flattery is it both of dead and living to count their memory blessed who were so crooked and cursed in their courses 3. Judge not of men or causes to be good by the greatnesse of them that own them and follow them When Christ was in the world Joh. 7. 48. the question was Have any of the Rulers or Pharisees believed on him any of your great wise men No I warrant you they know better they are more wise then so v. 49. but this people this poor people giddy people nay cursed people that know not the Law Luke 23. 35. The Rulers derided him and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death and to be crucified You must not make the great ones of the earth your example for then you will follow wickednesse 4. Undeceive your selves about the true value of earthly powers The Trappings of power are not so good as we count for because power it selfe may be so soon and grossly abused Grace grace is most desirable which is proper and active to correct these abuses and cannot serve to these wicked inversions 5. Lastly is it any undue inference that seeing Kings have abused their power to call upon those who take their places on them to be circumspect very circumspect what hath been may be again what hath been abused may be abused Mistake me not I am far from bespattering those whom I am bound to honour surely Gods great deliverances and his peoples blood are fresh upon their hearts and will raise up a redoubled consideration in them how to honour God and serve their present generation in the management of publick affairs CHAP. XIII Proceeds to the sixth Pos which shews That abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their lazinesse 2. VVhen they take no account of under-Officers 3. VVhen they rule by will 4. VVhen they look not after excâ—â—ution of good Laws 5. But are unjust And 6. Sinfully conformable to neighbour Princes 7. Vndue enterposal in the things of God And 8. Persecute those who are good Vses GOvernments you heard were apt to change yea to change from good to bad and from bad to worse and that brings in a breach Sin and sorrow are inseparable companions if sin goe before sorrow will follow after To be clothed with power is an honour but to abuse power is a sin and such a sin as will make way for ruine desolation and destruction Hence your sixth Position The sins of Princes whereby they abuse power carry a tendency with them to breake their power All their power is from Christ and all sin is against him and surely he will never maintaine his own power in a way against himselfe As Princes have power over other men so they sin in that power they sin as they are men and they sin as they are men in place as Princes Now their Princely sins are those that break their Princely power as thus 1. Indulging of a lazie spirit tends to break their power They gladly accept of the honour revenues and observance of their places but transferre the care to others Corona curarum nidus A Crown is a nest of cares they love the Crown but will not undertake the care They are too nice and delicate they must not misse their meals their naps their sports no not for a publick good No wonder then if God cause that to passe from them which they so put away from themselves and make that over to others in the honour which they long before made over to them in the worke and service 2. When Princes take no account of their Ministers it tends to break power I know its impossible Princes should performe all their duties in their own person They have much lieth upon themselves and they have more to transferre to others Its a wasting sin to put off what is inherent in themselves and t is no lesse to transferre to others and take no account of them They must have their Ministers that 's granted but their Ministers must be accounted with or else all will fall It keeps them in due awe and order to think they must to an audit give account of their stewardship Places and justice will be bought and sold publick treasures exhausted publick negotiations slighted and what care they when they know they shall be let alone How unworthily may men betray their trust dishonour their Prince and wrong the Nation yea do it boldly when they know they shall goe unexamined and so unpunished Princes devest themselves of their highest power by this neglect and its jusâ— they should fall short of the reverence they expâ—ct in the hearts of those who are under them 3. When will is Law then down goes rule Non debet Princeps dominari sed Ratio The Prince that is the Prince in his will should not beare sway but Reason Government hath no such enemy as self-willednesse never do Princes lose so much of their power as when they exalt their will against Law they think they gain but then they lose most 4. Neglect of looking after the execution of good Laws much infeebles their power Kings should be living laws Reges vivae leges their carriage so regular as to command imitation and their care great to see good laws executed Execution makes good Laws alive and good Laws well executed makes Kings live for their power is advanced in their execution and neglect herein is fatal and ruinous to them 5. Injustice tumbles down Chairs of State Prove 16. 12. The Throne is established by righteousnesse but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry and are not eased when might overcomes right it s a woful victory and such an one as they shall have no cause to triumph in for Christ will cause them to vomit up all their sweet morsels and to repent of their unjust dealings 6. Sinful conformity to neighbour Nations doth no good It displeased God and his servant Samuel when the people cryed out Make us a King 1 Sam. 8. 6. and the great argument was they would be like other Nations So verse 6. Give us a King to judge us and verse 5. Make us a King to judge us like all the Nations When we conforme to their pride their fashions their excesse their wantonnesse will not this undermine us 7. Undue interposal in the things of God will pull down the powers of men God hath reserved it for his own wisdome power and holinesse to give the Law of his worship His teare is not to be taught by the precepts of men or made good by their powers The patterne of the Tabernacle and Temple is to be fetched from God alone we are not tyed to waite for mens
that great Law inverted that now Destructio populi suprema Lex Not the safety but the destruction of the people is the great Law Their work and businesse is to slay and burne pluck up and pull down ruine and destroy How many Countries Towns Villages Families and Persons have we known desolate and without inhabitant How many stately Edifices the seats of Noble Families have we seen levelled with the ground and the owners know them no more Behold the justice of an avenging God do not some of the members of the greatest Family that was in our Nation wander like Vagabonds from one Country to another being burdensome where ever they become and enjoy nothing of all that their Ancestors possessed but possessed their wickednesse How many of both sides complain that they are undone some by their enemies others by their friends I know my selfe where a good Gentleman suffered more in one night by some of his own party then some of his neighbours paid in some years Cesses 7. Good Plantations which are the children of the Common-wealth that swarme out from them and hive in a forreigne Country how are they nipt in the bud by Civil wars They are gone from you but so as they cannot live well without you Methinks I hear those many thousands of precious souls in New England complaine that they are forced to goe too like the Natives almost naked and all because they cannot have cloaths from their friends who were wont to send to their refreshment and now they here need what formerly they spared them Harke harke the cry of Virginia Barbados and other places who say God is good to us in giving us Commodities but we have no Market for them your wars obstruct our returns If you will not regard the cry among your selves yet let the cry of many thousands of us so many leagues off ring a peale in your eares Oh for Gods sake for truth sake for yonr enemies sake agree agree Will you at once destroy your selves and kill us at this distance The Lord awaken your hearts and soften them to a speedy setled composure 8. Lastly even the victories of Civil wars are much to be lamented In other victories men use to ride in Triumph but sad sad is the Triumph here whom have you overcome not strangers or forreigners but your Brethren such whom formerly you lived and rejoyced with bought and sold with nay it may be fasted and prayed with and now these you have cut off How little did the Children of Israel Triumph Judg. 21. 