuffs at Gods service, sayes, its in vain to serve the Lord,
2. Those that seek to the Lord, God will help, that he may vindicate the truth and honour of his despised ordinances. A carnal heart snuffs At God's service, Says, its in vain to serve the Lord,
to have their adversaries reproach them, saying, Where is your God? what is become of your prayers? of your Iesus? But when the Lord looks down from the height of his sanctuary, to hear the groans of the prisoner, to loose those that are appointed unto death.
to have their Adversaries reproach them, saying, Where is your God? what is become of your Prayers? of your Iesus? But when the Lord looks down from the height of his sanctuary, to hear the groans of the prisoner, to lose those that Are appointed unto death.
then shall the world finde those contemned and scorned prayers of the Saints, to be as arrows sharpe in the hearts of the Lords enemies, and that all the wit of man cannot prevail over a people that weep and make supplication, and prevail with God.
then shall the world find those contemned and scorned Prayers of the Saints, to be as arrows sharp in the hearts of the lords enemies, and that all the wit of man cannot prevail over a people that weep and make supplication, and prevail with God.
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and stare them in the very faces, yet God works wonderfully to crosse the designes, to stain the pride of their glory, to rescue his servants out of their hands,
and stare them in the very faces, yet God works wonderfully to cross the designs, to stain the pride of their glory, to rescue his Servants out of their hands,
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and thorowly to plead the cause of his people, to give them rest, and to disquiet the Inhabitants of Babylon, to deliver the righteous out of trouble, and to bring the wicked into trouble in their stead.
and thoroughly to plead the cause of his people, to give them rest, and to disquiet the Inhabitants of Babylon, to deliver the righteous out of trouble, and to bring the wicked into trouble in their stead.
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If under all this their uncircumcised hearts be not humbled, and they will not give glory to God in beleeving, they shall be broken as a tree, and the horn of his people shall be exalted,
If under all this their uncircumcised hearts be not humbled, and they will not give glory to God in believing, they shall be broken as a tree, and the horn of his people shall be exalted,
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and the wicked shall see and be grieved, he shall gnash with his teeth, and melt away, the desires of the wicked shall perish, and iniquity shall stop her mouth for ever.
and the wicked shall see and be grieved, he shall gnash with his teeth, and melt away, the Desires of the wicked shall perish, and iniquity shall stop her Mouth for ever.
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1. Beleeve this great truth, that the prosperity of persons, families and Kingdoms are in the hands of God, that promotion comes neither from the east nor from the west, but that it is God that sets up one, and pulls down another.
1. Believe this great truth, that the Prosperity of Persons, families and Kingdoms Are in the hands of God, that promotion comes neither from the east nor from the west, but that it is God that sets up one, and pulls down Another.
The books of the Kings and Chronicles are recorded, that God himself hath left for States-men in especiall manner to peruse and ponder, the many and mighty changes in the state and polity of Israel and Iudah, came from an higher hand then the designes of men:
The books of the Kings and Chronicles Are recorded, that God himself hath left for Statesmen in especial manner to peruse and ponder, the many and mighty changes in the state and polity of Israel and Iudah, Come from an higher hand then the designs of men:
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In the whole story you shall finde all experience cleering this, that their whole state varied in its rise and fall, beauty and deformity, accordingly as they came up, or fell off from the Lord.
In the Whole story you shall find all experience clearing this, that their Whole state varied in its rise and fallen, beauty and deformity, accordingly as they Come up, or fell off from the Lord.
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When they sought the Lord, God helped them Wonderfully, but when they deserted God, and resolved to carry all before them, by power and policy, they were soon brought low for their inquity.
When they sought the Lord, God helped them Wonderfully, but when they deserted God, and resolved to carry all before them, by power and policy, they were soon brought low for their Iniquity.
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2. God hath wrought wonders in keeping you together all this troublesome time, when there hath been a great dispersing and forsaking in the midst of the Land.
2. God hath wrought wonders in keeping you together all this troublesome time, when there hath been a great dispersing and forsaking in the midst of the Land.
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had God set us to pull at a rock, that we should all our life long have been praying, crying, mourning, and we had never seen any return of our prayers, it had been our duty to have persevered seeking to our dying day;
had God Set us to pull At a rock, that we should all our life long have been praying, crying, mourning, and we had never seen any return of our Prayers, it had been our duty to have persevered seeking to our dying day;
When God intends to worke great redemptions, and to bring deliverances to perfection, then he hath said, his people shall come with weeping, and with supplication will I lead them.
When God intends to work great redemptions, and to bring Deliverances to perfection, then he hath said, his people shall come with weeping, and with supplication will I led them.
God hath begun first to afford his helpe to you, be you ready to draw out all your strength to helpe him: God commands it, and in all equity he may expect it. All parts of the Kingdom cry for your helpe,
God hath begun First to afford his help to you, be you ready to draw out all your strength to help him: God commands it, and in all equity he may expect it. All parts of the Kingdom cry for your help,
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honour God with your strength, this will be a strong preservative against the venomous infection which surprised Ʋzziah, who when he was made strong, doted upon his highnesse,
honour God with your strength, this will be a strong preservative against the venomous infection which surprised Ʋzziah, who when he was made strong, doted upon his highness,
Amaziah when he had smisten the Ammonites, his heart was lifted up to boast. Nebuchadnezzar when God had used him as a great instrument, his heart was lifted up, and hardned through pride.
Amaziah when he had smisten the Ammonites, his heart was lifted up to boast. Nebuchadnezzar when God had used him as a great Instrument, his heart was lifted up, and hardened through pride.
Hezekiah breaths after God in the time of his streits, and relapses from him in the time of his recovery. See what a difference in David, when in the cave in the wildernesse of Iudah, and when God had given him rest round about:
Hezekiah breathes After God in the time of his streits, and relapses from him in the time of his recovery. See what a difference in David, when in the cave in the Wilderness of Iudah, and when God had given him rest round about:
he that enjoyed God so wonderfully at Gath, at Engedi, lost for a time that sweet communion with God at Hebron, and in Jerusalem. St Paul when ravished into Paradise,
he that enjoyed God so wonderfully At Gaza, At Engedi, lost for a time that sweet communion with God At Hebron, and in Jerusalem. Saint Paul when ravished into Paradise,
and faw that which no tongue can utter, yet prone to be lifted up with abundance of revelations, and therefore the admonitions of God are very frequent, Deut. 8.10, 12. Take beed when thou art full, lest thou forget the Lord;
and favu that which no tongue can utter, yet prove to be lifted up with abundance of revelations, and Therefore the admonitions of God Are very frequent, Deuteronomy 8.10, 12. Take beed when thou art full, lest thou forget the Lord;
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&c, and the supplications of Gods servants have been very servent to prevent that evil; Agur sees how much ado he hath to support his own disability,
etc., and the supplications of God's Servants have been very servient to prevent that evil; Agur sees how much ado he hath to support his own disability,
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1. From Satun: Shall I impute it to the tempter, who is very active at all times, he never stumbers nor sleeps, he sets on Christ in the wildernesse, no condition is exempted from his temptations.