6 They repented them for Benjamin their Brother and said There is a Tribe cut off from Israel this day so true is that saying In bellis civilibus nihil miserius quamipsa Victoria In Civil wars nothing more miserable then the Victory it selfe 1. Learne hence to admire the exceeding goodnesse of Gods gracious providence that we who have been so many years under such severe wars are yet a Nation after so many seiges pitched battles daily fightings and skirmishes in one in another County nay almost in all Counties of the Nation and in one Nation after another In Ireland Scotland and England by Sea and by Land that we are yet a live Nation and a Nation enjoying much more Peace Plenty and Liberty too I say more then other Nations liberty of person state and which is most of all of Conscience Oh blessed for ever blessed be our gracious God that although we have had this woful division as yet he hath not given us up to the desolation to a wilderness state as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 12. 25. Erect monuments of his mercy and let your children know how great things God hath done in your dayes for them and you 2. Consider how much you are engaged to those in present power by whose care and counsel as instruments in Gods hand it comes to passe that these wars break not forth again We that live on the Sea Coast observe that though the winde be laid and the storme over yet there is an unquietnesse in the waves for some time after a storme God that rideth on the heavens for our help and in his excellency on the skie hath calmed our storme yet alas how many spirits still boyle unduely how ready are men to renew another Civil war and are we not beholding to their wisdome and power that prevents such sad returns Oh be still be still let not God heare your murmurings and repinings and sad not those whom God makes means of your safety and preservation 3. We should look on some inconveniences as eligible when they be in a way to prevent what is fatally ruinous T is true Excise is heavy and Taxes burdensome but is not Civil war worse It s impossible to conceive the management of publick affairs without publick expense and is it not great weaknesse to grumble at that which is so just and necessary But it may be you complain you are over-cessed dealt unequally withal suppose that but is that so bad as to have all taken and nothing left you I but this was not so in former times nay it is worse now then it was then we grumbled at a little Ship-money at Court and Conduct-money alas that is but a flea-biting to what we feele now But do you not feele enough but would you feele more who brought you into this condition had not your selves the greatest hand in it and will you complain for what your selves have brought on your selves It would refresh the hearts of those in place to finde you in such a condition of safety as that these charges might be spared but till that time come they should not be faithful to you to take them off nor will you doe your selves right except you beare them 4. It should be far from us to begin promote or abet any Civil war It shews the highth of the wickednesse of our quarrelsome spirits that rather then you will not be fighting you will devour one another Saevis inter se convenit Vrsis feirce Beares agree among themselves Far be it from you to make or take up causes of breaches among your selves doubt not you will finde more then enough abroad why will you sad the heart of your friends and rejoyce your enemies Oh tell it not in Gath and publish it not in the streets of Askalon lest those that hate you hear it and rejoyce Surely the divisions of Ruben cause great thoughts of heart How good and pleasant were it for Brethren to dwell together in unity that would be as the precious diffused oyntment a refreshing dew which hath a commanding blessing yea life in it What What evil have good and wholesome Laws done you that you take a course to break them is that the requital for all the provision and protection you have had by them will you pluck up your fences and lay your inclosures common Magistrates as well as Ministers are
wickednesse 4. though Christ be no cause of their badnesse yet he permits it 5. In permitting them he puts forth a righteous judgement 6. He orders their badnesse for good Vse of Instruction 1. that their being Creatures of Christs making stamps Authority on them 2. When we rise against Government we rise against Christ 3. Ascribe the good of Government to Christ 4. Hence take a ground of patience under evil Governours 5. Christ must needs be glorious Vse of Exhortation in sixe passages out of Psal 2. 1. To be wise 2. To be instructed 3. to be in feare 4. To serve him 5. to rejoyce with trembling 6. To kisse the Son CHAP. X. OPens that setting up of Government is for the worlds good as appears 1. In that it is set to keep the world in order 2. Persons so set and kept enjoy propriety 3. Government promotes the increase of good things in our propriety 4. Government protects your Peace 5. Setting up of Government is when God makes some men able and willing to manage Publicke Affairs and draws others to consent and subject 6. This is notably for the good of not some but all ranks of men 7. It s extensive to the whole life of all those men 8. There is honour due to them who are thus set up for Government Vse of Instruction to shew 1. That God is a faithful Creator 2. Rulers had need be of much wisdom and publicknesse of spirit Vse 2 of Exhortation 1. To esteem them highly 2. To make honourable mention of them 3. To speak to God for them 4. To submit to every Ordinance 5. To testifie our thankfulnesse by service in person and in purse CHAP. XI UNfolds that Governours and Governments are apt to change which these six things will further informe you in 1. Governours change by death and in their manners while they live 2. Manners and forms of Government as well as Persons are liable to change 3. People change in their mindes and conditions 4. Change of Governments Governours and People causeth change of Laws 5. they change in their league and trade with Neighbour Nations 6. Jesus Christ King of Kings makes a change on Governours and Governments by sending Plague Sword or Famine on them Vse of Instruction 1. Lesser bodies will change 2. See the creatures vanity Vse of Exhortation to Princes 2. To exalt righteousnesse 2. To be little in their own eyes To All. 1. to raise up your hearts to minde things above 2. to be content in these turnes 3. to contend to have the change for better CHAP. XII SHews that Kings abuse their power for 1. they serve themselves more then others 2. they turn the power which should be for good to the hurt of others 3. Power was set against Christ in his person when he was on Earth 4. It is against Christ and his interest Now. 5. the power of Kings is given up to Christs enemies Vse of Instruction to see 1. the foundation of turns on Kingdoms viz. Departing from the right ends 2. How little Kings deserve the name of Sacred 3. Judge not of men or causes to be good by the greatnesse of them that follow them 4. Vndeceive your selves about the true value of earthly powers 5. that those in power be circumspect CHAP. XIII SHews that abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their own lazinesse 2. When they take no account of under-officers 3. When they rule by will 4. When they look not after the execution of good Laws 5. When they are unjust 6. When they sinfully conform to neighbour Princes 7. When they persecute those who are good 8. When they interpose unduely in the things of God Vse 1. of Instruction to see the cause of great turns among us Vse 2. of Admonition to Princes 1. Take heed of your hearts in lawful things 2. Take heed of coveteous self-love 3. Exalt not your selves unduely 4. Anger and malice misbecome a Prince 5. Forget not the kindnesse of others to you 6. Look that your Courtiers prove not flatterers CHAP. XIV PRinces being wicked people grow wicked too because 1. Wickednesse in men of high place is misrepresented to the people 2. Wicked Princes leave good Laws unexecuted and sin unpunished 3. Then wickednesse comes to be established as by a Law 4. Because of the Priests of the Nation 5. People are migtily led by example Vse 1. To shew how much Rulers have to answer for 2. To shew that examples move much 3. To take notice of the wickedness in us 4. See how just it is to suffer from Princes when we grow sinful by them CHAP. XV. THat abuse of power and wickednesse of people adapt to Civil war How abuse of power works on good mens spirits How wickedness adapts See it thus 1. Pride in Princes produceth pride in people 2. Pride introduceth luxury 3. Luxury introduceth poverty 4. Poverty makes people discontented 5. Discontented people meditate their pressures 6. Pressed people hardly pay for any publick uses 7. People grow weary of their Trades 8. They feare more then they feel 9. There be Incendiaries that augment their fears 10. These incendiaries have many followers Vse 1. To Princes to consider their abuse of power 2. To people who complain of Wars yet are the cause of them 3. To admire Gods goodness that we have no more Civil Wars CHAP. XVI SHews that Civil Wars produce fatal Changes for 1. Then Government is destroyed 2. Equity and Laws are not then to be heard 3. Then Religion and devotion are stifled 4. Learning and Trading fall down dead 5. A rich people is made poor and a strong people weake 6. No safety to any then 7. Plantations are nipt in the bud 8. The victory of Civil Wars is much to be lamented Vse 1. Admire Gods goodnesse that we are a Nation 2. Consider how much we are engaged to those in power by whose care it comes to passe that Wars break not forth 3. Look on some inconveniences as eligible when they prevent what is fatal 4. It should be far from us to promote a Civil War CHAP. XVII NEighbour Princes fall off from us or come forth against us when we are in Civil War which is opened thus 1. God hath bounded and limited all Nations in their Territories 2. Confederacy is as needful for a Nation as a Person 3. It s of great concernment what and with whom confederacy is concluded 4. Islands have more liberty of choice as to their confederates then those that live in a Continent 5. We may have cause to break with those with whom we have been confederate 6. It s possible some may break unjustly from us 7. Those with whom we are in League may be devoured by their adversaries 8. It s possible notwithstanding confederacies abroad we may be disjoynt at home 9. This distraction tempts your friends to shake you off 10. It
He sets a Tabernacle for the Sun and gives it a race to run 2. Jesus Christ doth not onely give them a being but also maintains what he hath given gives them a constant course and maintains them in it as men and Saints have their constant work to do so likewise have other creatures and Christ upholds them and their course too Psal 75. 3. I beare up the pillars of the earth Heb. 1. 2 3. By him are the world 's made and he upholds all things by the word of his power Jer. 31. 35. He gives the Sun for a light by day and the ordinances of the Mâ—on and Stars for a light by night divideth the Sea when the waves thereof roare and to shew their constancy of operation Jer. 33. 20. there is mention made of the Covenant of the day and the Covenant of the night which none can break 3. These things thus made and maintained by him are at his beck He made three dayes together without a Sun Gen. 1. by reflecting the element of fire downward as some say and made the nights by reversing it upward Psal 136. 6. Whatsoever he pleased that did he in heaven earth in the sea in the deep places Heaven and Earth Sea and deeps are all at his pleasure V. 7. He maketh the vapour to ascend and lightnings for the raine he bringeth the winde out of his Treasuries Psal 147. 15. He sends his command forth his word runneth very swiftly His word his command is enough to make all run as he made all by his word so by his word and will he governs all Math. 8. 27. He rebukes the winde and the Sea and they obey him His rebuke and the creatures obedience fall in together 4. It s his pleasure sometime that they should step aside from their ordinary course The ordinary course of the Sun is to be running of his race But Josh 10. 12. Sun stand thou still in Gibeon and thou Moon in the vally of Ajalon The ordinary course is for the heavens to give down raine but in Ahabs time 1 Kings 17. 1 there was neither dew nor raine The ordinary course for the earth it is to bring forth corne and grasse for the food of man and beast but in Joseph's time Gen. 41. 54. The dearth was in all Lands 5. That Jesus governs them in all these turnings aside that is he acts them and orders them to his ends and interests and so there is a sweet harmony in their excentrical motion When the Sun stood still in Joshua's time it was that Israel might be avenged of the Amorites their enemies The dearth was in all Lands that so Joseph might be exalted and Israel provided for It raines or raines not that God might be honoured in the word of his Prophet Elijah the Tishbite When God takes away the power of burning from the fire it was that his servants the companions of Daniel should not be consumed but walke in the midst of the fire and have no hurt Dan. 3. 25. God will not onely shew his goodnesse to his people by the ordinary and common course of creatures but sometime he makes them step aside out of their common course to answer their prayers and help them in their streights and Now in our dayes though he workes not miracles he works wonderful things Miranda though not Micacula Though he worke not against the course of the creatures nature yet he alters it so that it gives us cause to wonder yea and withal in this way he brings vengeance on his and his peoples enemies It 's light in Goshen when darknesse is on all the Land of Egypt Isa 24. 20. The Earth reels too and fro like a Drunkard and shall be removed like a Cottage The transgression thereof shall fall heavy upon it and it shall fall and not rise again 6. That these Turnes in Heaven and Earth thus ordered by Christ carry with them the nature of signes Luke 21. 21. There shall be Signes in the Sun and in the Moon and in the Stars and upon the earth distresse of Nations and perplexity the Sea and the waves roaring Acts 2. 19 I will shew wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth beneath blood and fire and vapour of smoak A Signe is that which besides it selfe introduceth some other thing into the understanding as when you see smoak your understanding doth not terminate in the smoak but riseth higher to think of some fire that causeth that smoak So when you see these strange postures in these natural bodies your minde resteth not barely in the contemplation of them but your understanding looks on them as fore-runners of other things that shall follow after Now among signes some are Rememorative Demonstrative Prognostical Practical Rememorative signes are such which call to minde things past and so refresh the memory the Bow in the clouds tells us God did destroy the world by water though he will do so no more Demonstrative signes are such which declare a thing present as smoak is a signe of present fire fire then burning Prognostical signes are such as foretel in general things to come Thus God may and sometime doth by these changes in these natural great bodies signifie and foretel that there shall be great turns and changes in the great bodies Politique of Kingdomes and Common-wealths but what these particular turnes shall be and the several issues of them the signes in heaven and earth cannot foretel for they are not practical signes Practical signes are such as in their nature cause and produce those things whereof they are signes but such signes the heavens and earth are not they do not in their nature cause the turnes of Nations nor are the turnes of Nations their effects Now whether this position do contribute any favourable aspect to judicial Astrologie that we shall shew in the Appendix joyned to this Treatise and passe it by now onely resolve this Question Why doth Christ when he intends great turnes in States make such changes in Heaven and Earth I answer in four Reasons This is the beginning of Christ his taking to himselfe his great power Rev. 11. 17. Christ hath all power on earth as well as in heaven he is sovereigne Lord of all creatures as well as King of Saints Col. 1. He is the First borne of every creature as well as head of the Church and therefore he doth thus manifest himselfe There be many fore-runners before the King comes reckon these among the least and lowest of Christs servants yet surely what knees they have they bend to him They are ready with their motion and conjunctions to honour him and in their language to tell you of his transcendent glory that is following They are obedient and step aside out of their ordinary way to let you know of their Lords drawing nigh Christ could