1. From Satan: Shall I impute it to the tempter, who is very active At all times, he never stumbers nor sleeps, he sets on christ in the Wilderness, no condition is exempted from his temptations.
yet nature it self abhorrs, resists; the end propounded is not desireable, therefore these temptatios are lesse taking, because lesse pleasing: but when the tempter mingles himself with our comforts, sits with us at our tables, insensibly alluring us to self-pleasing and self-admiring, this is a cup of sweet poison, so much the more deadly, because delightfull. 'Tis Angustin in his observation upon his preface to the 51. Psalm And Chrysostom gives this reason:
yet nature it self abhors, resists; the end propounded is not desirable, Therefore these Temptations Are less taking, Because less pleasing: but when the tempter mingles himself with our comforts, sits with us At our tables, insensibly alluring us to self-pleasing and Self-admiring, this is a cup of sweet poison, so much the more deadly, Because delightful. It's Augustin in his observation upon his preface to the 51. Psalm And Chrysostom gives this reason:
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Physicians observe in crasie bodies, that a sudden eucrasie is the foretunner of some discrasie, and they that write Politicks, observe, excesse of power is a great triall of mens abilities.
Physicians observe in crazy bodies, that a sudden eucrasy is the foretunner of Some discrasie, and they that write Politics, observe, excess of power is a great trial of men's abilities.
for those that have been full of fears, straits, to be exalted, to have a number of supplicants and suitours waiting on them, the change is so great, that the hand had need be very steady that carries this full cup without spilling.
for those that have been full of fears, straits, to be exalted, to have a number of supplicants and Suitors waiting on them, the change is so great, that the hand had need be very steady that carries this full cup without spilling.
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in answer unto which he brings in the Wise man, excusing themselves for this neglect, that they looked upon Solomon, as one eminent transcendently in wisedom,
in answer unto which he brings in the Wise man, excusing themselves for this neglect, that they looked upon Solomon, as one eminent transcendently in Wisdom,
Who, say they, is as the Wise men, and who knows the interpretation of a thing? or if they thought it not unneedfull, yet they apprehended it unsafe; for where the word of the King is, there is power;
Who, say they, is as the Wise men, and who knows the Interpretation of a thing? or if they Thought it not unneedful, yet they apprehended it unsafe; for where the word of the King is, there is power;
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or discover their weaknesse, or teach them to understand wherein their great strength lies; thus God left Hezekiah, that he might know all that was in his own heart:
or discover their weakness, or teach them to understand wherein their great strength lies; thus God left Hezekiah, that he might know all that was in his own heart:
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that even in themselves, and in the sight of this world they may receive such recompence of their former errour as is meet, that others may learn and fear, and see by experience, that he which is lifted up, his soul is not upright in him.
that even in themselves, and in the sighed of this world they may receive such recompense of their former error as is meet, that Others may Learn and Fear, and see by experience, that he which is lifted up, his soul is not upright in him.
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4. But the main ground of all is from the vanity of our own spirits, the vermine that doth all this mischief lyes in our own bosom, conceal'd from our own eyes,
4. But the main ground of all is from the vanity of our own spirits, the vermin that does all this mischief lies in our own bosom, concealed from our own eyes,
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but when they are laid on the fire, the viper comes out of the heat and fastens on Pauls hand, and he that had newly eseaped being drowned at sea, is now ready to be poisoned to death at land;
but when they Are laid on the fire, the viper comes out of the heat and fastens on Paul's hand, and he that had newly eseaped being drowned At sea, is now ready to be poisoned to death At land;
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What a bisnnesse of spirit is in the sons of men, that know not how to endure evil, or to enjoy good? Have you not known some in a low condition, to how and scrape, lick the spirtle on the ground, crowck and bow, humble and debase themselves, hummour, honour, admite, adore them that have had power in their hands, that by seeming humility they might insinuate themselves into the favour of great ones, willing to be low in appearance, that they might rise;
What a bisnnesse of Spirit is in the Sons of men, that know not how to endure evil, or to enjoy good? Have you not known Some in a low condition, to how and scrape, lick the spirtle on the ground, crowck and bow, humble and debase themselves, hummour, honour, adamite, adore them that have had power in their hands, that by seeming humility they might insinuate themselves into the favour of great ones, willing to be low in appearance, that they might rise;
and no sooner have these men got up, but they have discoverened unimagined insolency, like mad men got up to the top of a Tower with baggs full of stones, throw (without fear or wit) at every passenger;
and no sooner have these men god up, but they have discoverened unimagined insolency, like mad men god up to the top of a Tower with bags full of stones, throw (without Fear or wit) At every Passenger;
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or like him of whom Job speaks, he riseth up, and when he is got on high, he draws the mighty with his power, and his violence grows so boundlesse, that 〈 ◊ 〉 man is sure of his life;
or like him of whom Job speaks, he Riseth up, and when he is god on high, he draws the mighty with his power, and his violence grows so boundless, that 〈 ◊ 〉 man is sure of his life;
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And the Lord tells us, though it be given to him to be in safety, Whereen be resteth, yet Gods eyes are upon the waies of such men, they are exalied for a little while,
And the Lord tells us, though it be given to him to be in safety, Whereen be rests, yet God's eyes Are upon the ways of such men, they Are exalied for a little while,
and try, and judge our selves, and intreat the Lord, who is the great searcher of hearts, that he would search us and try us, and if there be any way of wickednesse in us, that he would discover it to us,
and try, and judge our selves, and entreat the Lord, who is the great searcher of hearts, that he would search us and try us, and if there be any Way of wickedness in us, that he would discover it to us,
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2. This also may be for our humdiation, that we should be so prone to turn the goodnesse of God into wantonnesse, that we should be worst to God when God is best to us, that we know not, naturally, either how to be full or to be empty? what unknown abominations lye in our hearts undiscerned? a man cannot imagin or will beleeve that such a world of pride lies in his spirit, till the time of temptation draw it out.
2. This also may be for our humdiation, that we should be so prove to turn the Goodness of God into wantonness, that we should be worst to God when God is best to us, that we know not, naturally, either how to be full or to be empty? what unknown abominations lie in our hearts undiscerned? a man cannot imagine or will believe that such a world of pride lies in his Spirit, till the time of temptation draw it out.
Elisha weeps over Hazael, Hazael wonders that the man of God should weep, Why weeps my Lord? Elisha answers, Because I know the evil that thou wilt do to the children of Israel;
Elisha weeps over hazael, hazael wonders that the man of God should weep, Why weeps my Lord? Elisha answers, Because I know the evil that thou wilt do to the children of Israel;
Hazael wonders at this Prophecie, cries out in detestation, But what is thy servant a dog, that he should do this great thing? but these unhumane butcheries which would not enter into his head when he was low,
hazael wonders At this Prophecy, cries out in detestation, But what is thy servant a dog, that he should do this great thing? but these unhuman Butcheries which would not enter into his head when he was low,
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1. To long for that condition in Heaven, wherein we shall be lift up without pride, wherein we shall be most high and most humble, far above all corruptions and all temptations.
1. To long for that condition in Heaven, wherein we shall be lift up without pride, wherein we shall be most high and most humble, Far above all corruptions and all temptations.
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2. In the mean time till we enter into this rest, let every one desire to see the plague of his own heart, and be jealous over himself with a godly jealousie,
2. In the mean time till we enter into this rest, let every one desire to see the plague of his own heart, and be jealous over himself with a godly jealousy,
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The word is, lifted up to corrupt or destroy: To destroy or corrupt, whom? To corrupt himself, to destroy others, to hazard the ruin of the state: yet this sin of his was personall, and personall therefore was the ruin, God spared the people,
The word is, lifted up to corrupt or destroy: To destroy or corrupt, whom? To corrupt himself, to destroy Others, to hazard the ruin of the state: yet this since of his was personal, and personal Therefore was the ruin, God spared the people,
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When that strength is abused to pride, which God affordeth to his service, that strength proveth to be the door of weaknesse, that lifting up and sudden rise, is but the forerunner of greater ruin.
When that strength is abused to pride, which God affords to his service, that strength Proves to be the door of weakness, that lifting up and sudden rise, is but the forerunner of greater ruin.
See this in Haman, Nebuchadnezzar, Belshazzar, weighed in the balance and found too light, Herod adored as a god, immediatly eaten up of worms. Nay, the Saints brought low when thus lifted up, David when his mountain seems to stand strong,
See this in Haman, Nebuchadnezzar, Belshazzar, weighed in the balance and found too Light, Herod adored as a god, immediately eaten up of worms. Nay, the Saints brought low when thus lifted up, David when his mountain seems to stand strong,
And this is not only observable in persons, but in states and Kingdoms; of Edom it is recorded, the pride of thy heart hath deceived thee, thou that dwellest in the clifts of the rocks, whose habitation is on high:
And this is not only observable in Persons, but in states and Kingdoms; of Edom it is recorded, the pride of thy heart hath deceived thee, thou that dwellest in the cliffs of the Rocks, whose habitation is on high:
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And the like is recorded of Caldaa, Egypt, Sodom and Gomorrah. Nay not only in persons and Nations, but if you ascend higher and enquire, what brought the Angels so low, that wherever they go they carry their hell with them.
And the like is recorded of Caldaa, Egypt, Sodom and Gomorrah. Nay not only in Persons and nations, but if you ascend higher and inquire, what brought the Angels so low, that wherever they go they carry their hell with them.
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Their sin, saith the Schoolmen, was, they would be over all, and under none; not contented to be advanced above every creature, unlesse exempted from the command of their creatour, their pride put them on to strive with God for sovereignty.
Their since, Says the Schoolmen, was, they would be over all, and under none; not contented to be advanced above every creature, unless exempted from the command of their creator, their pride put them on to strive with God for sovereignty.
Chrysostom observes other sins invade a fleshly nature only, but pride sets upon that nature which is incorporeall and invisible, and cast down Beelzebub from Heaven,
Chrysostom observes other Sins invade a fleshly nature only, but pride sets upon that nature which is incorporeal and invisible, and cast down Beelzebub from Heaven,
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will you beleeve the Prophet Isay? and he admires, How art thou fallen from Heaven, O Lucifer son of the morning? for thou hast said in thy heart, I will ascend above the height of the clouds, I will exalt my throne above the stars of God, I will be like to the most High.
will you believe the Prophet Saiah? and he admires, How art thou fallen from Heaven, Oh Lucifer son of the morning? for thou hast said in thy heart, I will ascend above the height of the Clouds, I will exalt my throne above the Stars of God, I will be like to the most High.
Then read Paul, who giving direction that young converts should not be ordain'd, 1 Tim. 3.6. saith, not a novice, lest being lifted up with pride, he fall into the condemnation of the devil, and lest that sin of pride which destroyed Angels, should be his ruin and condemnation.
Then read Paul, who giving direction that young converts should not be ordained, 1 Tim. 3.6. Says, not a novice, lest being lifted up with pride, he fallen into the condemnation of the Devil, and lest that since of pride which destroyed Angels, should be his ruin and condemnation.
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So Theophylact and Oceumenius, and Augustin handling this question, why Christ being God became man, gives this one reason among many others, Christ would not vanquish Satan with an act of power but of justice.
So Theophylact and Oceumenius, and Augustin handling this question, why christ being God became man, gives this one reason among many Others, christ would not vanquish Satan with an act of power but of Justice.
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Satan destroyed himself and Adam with pride, Christ redeems his with humility, who had lost themselves by their insolency. Secondly, Christ herein left us an example, never to seek to conquer Satan with power, but by integrity.
Satan destroyed himself and Adam with pride, christ redeems his with humility, who had lost themselves by their insolency. Secondly, christ herein left us an Exampl, never to seek to conquer Satan with power, but by integrity.
Hence its clear in all persons, good and evil, in all states and Nations, and in all kinde of beings spirituall or corporcall; If pride once get in, desolation cannot be kept out, all the world can never keep that man up, who never seeks to keep his own spirit low. Pride and unbelief are the two great sins that oppose the Almighty in all his attributes.
Hence its clear in all Persons, good and evil, in all states and nations, and in all kind of beings spiritual or corporcall; If pride once get in, desolation cannot be kept out, all the world can never keep that man up, who never seeks to keep his own Spirit low. Pride and unbelief Are the two great Sins that oppose the Almighty in all his attributes.
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3. Its envious. What made Saul to eye David, and what makes any mans eye evil? because Gods hand is good. And whence is it but from the pride of mans heart, that the Scripture saith (and that not in vain) that the heart of man lusteth unto envy? 4. It is Contentious, the grand incendiary that sets on fire Persons, and Families, and Nations, and Kingdoms, and it self is set on fire of hell; only by pride cometh contention.
3. Its envious. What made Saul to eye David, and what makes any men eye evil? Because God's hand is good. And whence is it but from the pride of men heart, that the Scripture Says (and that not in vain) that the heart of man Lusteth unto envy? 4. It is Contentious, the grand incendiary that sets on fire Persons, and Families, and nations, and Kingdoms, and it self is Set on fire of hell; only by pride comes contention.
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Pride is a passion transporting the minde beyond reason, makes the soul uncounselable, and then leaves it miserable. Asa put the Prophet in prison. Joash remembers not the kindenesse of Jehojada, but slayes Zachariah his son, for speaking so plainly;
Pride is a passion transporting the mind beyond reason, makes the soul uncounselable, and then leaves it miserable. Asa put the Prophet in prison. Joash remembers not the kindness of Jehoiada, but slays Zachariah his son, for speaking so plainly;
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Why transgresse ye the Commandments of the Lord that ye cannot prosper? Amaziah is angry with the Prophet, askes him, Art thou made of the Kings counsell? forbear, why shouldest thou be smitten? The proud men say to the Seers, see not:
Why transgress you the commandments of the Lord that you cannot prosper? Amaziah is angry with the Prophet, asks him, Art thou made of the Kings counsel? forbear, why Shouldst thou be smitten? The proud men say to the Seers, see not:
Nebuchadnezzar his heart was lifted up, and hardned in pride, therefore he was deposed from his Kingly throne, and he was driven from the sons of men.
Nebuchadnezzar his heart was lifted up, and hardened in pride, Therefore he was deposed from his Kingly throne, and he was driven from the Sons of men.
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tell us plainly, do not fear to discover the whole minde of God, we stand all here this day befire the Lord, this day to us is a shadow of the great day of judgement, wherein we jointly appear to judge our selves that we may not be condemned with the world.
tell us plainly, do not Fear to discover the Whole mind of God, we stand all Here this day befire the Lord, this day to us is a shadow of the great day of judgement, wherein we jointly appear to judge our selves that we may not be condemned with the world.