riches and honour Say not your enemies are many mighty crafty and malicious and you are few and weake and how shall your tranquillity be Remember Christ hath this power to change their strength into weaknesse and your weaknesse into strength Lastly let it exhort you to these four things 1. Consider Christ in all changes on the creatures and this will make natural Philosophy to become spiritual Are there Ecclipses of the Sun blazing Stars Meteors unusual Winds and Stormes Haile Snow Thunder and Lightning Then let your souls mount up in thoughts and feare of Christ while Astrologers are vexing their mindes with strained applications of these things here you are taught whether to refer them Remember Christ in the dry years we have had in the unusual high Tydes and such like Occurences 2. Feare before Christ more then men when they are angry you are troubled when they frowne you feare and is there not more cause to feare him that over-rules the constellations turnes about the winds Jer. 5. 22. Fear you not me saith the Lord and will ye not tremble at my person who have placed the sand for the bound of the Sea 3. Advance your faith to a great expectation and the expectation of great things A little faith will not suffice when God speaks and workes we must be strong in faith if we will give glory to God not considering the carnal reasons examples customes and experiences which may be produced and pressed but to goe on in our perswasion that God which hath made Heaven and Earth will compleat his work for his own and his Sons glory 4. Surely Christ is to be exalted in praise that can worke about turnes in natural things to be subservient unto spiritual Signes in heaven and earth have an aspect to the performance of promises and fulfilling of prophesies and we should be heavenly and spiritual Mathematicians and Astrologers to take the true motion and dimension of these things to the elevation of his Name and our hearts to his praise CHAP. VI. Shewes the change and the ministration of Angels in these Turnes Thus First Christ is head of Angels 2. They must serve his Saints 3. They serve in destruction of their enemies 4. They must have apparent honour for this service 5. They are in the visions and so in the execution 6. They have Kingdome-worke 7. They and Saints are joyned together 8. They are used in the last which are the best dispensations 9. Christ must have his Angels as well as the Dragon Use of Instruction and Exhortation Concerning Heaven and Earth taken properly you heard in the former Chapter Look on heaven and earth now as spoken by a figure setting down the thing containing for the thing contained and so heaven containing the Angels is put for the Angels contained in heaven but then the question will be How are these Heavens shaken or plainly thus How are these Angels in Heaven said to be changed Angels are called Heavens because they dwell there Caeli quia caelicolâ— Heavens because the inhabitants of heaven thus Job 15. 15. The Heavens are not cleane in his sight that is the Angels of heaven are not cleane Not that they have any sin to pollute them but weighing them with him who is the holy holy holy One they can beare no weight Ne ipsi quidem caeli mundi sunt cum ipso collati quantumvis a terrenis istis faecibus immunes Beza The heavens although free from earthly dregs are not cleare compared with him His eyes are more pure then to behold any iniquity his holinesse is himselfe and so unmeasurable The Angels though holy yet is their holinesse by measure their holinesse is limited they are but creatures though holy and heavenly creatures and compared with that infinite One they are said not to be cleane Job 4. 18. Behold he put no trust in his servants and his Angels he charged with folly Nullo modo conferenda est illorum justitia cum justitia Dei quae modis omnibus infinita est Their righteousnesse is no way to be compared with his which is altogether infinite and this it may be is hinted in those latter words In his sight They are cleane indeed in our sight and we can finde no impurity in them but not so in his sight Mat. 6. 20. Thy will be done in earth as it is in heaven that is by the Angels in heaven Now how these heavens these Angels may be said to be shaken is the great Question We speake here of good Angels whom we look on as confirmed in their state by Christ and how then are they shaken Philip Melanchthon who was called Germaniae Luscinia Germanies Nightingale referring this prophesie of Haggai to Christ his comming in the flesh saith Movit coelos quia Deus assumpsit humanam Naturam He shooke the heavens because God assumed humane nature and there is a certain truth in that although the wordes carry more in them It was a great shake of Heaven when Christ who was higher then the heavens took our nature on him Carthusian referrs it to the appearance of Angels at the birth of Christ Movet coelos quando cives coelestes apparuerunt hominibus concinnentes Whâ—n the Multitude of the heavenly hosts appeared pâ—aysing God and saying Glory to God in 〈◊〉 highest Luke 2. 13 14. Others refer it to the great admiration that even the Angels were in at the preaching of the Gospel 1 Pet. 1. 12. which things namely the things o thâ— Gâ—â—pel the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvo me ut 〈◊〉 which signifies I bow down my selfe that I may see arguing an aâ—dency of affection and the undergoing as it were some difficulty to obtain a Vision They admired and looked and â—he more they looked the more they admired like those that could not satisfie themselves in what they liked and looked after Now when God reveales New things to Angels then in some regard they receive a change for they then know that which they knew not before and in that reception of new Revelations may truly be said to be under some mutation or change And who knowes but God may reveale new things to them concerning the great workes which he is about to doe in the World Angels know some things and much more then we but not all they know not so much but they may know more Angels may grow in knowledge as well as men and all growth is a change a change from a lâ—sse quantity to a greater Angels are Gods servants and his speaking to them is his illighâ—ning of them to know his will and knowing to do it Christ is said to shake the Angels in regard of that new employment he puts them to It is true Angels have a perfection et quod perfâ—ctum est non recipit mutationem in pâ—jus saith Drusius