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1. Against a clear rule, in usurping that power, and ministration which no way appertained to him, Levit. 16. 2. Many sins concurred in the bosom of this transgression: as first,
1. Against a clear Rule, in usurping that power, and ministration which no Way appertained to him, Levit. 16. 2. Many Sins concurred in the bosom of this Transgression: as First,
2. Ingratitude against the Lord, who had helped him marvellously, and against the Priests the servants of God, who had saved his grandfather Ioash from the conspiracy of Athaliah, who had preserved the seed Royall,
2. Ingratitude against the Lord, who had helped him marvellously, and against the Priests the Servants of God, who had saved his grandfather Joash from the Conspiracy of Athaliah, who had preserved the seed Royal,
whose doctrine had a great influence upon the peope, to appease that great height and heat of spirit, which they had conceived against the former governours, that the people willingly submitted to him, nothing all his reign was attempted against him.
whose Doctrine had a great influence upon the People, to appease that great height and heat of Spirit, which they had conceived against the former Governors, that the people willingly submitted to him, nothing all his Reign was attempted against him.
he now affects to have all administrations in his own hands, his shoulders he thinks fit for all burdens, power no where so well plac't as in himself, nothing can be now well done, in his apprehensions,
he now affects to have all administrations in his own hands, his shoulders he thinks fit for all burdens, power no where so well placed as in himself, nothing can be now well done, in his apprehensions,
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and now who shall say unto him, what dost thou? whosoever be pleased or displeased, he resolves his will shall not be crost, his distempers and his lusts shall be satisfied;
and now who shall say unto him, what dost thou? whosoever be pleased or displeased, he resolves his will shall not be crossed, his distempers and his Lustiest shall be satisfied;
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it may be, he had this with his bloud, for both his father Amaziah, and his grandfather Joash died of this disease, could not endure the admonitions of the Prophets,
it may be, he had this with his blood, for both his father Amaziah, and his grandfather Joash died of this disease, could not endure the admonitions of the prophets,
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but added pertinacy to iniquity, and so in three successive generations, was that sad proverbe verified, he that is often reproved and hardons his necke, shall be suddenly destroyed, and that without remedy.
but added pertinacy to iniquity, and so in three successive generations, was that sad proverb verified, he that is often reproved and hardons his neck, shall be suddenly destroyed, and that without remedy.
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5. Adde to all these aggravations his impiety against God, who had subdues his people under him, overaw'd the Nations round about him, set up his throne very high;
5. Add to all these aggravations his impiety against God, who had subdues his people under him, overawed the nations round about him, Set up his throne very high;
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Now, when God had freed him from the fear of man, for him to cast off the fear of God, was to despise the riches of Gods goodnesse and forbearance, not remembring that the goodnesse of God leads to repentance, and so left him without excuse; this was his transgression.
Now, when God had freed him from the Fear of man, for him to cast off the Fear of God, was to despise the riches of God's Goodness and forbearance, not remembering that the Goodness of God leads to Repentance, and so left him without excuse; this was his Transgression.
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But what was the destruction that the text speaks of? we have seen his disease at large, we would know the manner of his death, it's said, his heart was lifted up to his destruction: was this destruction eternall?
But what was the destruction that the text speaks of? we have seen his disease At large, we would know the manner of his death, it's said, his heart was lifted up to his destruction: was this destruction Eternal?
I conceive (and so do most Expositours) and Historians that write of him, that Ʋzziah was a good man, a good Prince, he is reputed by most to have been a Saint:
I conceive (and so do most Expositors) and Historians that write of him, that Ʋzziah was a good man, a good Prince, he is reputed by most to have been a Saint:
But if it was not eternall, what was then this destruction? was it temporall? All agree in this (and there is clear ground for it) just in the act of sin God meets the presumptuous sinner, the word of God could not melt him, and now the rod of the Lord breaks him, and many judgements meet together to cast him down,
But if it was not Eternal, what was then this destruction? was it temporal? All agree in this (and there is clear ground for it) just in the act of since God meets the presumptuous sinner, the word of God could not melt him, and now the rod of the Lord breaks him, and many Judgments meet together to cast him down,
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but this is clear, that in the time of Ʋzziah, there was an earthquake very dreadfull, mentioned by the Prophet Amos and Zechary, that they all fled before that earthquake in the dayes of Ʋzziah King of Judah.
but this is clear, that in the time of Ʋzziah, there was an earthquake very dreadful, mentioned by the Prophet Amos and Zechariah, that they all fled before that earthquake in the days of Ʋzziah King of Judah.
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Secondly, Some add another great wonder, that the top of the Temple was rent, and a glorious beam of the Sun was darted from Heaven upon the countenance of Ʋzziah, whilst the Censer was in his hand to burn incense.
Secondly, some add Another great wonder, that the top of the Temple was rend, and a glorious beam of the Sun was darted from Heaven upon the countenance of Ʋzziah, while the Censer was in his hand to burn incense.
Some inquire, why did not the Prophets pray for his recovery? for in his time lived Isay, Hosea, Amos &c. why did not they lift up their supplication unto the Lord for the healing of so sad a breach? And it is answered,
some inquire, why did not the prophets pray for his recovery? for in his time lived Saiah, Hosea, Amos etc. why did not they lift up their supplication unto the Lord for the healing of so sad a breach? And it is answered,
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Iosephus sayes, he died NONLATINALPHABET, he that could not enjoy the good of comfort without swelling, was not notable to endure the evil of discomfort without fainting.
Iosephus Says, he died, he that could not enjoy the good of Comfort without swelling, was not notable to endure the evil of discomfort without fainting.
What is all this to us? What if Ʋzziah transgressed very much against the Lord? and what if the Lord was sore displeased with him? Do you not thinke in your conscience that there is a great difference bewixt the state of the Church,
What is all this to us? What if Ʋzziah transgressed very much against the Lord? and what if the Lord was soar displeased with him? Do you not think in your conscience that there is a great difference betwixt the state of the Church,
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and 2. transgressions of those ordinances, & 3. punishments of God upon those transgressions? which are all now done away in Christ: Those divers worships and carnall ordinances, being imposed on the Jew, till the time of Refirmation, and that bringing in of a better hope; What is this to us? For answer hereunto, 1. May not this example cry to you,
and 2. transgressions of those ordinances, & 3. punishments of God upon those transgressions? which Are all now done away in christ: Those diverse worships and carnal ordinances, being imposed on the Jew, till the time of Refirmation, and that bringing in of a better hope; What is this to us? For answer hereunto, 1. May not this Exampl cry to you,
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as the Church doth in the day of her calamity? Is it nothing to you (all ye that passe by) behold and see if there be any sorrow like unto my sorrow? Why is this precedent left upon record? All these things happened to them for ensamples, and they are writ for our admonition, upon whom the ends of the world are come.
as the Church does in the day of her calamity? Is it nothing to you (all you that pass by) behold and see if there be any sorrow like unto my sorrow? Why is this precedent left upon record? All these things happened to them for ensamples, and they Are writ for our admonition, upon whom the ends of the world Are come.