commands to serve God they may make our services to be more safe in the practice but not more righteous in themselves Gods command is a sufficient warrant and its high presumption for any to interpose therein to corrupt or crosse his service 8. Unjust persecution and prosecution of the good and quiet of the Land cracks authority They are to be terrour to evil doers and then their authority comes forth in the power of it but they must not be terrours to those that doe well nor strengthen the hands of the wicked and sad those whom God would not have sadded This will never stablish any government Christs interest is in his people the best way for Princes to maintaine their interest is to fall in with Christs interest His people are his annointed ones and they must doe them no harme Zach. 12. 3. Jerusalem is a burdensome stone all that burden themselves with it shall be cut in pieces though all the people of the world be gathered together against it 1. See the cause of the great turns that have been among us Former ages cannot parallel our stories you know how God hath set up his Throne for Judgement and called the great and mighty ones to the barre and cut them off And oh that now these who yet remaine would turn their eyes hither and see though it be late first see the true cause that cracked all former greatnesse and be humbled confesse their sins in their desolations and if they cannot see their fins as cross to God let them abhor them as enemies to their own State Oh! that they would accept of this counsel To breake off their sins by righteousnesse and their iniquities by turning to the Lord that so if possible there may be a return of their tranquillity Suffer I beseech you yet once more a word of admonition the Lord make it precious healing balme to you 1. Watch over your hearts in lawful things and with all keeping keep your hearts therein It s lawful surely to eate and drink and for you to eate of the fat and drink of the sweet yea to feast your selves daily But t is not lawful to feed without feare Jude 12. Eccles 10. 16. Wo unto thee oh Land when thy Princes eate in the morning It s lawful to eate but not to eate unseasonably Prov. 31. 4. It s not for Kings O Lemuel it s not for Kings to drink wine or Princes strong drink least they drink and forget the law and pervert the judgement of any of the afflicted it s not for Kings so to drink as their drinking shall make them light and frollick so as to forget the law the afflicted and their cause Math. 11. 8. They that weare soft cloathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wearing them daily are in Kings houses But we read withal Zach. 1. 8. I will punish the Princes of the Kings children and all that are cloathed with strange apparel If the softnesse of their apparel betoken a greater softnesse of their temper it is not their being in Kings houses shall save them from punishment Strange apparel Jun. Indumento alienigenarum apparel in imitation of strangers people of another Nation when they frame themselves into the garbe of a Conquering people whether Egyptian or Babylonian and testifie their spirit by their habit Omnes qui exoticis vestibus levitatem animi prodebant Drufius Such who betrayed the levity of their minds by their phantastical apparel Probabile est saith Calvin Aulicos stulta affectatione mutasse vestes Its likely the Courtiers out of a foolish imitation changed their garments I would our Courtiers were not guilty of new fangled fashions and garish garments paintings and powderings spots of beauty and naked breasts opening their shop-windows as if their modesty were put to saile You may questionlesse sometimes relaxe your minde from your serious and weighty employments and follow your Recreations and Pleasures but take heed of being lovers of pleasure that will make you poor men Prov. 21. 17. and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures more then lovers of God will render you worse then poor even wicked men beware your pleasures be not your masters for then you will serve diverse lusts as well as pleasures Tit. 3. 3. Malus si regat servus est tot dominorum quot vitiorum One saith If an evil man rule he is servant of so many Masters as he hath vices Look on the pleasures of the flesh as the bane of your spirits and your Courtly pompe to be but so much pageantry When Agrippa Acts 25. 23. is said to come with great pompe it s in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great phancy great pompe is no more Worthy is the record of that great and good Courtier Moses Heb. 11. 25. who chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season 2. Beware of covetous self-love the canker of publick places Exod. 18. 21. The men there to be chosen Rulers must be hating covetousnesse When Samuel would deter the people from a King 1 Sam. 8. 11 12. He pleads He will take your sons for himselfe for his horsmen to run before his Chariots to care his ground to reap his Harvest it s all His His His wicked Princes pretend publick transactions and necessities when the maine is to fill their own Coffers they spare neither their own children nor strangers bnt exact their Customes from them Math. 17. 25. But exceeding terrible is that of Jeremiah to such Jer. 17. 11. He that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a foole 3. Exalt not your selves unduely for that will bring you down Prov. 16. 18. Pride goeth before destruction and an haughty spirit before a full proud speeches gestures carriages should be abhorred by you It s one thing to keep a due distance another thing to be proud It s one thing to maintaine your place and another thing to be haughty It was the fault of good Hezekiah that his heart was lifted up I but it was his great commendation that he humbled himselfe for the pride of his heart Be not wise in your own eyes but give eare to the wisdome of the Ancient and the petitions of the poor 4. Anger and malice misbecome any wise man much more a Prince Irasuror brevis est Anger is a short madnesse and malice is illwill continued and both should be banished from you How famous was Moses for his government and yet the meekest man of all the earth Perit judicium quando res transit in affectum you will lose your judgement when your affections are distempered Eccl. 7. 9. Anger resteth in the bosome of fools and folly should be far from them that govern How ill did Sauls anger become him when he calls Jonathan the son of a perverse rebellious woman 1 Sam.
shall make no League with the inhabitants of this land ye shall throw down their Altars The Psalmist gives the reason Psal 106. 35. They were mingled among the Heathen and learned their works God likes not league with Idolaters and why should we But if wisdome and necessities of State urge a Peace for a season yet why oh why should the subjects of this Nation while they are conversant about their lawful occasions be liable to that bloody cursed Inquisition they are hindred to declare what God hath taught them of his truth and exposed to exceeding cruel dealing It is one of the plots of Antichrist to continue their Subjects in superstitious darknesse and to shut out all light they can I am confident that God will pluck it down although all the craft and interest of Jesuites be put forth to maintain it 4. Islands have more liberty of choyce as to their confederates then they that live in a Continent They are immediately bounded by the Sea others by Frontier Towns It may be God hath separated us in this Island of Great Britâ—aine from all the World Toto divisos orbâ— Britannos that so we of this Nation might not be unduely fettered by confederacy but act more freely for him I finde in â—ambden that Regnum Angliae Regnum Dei the Kingdome of England is called Gods Kingdome because none seeme to care for it but God And doth God take care for us Surely we should then care for him and his interest and we need not care or feare what men can do against us 5. It s possible we may have cause to break with those with whom we have been confederate as we did with Scotland and this will produce great change How neer were we and the Scots in League We were Brethren that covenanted fasted and prayed together engaged and fought together but if they will be our Lords which were our friends if they endeavonr to beare rule over our Land and Consciences too and if we cannot bow down and let them tread upon us they will then by an Army seek to force it Wonder not if we endeavour to defend our selves and so break from them 6. It s possible some may break unjustly from us as our Brethren of Scotland did and not they alone but others also The Lord forgive our Brethren of Holland and lay not their unkinde dealing to their charge They gained mnch by our losses many of our ships which should have come to our Ports were consigned to theirs but this contents