If he, because clothed with humane nature was subject to infirmities, consider your selves, that ye also are in the same body, not freed from this or any temptation that is common to men:
If he, Because clothed with humane nature was Subject to infirmities, Consider your selves, that you also Are in the same body, not freed from this or any temptation that is Common to men:
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and what man ever left to himself, was able to keep himself from any transgression? Wherefore (saith the Spirit) let him that thinketh he standeth, take heed left he fall.
and what man ever left to himself, was able to keep himself from any Transgression? Wherefore (Says the Spirit) let him that Thinketh he Stands, take heed left he fallen.
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and long since ceased, and if there be no such rule under the Gospel, then we can never sin this sin of Ʋzziah, nor consequently need we be afraid of his judgement,
and long since ceased, and if there be no such Rule under the Gospel, then we can never sin this since of Ʋzziah, nor consequently need we be afraid of his judgement,
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for surely where there is no law there can be no transgression. Is there any rule now in times of the Gospel? hath Christ left any rule in the word touching Government? Is there any platform yure divino? if there be, we would gladly see it;
for surely where there is no law there can be no Transgression. Is there any Rule now in times of the Gospel? hath christ left any Rule in the word touching Government? Is there any platform yure divino? if there be, we would gladly see it;
They that say that every particular herein is so cleerly and so punctually determined, that nothing is left to Christian prudence, following the generall rules which Christ hath left his Church:
They that say that every particular herein is so clearly and so punctually determined, that nothing is left to Christian prudence, following the general rules which christ hath left his Church:
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They that hold this assertion, had need to have cleerer grounds, and more cogent arguments then yet have appeared to the best observation of many who have earnestly desired to see light herein;
They that hold this assertion, had need to have clearer grounds, and more cogent Arguments then yet have appeared to the best observation of many who have earnestly desired to see Light herein;
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how things should be ordered in the house of God, but that all things are left to humane prudence, seem to run upon an •••our, equally as groundlesse and more dangerous: then the former.
how things should be ordered in the house of God, but that all things Are left to humane prudence, seem to run upon an •••our, equally as groundless and more dangerous: then the former.
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the things that are cleer, I mean, to sober spirits, for to men that are schepticks and resolv'd to employ the eminency of their gifts, not in being humble beleevers,
the things that Are clear, I mean, to Sobrium spirits, for to men that Are schepticks and resolved to employ the eminency of their Gifts, not in being humble believers,
but rather to be among the high disputers of this world, as the Apostle saith, to the impure there is nothing pure, but mindes and consciences are defiled;
but rather to be among the high disputers of this world, as the Apostle Says, to the impure there is nothing pure, but minds and Consciences Are defiled;
It times of the Gospel, Jesus Christ hath appointed some, and not all to be Ministers, dispensers of his ordinances, stewards of the mysteries of Iesus Christ:
It times of the Gospel, jesus christ hath appointed Some, and not all to be Ministers, dispensers of his ordinances, Stewards of the Mysteres of Iesus christ:
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Christ when he ascended up on high, gave peculiar gifts unto men, and he gave some, not all to be Pastours and teachers, for the perfecting of the Saints,
christ when he ascended up on high, gave peculiar Gifts unto men, and he gave Some, not all to be Pastors and Teachers, for the perfecting of the Saints,
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and though these gifts and this calling be peculiar to some, and not all yet the benefit is to redound to all, v. 13. till we all come in that unity of faith,
and though these Gifts and this calling be peculiar to Some, and not all yet the benefit is to redound to all, v. 13. till we all come in that unity of faith,
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Doth not that Scripture expresly distinguish between those persons that are •ought in the ward, and those who are teachers? betwixt the shepherds and the sheep? betwixt the Elders that feed the flock, and those that are to be fed by them? Was it the invention of man,
Does not that Scripture expressly distinguish between those Persons that Are •ought in the ward, and those who Are Teachers? betwixt the shepherd's and the sheep? betwixt the Elders that feed the flock, and those that Are to be fed by them? Was it the invention of man,
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or the institution of Jesus, that at Ephesus and Miletus, there should be Elders of that Church? who are commanded to take heed not only to themselves,
or the Institution of jesus, that At Ephesus and Miletus, there should be Elders of that Church? who Are commanded to take heed not only to themselves,
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as other Christians, but to all that flock whereof, not (only man) but the holy Ghost hath made them overseers, and to feed the Church of God which he hath purchased with his own blood? And if it be the command of the Gospel to all Saints,
as other Christians, but to all that flock whereof, not (only man) but the holy Ghost hath made them Overseers, and to feed the Church of God which he hath purchased with his own blood? And if it be the command of the Gospel to all Saints,
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and admonish you, and to esteem them highly for their worke sake, then it must needs be a sin against the Gospel, to revile and scorn those who labour in the word and doctrine, whom God would have all beleevers to remember, and to count worthy of double honour.
and admonish you, and to esteem them highly for their work sake, then it must needs be a since against the Gospel, to revile and scorn those who labour in the word and Doctrine, whom God would have all believers to Remember, and to count worthy of double honour.
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For no man takes this honour to himself, but he that is call'd of God as Aaron was, and those whom God calls, must be persons qualified to this function.
For no man Takes this honour to himself, but he that is called of God as Aaron was, and those whom God calls, must be Persons qualified to this function.
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Secondly, These called ones must be willing to be set apart, and to lay out the gifts received, in this great imployment, to seed the flock of Christ, taking the over sight thereof, not by constraint, but willingly;
Secondly, These called ones must be willing to be Set apart, and to lay out the Gifts received, in this great employment, to seed the flock of christ, taking thee over sighed thereof, not by constraint, but willingly;
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therefore we read, that when the Apostles had preached the Gospel at Derbe and Lystra, at Iconium and at Artioch, confirming the souls of the Disciples,
Therefore we read, that when the Apostles had preached the Gospel At Derbe and Lystra, At Iconium and At Artioch, confirming the Souls of the Disciples,
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Those that are thus called & sent, have some peculiar charge and speciall trust committed to them, to teach, exhort, &c. not only by way of fraternall charity, which is common to Christians as Christians, to be teaching and admonishing one another, but in way of ministeriall authority; ministeriall, not as Lords over Gods heritage, or as such as have dominion over your faith, but as such as are helpers of your joy — Yet is this Ministery accompanied with a speciall peculiar authority, otherwise what is the meaning of those Scriptures? 1. Why are they called not heirs of salvation, which is the common,
Those that Are thus called & sent, have Some peculiar charge and special trust committed to them, to teach, exhort, etc. not only by Way of fraternal charity, which is Common to Christians as Christians, to be teaching and admonishing one Another, but in Way of ministerial Authority; ministerial, not as lords over God's heritage, or as such as have dominion over your faith, but as such as Are helpers of your joy — Yet is this Ministry accompanied with a special peculiar Authority, otherwise what is the meaning of those Scriptures? 1. Why Are they called not Heirs of salvation, which is the Common,
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yet high priviledge of all Saints, but peculiarly the Ministers of Christ, stewards of the misteries of God? 2. Why are they said peculiarly to take eare of the Church of God, to take over-sight of the flock that the holy Ghost hath made them overseers? 3. Why are those speciall commands given to them, to feed the flock of God among them, to preach the word of God, to be instant in season and out of season, reprove, rebuke with all long-suffering and doctrine,
yet high privilege of all Saints, but peculiarly the Ministers of christ, Stewards of the Mysteres of God? 2. Why Are they said peculiarly to take ear of the Church of God, to take oversight of the flock that the holy Ghost hath made them Overseers? 3. Why Are those special commands given to them, to feed the flock of God among them, to preach the word of God, to be instant in season and out of season, reprove, rebuke with all long-suffering and Doctrine,
and when men sin publikely and scandallously, to rebuke them before all, that others also may fear? 4. Why are such threats denounced if they neglect this charge,
and when men sin publicly and scandallously, to rebuke them before all, that Others also may Fear? 4. Why Are such Treats denounced if they neglect this charge,
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If I do this willingly I have a reward, but if against my will — A dispensation is committed unto me? how can any one say, a dispensation is committed to me,
If I do this willingly I have a reward, but if against my will — A Dispensation is committed unto me? how can any one say, a Dispensation is committed to me,
if no such peculiar dispensation be committed to any? 5. Why are there s• many rules given to Saints, how to carry themselves towards them? why are beleevers enjoyn'd to know, to take speciall notice of them that labour amongst them, to remember them that have the rule over them, to obey them and submit themselves unto them, to court them worthy of double honour, to communicate to them in all good things? 6. If no peculiar charge be committed to them more then to all professours,
if no such peculiar Dispensation be committed to any? 5. Why Are there s• many rules given to Saints, how to carry themselves towards them? why Are believers enjoined to know, to take special notice of them that labour among them, to Remember them that have the Rule over them, to obey them and submit themselves unto them, to court them worthy of double honour, to communicate to them in all good things? 6. If no peculiar charge be committed to them more then to all professors,
why are they enjoyned to watch over the souls of others, as those that must give an account? which has made the hearts of consciencious Ministers in all times to quake and tremble;
why Are they enjoined to watch over the Souls of Others, as those that must give an account? which has made the hearts of conscientious Ministers in all times to quake and tremble;
if so hard to watch over one, to give an account for one, on how hard is it to give an account for others? Surely if no peculiar care or charge be laid upon the Ministers of the Gospel,
if so hard to watch over one, to give an account for one, on how hard is it to give an account for Others? Surely if not peculiar care or charge be laid upon the Ministers of the Gospel,
Suppose we beleeve all this, for herein God hath made this vision plain, and these are not the particulars that seem doubtfull, wherein we are met this day to seek direction of the Lord:
Suppose we believe all this, for herein God hath made this vision plain, and these Are not the particulars that seem doubtful, wherein we Are met this day to seek direction of the Lord:
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But the question is, What those great peculiarities are which Jesus Christ hath committed unto them in the times of the Gospel, which God would have kept distinct?
But the question is, What those great peculiarities Are which jesus christ hath committed unto them in the times of the Gospel, which God would have kept distinct?
Whether is it the minde of Jesus Christ in the times of the Gospel, that Ministers should intermeddle with civil affairs belonging to the Magistrate, as the Levites and Priests were appointed of old to be judges,
Whither is it the mind of jesus christ in the times of the Gospel, that Ministers should intermeddle with civil affairs belonging to the Magistrate, as the Levites and Priests were appointed of old to be judges,
and to determine of controversi•? Are not the Ministers now bound (more then the Levites then were) to give attendance to reading, to the studying of the Scriptures,
and to determine of controversi•? are not the Ministers now bound (more then the Levites then were) to give attendance to reading, to the studying of the Scriptures,
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Whether though Ministers may not meddle with those things that are civil, yet may not the Magistrate (specially if Christian) meddle with every thing that is Ecclesiasticall?
Whither though Ministers may not meddle with those things that Are civil, yet may not the Magistrate (specially if Christian) meddle with every thing that is Ecclesiastical?
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If God would have the Magistracy and Ministry (quâ tales) to be distinct, then what are those limits and bounds that God hath set both to the one and to the other? Hath God done to them,
If God would have the Magistracy and Ministry (quâ tales) to be distinct, then what Are those Limits and bounds that God hath Set both to the one and to the other? Hath God done to them,
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and that something be determined cleerly to be jure divine, and some other things only fall under generall comprehensive rules, which may admit of a variety and a latitude in practice, without any manifest transgression,
and that something be determined clearly to be jure divine, and Some other things only fallen under general comprehensive rules, which may admit of a variety and a latitude in practice, without any manifest Transgression,
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and of the later, that we may neither assume a liberty wherein God hath made a restriction, nor groundlesly binde up our selves with restrictions, where the Lord hath left a latitude to Christian prudence and pious moderation.
and of the later, that we may neither assume a liberty wherein God hath made a restriction, nor groundlessly bind up our selves with restrictions, where the Lord hath left a latitude to Christian prudence and pious moderation.
and in case you must or else sin, and yet no further? Disputes usually herein have more heat then light, and I am not here this day to adde fewell to the flame, but powre out water, and,
and in case you must or Else since, and yet no further? Disputes usually herein have more heat then Light, and I am not Here this day to add fuel to the flame, but pour out water, and,
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the good Lord helpe us all to do it in all sincerity, that there may be no Idol in your hearts, lest the Lord answer us according to the 〈 … 〉 of our Idols• but that we may all lay down all preingagements at the foot of the throne of Jesus Christ, that we may all cry with one heart and one mouth, Lord, send out thy light and thy truth, let them guide us:
the good Lord help us all to do it in all sincerity, that there may be no Idol in your hearts, lest the Lord answer us according to the 〈 … 〉 of our Idols• but that we may all lay down all preengagements At the foot of the throne of jesus christ, that we may all cry with one heart and one Mouth, Lord, send out thy Light and thy truth, let them guide us:
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So wein our generation may cry, O thou that hearest prayers, shine forth before the Lords, Commons and Assembly, before England, Scotland and Ireland, stir up thy strength, and come and save us.
So wein our generation may cry, Oh thou that Hearst Prayers, shine forth before the lords, Commons and Assembly, before England, Scotland and Ireland, stir up thy strength, and come and save us.
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when we seriously take into our thoughts the greatnesse of the danger that may ensue upon mistakes, it may make every mans heart to quake and tremble, and rottennesse to enter into our boues.
when we seriously take into our thoughts the greatness of the danger that may ensue upon mistakes, it may make every men heart to quake and tremble, and rottenness to enter into our boues.