them not they thought to have been our Masters I shall never forget their vaunting appearance in Dover Road and withal Gods goodnesse in lowing and scattering of them then and there 7. Those with whom you are in league may be devoured by their adversaries and then so much of your hedge is broken I wish our friends so well that I would never have them fall out among themselves and so make themselves a prey to their adversaries But such a thing may be and if it should would it not produce new Counsels and Actions new Turnes and Changes among us 8. It s possible notwithstanding all your Unitings and Leagues abroad you may be disjoynt at home We had peace with France Spain and Holland when we had War in England and how little could their interposition effect our agreement Nay our Union remotely did occasion our dissention while those in power plotted to be like those with whom they were in league to be as absolute over us as they over their Subjects did not their actings to this end produce their Tyranny and our Misery Little may we expect 〈◊〉 strangers when we are not wise for our own good is peace good abroad and is it not better at home and yet how little had we of that better peace 9. This distraction tempts your friends to shake you off Nullus ad amissas ibit Amicus opes When wealth is gone friends are gone too Now danger is at the door of our neighbours Damnum immane They think it possible a prevailing party among us may turne against them and it concerns them to look to that how ever it brings them to a Neutrality and that increaseth and lengtheneth our divisions as we found in the temper of the Dutch before the last War and Peace There is not onely danger likely but there is lucrum cessans a stop of the hope of gain our neighbours rightly judge that they can expect little help from us so long as our troubles among our selves continue our own condition gives us so full an imployment for our selves that we cannot attend their interest and their good 10. Lastly it opportunes your confederates to become your enemies Accipe dum dolet take your fee while the patient is sick is the Physitians maxime it will come shorter and more heavily afterward Simeon and Levi came on the Sechemâ—es when they were sore and when you are weak your confederates will strengthen themselves they hope for a party within you when you fall out among your selves they expect not onely your weakenesse but their own strength by it Divide et impera your divisions will make them reigne Me thinks I heare them cry On On take persue for they are divided and sometimes God gives one Nation a Commission against another Isa 7. 18. I will hisse for the flie of Egypt and for the bee that is in the land of Assyria God can as easily destroy a Nation as a person He needs but hisse and the Flie and the Bee come God may have a controversie against you and plead it out with you by your enemies Peace and War are not made so much on earth by Kinâ—s and Councils as by God in Heaven 1. Let us see how little hope or help there is in men You associate with neighbour Nations and expect help and friendship from them but no sooner are we fallen out among our selves but they keep at a distance from us send to them and you shall have crafty dilatory answers the truth is they are waiting which party will get the better that if they joyne with any they may joyne with the strongest side It may be you expect Men or Money or Ammunition from them but a few faire words is the most you shall get These prove like Jobs friends like winter brooks or land floods Job 6. 15. which overflow when you have no need but when the time waxeth warms they vanish when its hot they are consumed out of their place Thus much Rabshekah could tell Isa 36. 6. Egypt was a broken staffe and a reed which if a man leane on will run into his hand And the Lord himselfe saith Isa 30. 3. The strength of Pharoah shall be your shame and the trust in the shadow of Egypt your confusion and this we finde verified v. 5. They were all ashamed of a people that could not profit nor be an help but be a shame and also a
laid waste and the posterity that expected succession into the riches and honours of their fore-Fathers are little better then Noble Vagabounds I meddle not with the proceedings in that case but sure I am In all God is just God hath begun in England but he will not end there I dare not presume to set down times measures meanes and modes of things which the Father hath reserved in his own hand onely this I say waite but a while and it may be you shall see The Incestuous house of Austria the Emperour King of Spain France and the rest of the ten Kings of Europe which have given their power to the Beast to come tumbling down and if they fall surely many more will fall with them their Creatures and their Followers their Courtiers and their Flatterers cannot stand but must come down and with them many more I perswade my selfe that those whom God hath set now in power over us do seriously weigh what Christ hath done and will do how he is yesterday and to day the same for ever for ever just and jealous against all wickednesse and ungodlinesse and that this doth and will work upon their hearts and cause them to be humble before God and much in prayer to be watchful over themselves and theirs and others and to study to do the work of Christ put into their hands not negligently but faithfully not to please men but Christ CHAP. XX. Concludes with shewing How the twelve Positions formerly handled instruct us in our Turns and Changes WE have opened twelve Positions and divers things in them I shall conclude with a very breife instruction teaching us what we may learne from every one of those Positions concerning our present Turns Pos 1. All power is in Christ power to raise or depresse Kingdomes and Nations as well as particular persons and its little lesse then blasphemy to exclude him from our Turns If they be for good he is the Author and preserver of them If we have Plenty after scarcity Liberty after bondage Peace after war Oh thank him him I say for those blessed changes But what if we experience the contrary darknesse instead of Light feare instead of Safety evil instead of Good yet in these evils Christ is to be owned Isa 45. 7. I forme light and create darknesse I make peace and create evil I the Lord do all these things and Amos 3. 6. Shall there be evil in the City and I the Lord have not done it Christ then hath his work in City or National good or evil Pos 2. All the Kings of the earth reigne by Christ Kings are the greatest persons of the earth and cause the greatest Turns and Changes either to good or evil How is our feare and sorrow turned into hope and joy when righteous men are exalted to government and what mourning when wicked ones Prov. 29. 2. How much of the increase of wickednesse is abated by their power care and example and what great cause have Saints to blesse God when he makes Rulers nursing fathers and to rule for him as they rule by him Pos 3. Government is set up for the good of the World and nothing causeth more considerable changes then that doth it reduceth lawlesse ones to a rule ruleth and boundeth excessive desires and actions brings in trade and wealth improvement of creatures and increase of peace Pos 4. Government in the frame of it is apt to change and doth not that reach us Government is a comprehensive word relating to Princes and people and so all change when Governments change Laws Places Offices Rewards Times and Persons all change Pos 5. Kings and Princes have abused their power that is a sad change a change of what should be best to worst of power to abuse of it of Kings to Tyrants of Princes to Oppressors Pos 6. Sins of Princes tend to break their power Here is change upon change Change of Manners by sin and change of Wholnesse and Soundnesse to a breach Power cannot break but many things break with it and many things cannot break but it makes great alteration Pos 7. Princes being wicked people grow wicked too a woful change indeed and much to be lamented Princes that should rule become slaves and that to the worst of masters their own Lusts people that should be under command to become unruly and unruly by them