therefore the Lord speaks to you, as Joshua to the men of Gad, Reuben and half Tribe of Manasseh, Did not Achan commit a trespasse, and wrath fell on the whole Congregation of Israel, and that man alone perished not in his iniquity? 3. This sin is likely to live when ye are dead;
Therefore the Lord speaks to you, as joshua to the men of Gad, Reuben and half Tribe of Manasses, Did not achan commit a trespass, and wrath fell on the Whole Congregation of Israel, and that man alone perished not in his iniquity? 3. This since is likely to live when you Are dead;
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and of all sins, every servant of God had need take heed of those sins most, which may diffuse themselves, not only to the men of the present age, but to after-generations; which may both go before, and follow us to judgement, which some do not only restrain to the case of Ordination,
and of all Sins, every servant of God had need take heed of those Sins most, which may diffuse themselves, not only to the men of the present age, but to after-generations; which may both go before, and follow us to judgement, which Some do not only restrain to the case of Ordination,
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and lead others into errour, these errours and mistakes follow the sinner unto judgement, and they shall give an account and suffer, not only because they themselves were seduced,
and led Others into error, these errors and mistakes follow the sinner unto judgement, and they shall give an account and suffer, not only Because they themselves were seduced,
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2. Consider not only difficulty in determining. but the danger in delaying. 1. Delayes do not lessen difficulties, there will ever be some impediments,
2. Consider not only difficulty in determining. but the danger in delaying. 1. Delays do not lessen difficulties, there will ever be Some impediments,
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all the soundations seem to go out of order, when a bone is gone out of joynt, is it not wisedom, rather to suffer the pain in setting, then to suffer it to abide so long in the dislocation, till at last it fistula or gangrene,
all the soundations seem to go out of order, when a bone is gone out of joint, is it not Wisdom, rather to suffer the pain in setting, then to suffer it to abide so long in the dislocation, till At last it fistula or gangrene,
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5. Religion it self through needlesse disputes is greatly endangered, to run out wholly into opinion, as seed in a wet season, runs up into bulke, the straw is long and ear short,
5. Religion it self through needless disputes is greatly endangered, to run out wholly into opinion, as seed in a wet season, runs up into bulk, the straw is long and ear short,
and when the crop for the burden of it is very great, yet the return for profit and use very little, — Some compare it to the disease called the Rickets in tender children, who in the face look well,
and when the crop for the burden of it is very great, yet the return for profit and use very little, — some compare it to the disease called the Rickets in tender children, who in the face look well,
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It is a common complaint in the bodies of many, that in their disease which some call NONLATINALPHABET viscerum, they finde their stomacks to be cold, and their liver to be hot; but a her head and a cold heart is the worst temper, (or distemper rather) that can befall a Christian.
It is a Common complaint in the bodies of many, that in their disease which Some call viscerum, they find their stomachs to be cold, and their liver to be hight; but a her head and a cold heart is the worst temper, (or distemper rather) that can befall a Christian.
and nothing in conversation? Surely it is good that the heart be established with grace, not with meats and drinks, which have not profited them that have been occupied therein — It is observed by learned men, that when Scepticisme comes in upon Christians as a stood, it hath been the next doore to let in Epicurisme and Atheisme to overflow and cover the earth as waters do the sea. When Diascorus propounded some curious questions to Augustine, and sollicited him earnestly for a present answer, Augustine rebukes him sharpely,
and nothing in Conversation? Surely it is good that the heart be established with grace, not with Meats and drinks, which have not profited them that have been occupied therein — It is observed by learned men, that when Scepticism comes in upon Christians as a stood, it hath been the next door to let in Epicurism and Atheism to overflow and cover the earth as waters do the sea. When Dioscorus propounded Some curious questions to Augustine, and solicited him earnestly for a present answer, Augustine rebukes him sharply,
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and refutes that desire strongly, tells him there is a knowledge that puffeth up, when we desire to know that we may be known, that there are many speculations whereof there may be a learned and prudent ignorance.
and refutes that desire strongly, tells him there is a knowledge that Puffeth up, when we desire to know that we may be known, that there Are many speculations whereof there may be a learned and prudent ignorance.
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If he could say so, why shouldst thou doubt to answer in these speculations, I confesse my ignorance? — But though I know not them yet, this I know, that without them a man may be happy.
If he could say so, why Shouldst thou doubt to answer in these speculations, I confess my ignorance? — But though I know not them yet, this I know, that without them a man may be happy.
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You tell us there are difficulties in determining, and dangers in delaying, which way soever you turn, dangers and difficulties are round about us — It is a kinde of contradiction, to presse men to forbear delaying, and yet to tell them, sin lyes at the door in determining.
You tell us there Are difficulties in determining, and dangers in delaying, which Way soever you turn, dangers and difficulties Are round about us — It is a kind of contradiction, to press men to forbear delaying, and yet to tell them, since lies At the door in determining.
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And blessed be the God of Heaven that hath put such a thing as this into your hearts, most Noble Senatours, to seek to the God of your fathers, in this extremity let your eyes be ever towards the Lord,
And blessed be the God of Heaven that hath put such a thing as this into your hearts, most Noble Senators, to seek to the God of your Father's, in this extremity let your eyes be ever towards the Lord,
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That when the way wherein you should walke is darke, yet the end that is to be aimed at may be clear, and the cleernesse of the end, gives a great deal of light unto the way that in it self is full of darknesse.
That when the Way wherein you should walk is dark, yet the end that is to be aimed At may be clear, and the clearness of the end, gives a great deal of Light unto the Way that in it self is full of darkness.
1. Christs end is, that the purity of Ordinances may be exalted, that profanenesse might be suppressed, that the old leaven may be purged out, that offences may be removed, that the power of godlinesse may be countenanced;
1. Christ end is, that the purity of Ordinances may be exalted, that profaneness might be suppressed, that the old leaven may be purged out, that offences may be removed, that the power of godliness may be countenanced;
what ever power Christ has given to his Church, he gave it to that end, for which also he gave himself, that he might sanctifie and cleanse it, till the day come wherein he presents it to himself a glorious Church, not having spot or wrinkle, that so it may be holy and without blemish.
what ever power christ has given to his Church, he gave it to that end, for which also he gave himself, that he might sanctify and cleanse it, till the day come wherein he presents it to himself a glorious Church, not having spot or wrinkle, that so it may be holy and without blemish.
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These things I command you, that you love one another, this is the old and new command, the character whereby Christ and his Disciples shall be discerned;
These things I command you, that you love one Another, this is the old and new command, the character whereby christ and his Disciples shall be discerned;
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Can any building stand, when one stone will not lye upon, nor neer another? Is not the whole naturall body join'd by bands and ligaments? and are there no ligaments whereby Christ hath join'd together the members of his mysticall body? Is not the Scripture expresse, that the end why God gave Officers to his Church, was, that the whole body might be fitly joyned together and compacted, by that which every joynt supplies, might make increase in the same body, to the edifying of it self in love? And the end also why Christ gives grace, effectually to call them that are chosen, and visibly to build them upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, his end is, that all the building fitly fram'd together, may grow to be a holy Temple in the Lord, in whom ye are builded together for an habitation of God through his Spirit.
Can any building stand, when one stone will not lie upon, nor near Another? Is not the Whole natural body joined by bans and ligaments? and Are there no ligaments whereby christ hath joined together the members of his mystical body? Is not the Scripture express, that the end why God gave Officers to his Church, was, that the Whole body might be fitly joined together and compacted, by that which every joint supplies, might make increase in the same body, to the edifying of it self in love? And the end also why christ gives grace, effectually to call them that Are chosen, and visibly to built them upon the Foundation of the Apostles and prophets, jesus christ himself being the chief cornerstone, his end is, that all the building fitly framed together, may grow to be a holy Temple in the Lord, in whom you Are built together for an habitation of God through his Spirit.
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In all this worke be cloathed with humility, let none be desirous of vain-glory, provoking one another, envying one another, let not any thing be done through strife or vain-glory,
In all this work be clothed with humility, let none be desirous of vainglory, provoking one Another, envying one Another, let not any thing be done through strife or vainglory,
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Let us not look every man on his own things, but every man also on the things of others, that the same minde may be in us that was in Christ Jesus our Lord;
Let us not look every man on his own things, but every man also on the things of Others, that the same mind may be in us that was in christ jesus our Lord;
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that it may be imposed upon the spirit, that begins to rejoyce in things done well, to bal•nce the soul, to keep it from swelling, or sinking, that when sincerity has got the victory, pride may not steal away the triumph.
that it may be imposed upon the Spirit, that begins to rejoice in things done well, to bal•nce the soul, to keep it from swelling, or sinking, that when sincerity has god the victory, pride may not steal away the triumph.
therefore let us all endeavour to lift up God above our selves, and above all creatures, who hath been our glory, our strength, and the lifter up of our heads.
Therefore let us all endeavour to lift up God above our selves, and above all creatures, who hath been our glory, our strength, and the lifter up of our Heads.
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but when your souls shall be made perfect, you shall not only have the same revelation, but the fruition and enjoyment of those things that it is not possible for any man to utter:
but when your Souls shall be made perfect, you shall not only have the same Revelation, but the fruition and enjoyment of those things that it is not possible for any man to utter:
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And yet never be exalted, either by the abundance of revelations, nor with the perfectnesse of fruitions; When the grace of redemption shall carry you higher, and make your condition safer, then the grace of creation made Adam when he was in Paradise,
And yet never be exalted, either by the abundance of revelations, nor with the perfectness of fruitions; When the grace of redemption shall carry you higher, and make your condition safer, then the grace of creation made Adam when he was in Paradise,
where we shall have peace without war, and joy without grief, where, as Austin saith, there shall be a day without evening, where your Sun shall never set,
where we shall have peace without war, and joy without grief, where, as Austin Says, there shall be a day without evening, where your Sun shall never Set,
for Christ shall be all in all, where we shall have an eternall Sabbath, where we shall rest in his bosom and ever see him, see him and ever love him, love him and ever praise him,
for christ shall be all in all, where we shall have an Eternal Sabbath, where we shall rest in his bosom and ever see him, see him and ever love him, love him and ever praise him,
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1. Fatear primo virtutem esse pudicitiam. 2. Omnes virtutes quae per sorpus operantur in anima habitare. 3. Infidelia ani•am fornicari à Deo no•potist negort. Ergo ant in anima 〈 … 〉
1. Fatear primo virtutem esse pudicitiam. 2. Omnes Virtues Quae per sorpus operantur in anima habitare. 3. Infidelia ani•am fornicari à God no•potist negort. Ergo Ant in anima 〈 … 〉
2. Qul• corom qui se Christianes habert volunr (nisi Pelagiani, aut in ip•• forte its solu•) justum diacrit infidele••, impiu•• diabole mancipatum? Absit ut sit virtue vera in alique nisi sit justus, cum nemo justus sine fide. Hab. 2.4.
2. Qul• corom qui se Christians habert volunr (nisi Pelagian, Or in ip•• fort its solu•) Justum diacrit infidele••, impiu•• diabole mancipatum? Absit ut sit virtue vera in alique nisi sit justus, cum nemo justus sine fide. Hab. 2.4.
Minus Fabritius quam Catilina punietur, non quia iste bonus, sed quia ille magis malus, minus impius Fabritius quam Catilina, non veras virtutes habendo, sed à veris virtutibus non plurias ̄u deviando. August. ibid.
Minus Fabritius quam Catilina punietur, non quia iste bonus, sed quia Isle magis malus, minus Impius Fabritius quam Catilina, non veras Virtues habendo, sed à veris virtutibus non plurias u deviando. August. Ibid.
Mution dixtram suam libens in are reliquit. O sublimit as animi I Regul•• ne unus pro multis viveret, toto corpore cruces patitur. O virum fortem & in captivitate victorem! Tertul. Apol. 2 Cor. 11.14, 15.
Mution dixtram suam libens in Are reliquit. O sublimit as animi I Regul•• ne Unus Pro multis viveret, toto corpore cruces patitur. O virum fortem & in Captivity Victorem! Tertulian Apollinarian 2 Cor. 11.14, 15.
Three things considerable in man; NONLATINALPHABET, there three have severall delights; NONLATINALPHABET & NONLATINALPHABET Antooin. Pius, l. 3, 2, •4.
Three things considerable in man;, there three have several delights; & Antooin. Pius, l. 3, 2, •4.
Phil. 1.13. 2 Cor 3 5. Prius est cogitare quam credere, nemo credit aliquid nisi prius cegitaverit esse credendum. Credere nilaliud est quam cum assensione cogitare. Aug. de praedest. l. 1.
Philip 1.13. 2 Cor 3 5. Prius est cogitare quam Believe, nemo credit Aliquid nisi prius cegitaverit esse credendum. Believe nilaliud est quam cum assensione cogitare. Aug. the Predest. l. 1.
Multi res adversas timent, resprosper as non tment. Pericul, for est res prospera animo quam adversa corpori. Prius corrumpit res prospera, ut inveniat quod frangat res adversa
Multi Rest adversas Timent, resprosper as non tment. Pericul, for est Rest prospera animo quam adversa corpori. Prius corrumpit Rest prospera, ut inveniat quod frangat Rest adversa
NONLATINALPHABET, &c. Sicut Pyratae qui mare navigijs infestāt, non tan ubi na ves eportu exeuntes conspexerint invadunt. Quid enim his fructus, si j chapham inanem demergerent? sed ubi redierit onusi a sarcinis, tum demum omnem expediunt artem. Chrisost. de veibo Isayae vidt, ' Dom, Hom 2.
, etc. Sicut Pyratae qui mare navigijs infestant, non tan ubi na ves eportu Exeuntes conspexerint invadunt. Quid enim his fructus, si j chapham inanem demergerent? sed ubi redierit onusi a sarcinis, tum demum omnem expediunt Artem. Chrysostom de veibo Isaiah vidt, ' Dom, Hom 2.
Non antem diabolus potentiâ sed justitia Dei superantus fuit, non quod omnipotente potentior, sed quod diabolus amator potentiae, &c. Sic & homines eum tanto magis imitantur quantò magis neglectâ justitiâ potentiae student, ejus { que } vel a deptione laetantur, vel inflammantur cupiditate, &c. Vide Augustinum de Trinitate. lib. 13. cap. 13.
Non antem diabolus potentiâ sed justitia Dei superantus fuit, non quod omnipotent potentior, sed quod diabolus Lover potentiae, etc. Sic & homines Eum tanto magis imitantur quantò magis neglectâ justitiâ potentiae student, His { que } vel a deptione laetantur, vel inflammantur cupiditate, etc. Vide Augustinum de Trinitate. lib. 13. cap. 13.
Pari passu a••••tlare posssunt omnis religro & rulla•e ligio. Gerhard. de Magist. pag. 60•. Diascorus Augustin. Epist. 55. Tune, O Dias. core. &c. Scire tua• •ibit est ••si te scire, boc sciat alter. E•a doctus & pruder us nescias. R•mpublicam exparvâ magnan facere. Respondere pos. sit, •e ista nescire, & nosse quomodo s••e ist is bono potest esse bea•us Aug. Diascoro. Epist. 56.
pair passu a••••tlare posssunt omnis religro & rulla•e ligio. Gerhard. de Magist. page. 60•. Dioscorus Augustin. Epistle 55. Tune, Oh Dias. core. etc. Scire tua• •ibit est ••si te Scire, boc sciat altar. E•a doctus & pruder us Nescias. R•mpublicam exparvâ magnan facere. Respondere pos. fit, •e ista Not know, & nosse quomodo s••e is't is Bono potest esse bea•us Aug. Diascoro. Epistle 56.