that should better order them Pos 8. Abuse of power and wickednesse of people adapt to Civil War Those in power complain of the people and the people of them in power and we have just cause to complaine of both It s a sad case that turnes the soul to a wearinesse of the good it doth possesse and to a loathing its own peace Pos 9. Civil Wars cause fatal Turnes They turne and overturne all Turnes are in the bowels of that one our many years sad experience hath taught us we were full but soon emptied we were high but brought low we were in safety but soon rapt into feare Oh that our hearts might turne after all these Turnes upon us Pos 10. We fall out one with another and our neighbours fall out with us both How do they laugh at us and seek to raise themselves out of our ruines Is it not hard when those you thought would help you at best are Neuters stand still and look on Truly we may thank our selves for putting them on that temptation Had we kept together Pos 11. They would have been as formerly But now they are in armes their War-ships rigged and manned and now the Seas must be as bloody by a Forreigne War as our Land had been by a Civil Dreadful Turns and Changes when both land and sea are bloody And surely Christ Pos 12. will inquire after all that blood whose blood how much blood for what cause by whom in what manner and when it was shed The Judge of All shall appeare in his righteous judgement and then wo be to the wicked crafty cruel great ones of the World CHAP. XXI Shews the Turns that befal Nations from the consideration and working of Christ as King of Saints in 12. Sections 1. Jesus Christ is King of Saints 2. He hath this honour upon his sufferings 3. He puts forth his power as King of the World for his Saints over whom he is King in a special manner 4. He must have more visible glory in this World 5. All governments will prove bitter that Christ may be embraced as sweet 6. Christ pours out a mighty spirit of prayer on his people which he will answer 7. He shall have a willing people in the day of his power 8. Some of the Kings shall be among that willing people 9. Christ having great works to do will notably stir up the spirits of Princes and people 10. The great work of the last dayes shall be to exalt holinesse and righteousnesse 11. Saints shall have Conquests over their adversaries 12. These Turns shall be by degrees
is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not angry with me if I wish you so well that I would not have you to think or write above what God hath written in his word or workes There be some things in all Arts that God hides from men as Sympathys and Antipathies in natural Philosophy the returnes of Agues by set fits in Medicinal practice and in your own way the cause of the ebbings and flowings of the Sea You are not infallible in what you think you know you are apt enough to erre as you are men Humanum est errare but how much more apt if you proceed by erroneous principles and doctrines Is it nothing to you that God hath stirred up the spirits and pens of those who are godly and wise to appeare against your way I should much suspect my selfe to be in the way of Balaam when I should meet with so many Angels Ministers Messengers of God coming against me You may mistake and so mispeake as that Divination may easily turn into a lye Isa 44. â—5 and God may blast that reason into madnesse that is so abused and then how sad will your case be when you must be ranked with those who are without whose property is described to be such who love and make a lye Rev. 22. 15. Oh remember how unduely and nnworthily you have perplexed and rejoyced the hearts of people you have put them in feare where no feare was and rejoyced them when you had no good ground for it You have raised up hopes in them like spiders webbs which a little time hath easily swept away and you have driven many to despaire when God gave no cause for such desperation How infectious have your principles and practices been How many have been misled by you Think on your Schollers whom you have trained up to follow your steps if you walke awry how can they walke right Doth it not or may it not pitty your heart to see so many young ingenious hopeful Gentlemen to be corrupted by you It may be God may give you repentance which I heartily wish but they may be hardned in their vanity and never returne and will not that fall sad on you when you shall remember that you have a generation in the pit beneath whom your false teaching and corrupt example hath begotten You cannot be so inobservant in your own way but you doe know that God from heaven doth beare witnesse against your weather-wisdome making that prove faire that you foretel to be foul and foule to be fair Now if you are so much out in that which is lowest in your way may you not much more mistake in higher pretences Surely since you are so confident of things to come which yet God and Nature hath not actually determined you might be more bold to call up things past if you can tell a person what shall befal him you may as well tell what hath befallen him Why doe you not bend your thoughts that way and not this is it not because it would not be so taking with men and withal it would decry your skill Remember and forget not you must give account of your wayes and workes thinke seriously of it Will your proceedings be owned by Christ another day will he say to you Euge bone serve Well done thou good and faithful servant thou hast been faithful in thy Predictions I will make thee Lord of ten Cities enter into thy Masters joy Will he not rather accuse you for abusing your selves and others for mispending your parts and paines and snarling at those who reproved you Your sins are great but not unpardonable Oh that God would give you repentance unto life like those we read of in Acts 19. 19. Many believed and among those Many that used curious Arts brought their Bookes together and burned them before all men If you will stile your dealings Arts others and rightly too will call them Curious Now there was cause enough to burne their Books then May there not be as much in your Books now I shall adde no more onely leave it to God and your consciences and descend to give a word to your disciples I cannot but from my soul pitty you to see your youth and ingenuity so dangerously intangled Astrological Predictions are fine cobwebs to catch young wits Give eare to a plaine word It s possible you may meet with something that is and may be called Art But is there nothing else is there not something far worse No evil was ever so audacious at first as to appeare unmasked and in its own colours the worst of things sometimes put on the best of names and pretences I should be too impudent in writing against what is Art and so Gods wisdome in the creature and you would be too negligent and grosse if you espouse mens phantasies and wickednesse for Art for Gods wisdome in the creature All men desire to know and those that know something desire to know more Scientiâ— non habet inimicum nisi ignorantem I blame not your desire of knowledge but wish you to goe on in it and that your desires may end in attainment but take heed what and how you know All knowledge of excellent objects innobles the minde Excellens objectum intellectum perficit I beseech you weigh whether such principles as you are taught and have sucked in will make your minde one jot better and not rather much worse I know they insinuate not barely by pretending to augment your knowledge but knowledge in relation to your practice of something to be done by you and that hereafter nay of what God will doe by you and to you and these considerations are taking and snaring To pretend to advance knowledge onely without practice would be vaine speculation to know onely what concerns other men would seeme a busibodinesse to tell you what is past is but to recall what you had some knowledge of before but to tell you what is to come and to come from God this takes much with you But deare hearts be not deceived How came the spirit of God to them that they can reveale so much to you They goe but God sent them not and they declare but what the visions of their own heart I am not ignorant that there is somewhat of singularity by which they ingraciate themselves men affect to be and doe something more then others to be as all men are to know as all men know is but a common being and knowledge but to be of higher straines and extract to be of more accomplisht perfection is that which men strive for and they pretend to bring you unto Bona verba These are good words indeed but looke well to it lest while you aime to be higher then other men you fall not beneath the lowest Christians and while you strive to know what you should not you grow ignorant of what you should The knowledge of God and a mans selfe are the greatest Sciences and they
the ground of the turns upon Kingdomes 2. Kings little deserve the name of Holy 3. Judge no cause by great followers Joh. 7 48 49. 4. Learne the true value of earthly Powers 5. Let those that rule be circumspect Pos 6. Sins of Princes break their Power As 1. A lazy spirit 2. Not accounting with their Ministers 3. When will is Law Greg. in Moral 4. Not executing good Laws 5. Injustice 6. Sinful conformity to neighbour Nations 7. Undue interposal in the things of God 8. Persecution of the good and quiet Use 1. of Instruct See the cause of our turns Use 2. of Admonition 1. Watch the heart in lawful things 2 Tim. 3. 4. 2. Beware of self-love 3. Exalt not your selves unduely 4. Anger misbecomes you 5. Forget not others kindnesse to you 2 Chron. 24. 22. 6. Look that followers prove not flatterers Pos 7. Wicked Prince wicked people Reas 1. Wickednesse in Princes comes in another dresse Reas 2. Good Laâ— are not exâ—cuted Reas 3. Wickedness is established as by a Law Psal 94. 20. Reas 4. Because of National Priests Reas 5. People are led by example Vse 1. Rulers have much to answer for 2. Examples move much 3. Wiâ—kednesse is in â—ur 〈◊〉 4. It s just that we suffer from Princes Pos 8. Abuses in Princes people adapt to Civil War 1. It doth so with good men 2. It s so in bad men 1. Pride in Princes produceth pride in people 2. Pride brings in Luxury 3. Luxury begets poverty 4. Poverty discontent 5. Discontented people meditate on their pressures 6. Then payments for publick use are cryed down 7. People grow weary of their Trades 8. They feele much but feare more 9. There be mauy Incendiaries 10. These Incendiarys have many followers Vse 1. To Princes 2. To people Vse 3. To all to admire God in his goodnesse Pos 9. Civil wars cause ruinous Turnes 1. Government is then destroyed 2. Laws are then silent 3. Religion is slaine 4. Learning and Trading fall 5. It makes a rich people poor 6. No safety to any 7. Plantations are nipt in the bud 8. Victories of civil wars are much to be lamented Vse 1. Admire Gods goodnesse 2. Consider how much we are engaged to those now in power 3. Look on some inconveneinces as eligible 4. Promote not civil war Pos 10. Neighbours fall from or upon us 1. God hath bounded Nations Acts17 26. 2. Confederacy is needful for a Nation 3. It s of great concernment what and with whom confederacy is made 4. Islands have more liberty in choice of their confederacy â— We may 〈◊〉 with 〈…〉 7. Our 〈…〉 adveâ—sariâ—â— 8. 〈…〉 â—e 〈…〉 9. This disjunction tempts your confederates to shake you off 10. It opportunes them to become yâ—ur enemies Vse 1. See how little hope or help in men 2. See the wickednesse incident to Nations 3. An argument against Civil war 4. It s a curious worke to manage publick affairs 5. Admirâ— God in his providences Pos 11. Vnjust dealings cause forreigne wars 1. The pride and lust of ruling men cause unjust dealings 2. Men desire to be great alone 3. Great Leaders obtain many followers 4. Our distraction is their season 5. An oppressed people are very sensible 6. They resolve to retaliate Vse 1. See the spreading nature of sin 2. A Nation is liable to trouble uâ—on trâ—â—b 3. War is an appeale to God 4. See here Gods goodnesse Pos 12. Christ deals in severity with Kings Isa 20 23. Reas 1. They break covenant with their people Reas 2. Christ appears no respecter of persons Reas 3. Christ his wisdome exceeds their king-craft 〈…〉 Reas 4. Christ is to overcome Satan in his own Territories Vse 1. See the sinfulnesse of Kings in Christ his dealing with them Vid. Chap. 10. 11. 2. See his impartial holinesse 3. Learne to what to refer our present providences How the Positions formerly handled conclude about our present Turnes and Changes 1. Jesus Christ is King of Saints 2. He is so upon his sufferings 3. He puts forth his power as King of the World for his people to whom he is King of Saints Rev. 12. 16. Isa 43. 14. 4. Christ shall have more glory in this World 5. All Governments have their bitternesse that Christs Government may be rendred desirable 6. Christ poureth on his people a spirit of prayer Psal 76. 3. 7. Christ shall have a willing people 8. Some Kings shall be among this willing people 9. Christ shall mightily stir up his people to be active 10. Righteousnesse shall be exalted in Kingdoms 11. Saints shall have Conquests over their enemies 12. These things shall be by degrees 1. Vse of Instruction 1. Christs Title 1. By Election 2. By Donation Psal 2. 8. 3. By Birth 4. By Purchase 5. By Conquest 2. Christs qualifications greatest Col. 2. 9. Col. 2. 3. Psal 45. 7. 3. Christs administrations highest Joel 2. 20 21. 4. Christ his communications are largest Properties of Christ's Kingdome 1. It is spiritual 2. It s Vniversal 3. It s Eternal 4. Brings in perfect peace 3. The excellency of Saints 1. They shall be more Saints 2. Saints shall live safely 3. Their enemies shall be ruined 2. Vse of Exhortation 1. To know him 2. To feare him 3. Trust in him 4. Embrace him with love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. We must be like him 6. We must glorifie him Psal 45. 1. V. 3. 4. 7. Christ must be obeyed in his Laws 1. Peace is to be sought 2. Stand to your Covenants 3. You must be thankful 4. We must serve one another 5. We must be merciful and forgive 6. Reproach not one another Which is when men 1. accuse fasly 2. Disclose causlesly 3. Aggravating unduely 4. Blaming the intention We repreach about good 1. When we deny it 2. Hiding the grace of others 3. When we lessen them 4. By coldly commending 7. Law against pride 8. Law to be just 9. Deale well with the means of your peace 10. Enemies must be opposed Joh. 3. 5. 1 Pet. 1. 3. 2 Cor. 5. 17. 2 Pet. 1. 4. Eph. 2. 10. Col. 1. 9. Eph. 1. 17. V. 18. Rom. 12. 2. Eph. 3. 19. Eph. 6. 24. Math. 5. 6. Acts 9. 31. Acts 16. 31. Rom. 4. 18 20. Phil. 4. 4. Eph. 4. 29. Eph. 4. 4. Col. 4. 6. Jam. 3. 2. 1. 26 27. Jam. 1. 22. Mat. 16. 24. Tit. 2. 14. 2 Cor. 7. 1. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 35. Phil. 2. 15. Math. 5. 16. Joh. 15. 8. 1 Cor. 15. 58. Phil. 1. 11. 2 Pet. 1. 5 6 7. Rom. 6. 17. 1 Cor. 10. 31. Col. 3. 17. Col. 3. 22. 23. Levit. 10. 3. Joh. 4. 24. Eph. 6. 18. Eph. 3. 12. Eph. 6. 18. 1. Pet. 2. 1. 2. Act. 17. 11. Luke 8. 15. Heb. 2. 1. Heb. 13. 16. Phil. 1. 29. Jam. 1. 4. Rom. 5. 3. Math. 5. 11. 12. Col. 1. 11. 1 Pet. 4. 16. 1. Stars have a ruling excellency 2. Stars worke alteration in the Aire 3. Stars affect diversly the compound bodies 4. Stars are for Times and Seasons 5. There may be som e present predictions 1. Stars have no power over the Reason or Will 2. Men can not from Stars make Predictions about contingent Arg. 1. It s derogatory to Gods providence Things contingent what Agr. 2. From Gods word Arg. 3. from the nature of the Stars Argu. 4. From the Nature of Art Argu. 5. From that part of Astrology that concerns weather Arg. 6. from the excellent frame of Man Argu. 7. From the nature of Contingent things Obj. What they foretel comes to passe Sol. 1. They have not so many experiences 2. They come not from any causing virtue in the Stars 3. They may have their doubtful termes applied to some events 5. It may come to passe in vengeance Vse 1. To professors of the Mathematicks Vse to those who are learners of Astrology Against figure-casting 1. It s hard to know the momeut of Birth 2. They make an Image of heaven in a table houses for the Stars 3. They pretend to shew in what houses the Stars are 4. To tell you who reigned when you were born 5. What aspect the other planets have 6. Hence pretend to strange Predictions