deliver you no more as our Lord Christ after his satisfaction is said to finish transgression and make an end of sin so men by their transgressions may finish and make an end of mercy also it may come to its full number Now why doth the Lord in this manner record and number the mercies he hath bestowed upon a people surely it is in reference unto a Judgement he will call them to an account for the place where he set them on a fruitful hill the wall he made about them of protection the wine-press of Ordinances that he set up in them and the overthrow of their enemies that he wrought for them Thirdly the abuse of mercies is by God imputed to men and punished by him wo to Ariel Ariel was either the Altar of God where the sacrifices were offered or the Lyon of God quod vicinas Gentes subjugasset and yet there is a woe unto them Have I been a Wilderness to you or a Land of darkness and what iniquity have your Fathers found in me therefore I will be a Lyon unto Ephraim and as a Leopard I will observe them And what are these but ultimi judicii praeindicium for now the reasons of Gods Judgements are secret and no soul sees them but the Lord will make it appear in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Revelation of his righteous Judgement and all the Nations of the world shall see that it is not without cause all that the Lord hath done therefore particular Judgements are resemblances of the general Judgement it s said the Sun shall be turned into darkness and the moon into blood Rev. 6.12,13,14 There was a great earth-quake and the Sun became black as a sack-cloth of hair c. which some have misapplyed unto the day of Judgement because of the resemblance in the description of it but it hath a great resemblance because it was all in reference to it therefore all the mercies that people do receive they are in reference to an account Doctrine 4. Fourthly answerable unto mens receits so shall their account be they that have received much shall account for much and they that have received little shall but for a little he that hath received five talents must look to reckon for five and he that hath received but two shall count for no more it is some kind of comfort unto them that have received but a few talents that they count but for a few as he did comfort his friends that had but one eye he should count but for the sins of one eye and it is a comfort unto godly men many times who have little of the things here below that their account for them shall be less then many another mans and it is a great ground of fear and terrour unto them who have received much from God surely great will their account be some shall account for an hundred talents and others but for few indeed much mercy is sweet in the receit but it is sad in the account and yet thus it must be upon a double ground First because all the mercies of God are given unto eternal ends and therefore they shall all of them be brought forth and accounted for in the eternal Judgement its true that the Lord hath some temporal acts that he doth in time but he hath no temporalends they are all of them eternal and all that men do all their actions also are in reference unto eternal ends therefore they shall all be brought forth at the eternal judgement so shall all that the Lord doth also and though the frame of this world shall stand but for a season yet the Lord will have an eternal glory thereby when all the creatures shall be delivered from the bondage of corruption into the glorious liberty of the sons of God so though there be great variety of mercies given to the children of men yet the glory that God shall have by them shall be everlasting glory as it is in our acts of sin though it be but for a season yet the misery will be everlasting so though Gods acts to the creature in this life be but temporal yet the glory of them will be everlasting there is not any one of these temporal mercies that you enjoy but the Lord doth them to eternal ends and therefore he will reap by them eternal glory and therefore some make that the meaning of that place Eccles 3.14 What ever the Lord doth he doth for ever ab imutabilitate men can change none of the works that they do indeed men may do works in one age which the next age may destroy and pluck down but men cannot do so of the worksof God what he doth there is no man can add to it or take from it For the ends of all Gods works they have all of them reference to eternity he doth them all for an eternal end which shall remain when the work is destroyed yet it shall attain its end and shall redound unto his eternal glory Secondly because all the Judgements of God shall be righteous Judgements now righteousness doth consist in a proportion therefore it shall be exactly answerable unto mens sins which they have committed and to the mercies which they have received it must neither exceed nor fall short there is a great deal of difference between acts of soveraignty and dominion in God when the will of God only is to be looked upon and the acts of his Justice wherein he will deal with the creature by a rule and will plead with him in a rational way so as he shall in the Judgements of God be his own Judge also therefore he is said Esa 28.17 to lay Judgement to the line and Righteousness to the plummet that is summa equitate jus reddere Forer Forer Therefore the Lord will be very exact in it in setting mens accounts in order before them for Jesus Christ shall Judge as man by the man Christ Iesus and therefor it shall be done in such a way as men may be capable of and may understand the reason of his proceedings that so they may justifie the Lord and therefore the Saints are said to Iudge the world because they shall be assessors with him when they shall hear the mercies that he hath bestowed and how he doth require of men his own again in that great day of their account Use If it be so that answerable to mens receits shall their account be then let us consider our mercies that God hath bestowed upon us what persons what people can equal us in mercies surely such will our account be without parallel we are all for receiving mercies at receits we are good but who doth think of his account Go to now you rich men weep and howl you great men men of great gifts men of high place men of great interest let me tell you answerable unto all this will your account be ye that pride your selves in what you have received
One Heart and one Way Preached 1639. ZACH. 14.9 And the Lord shall be King over all the earth in that day shall there be one Lord and his name one GOD leaves not himself without witness nor his Church without witnesses and therefore he did in all ages raise up Prophets not only for his Churches present Direction and Consolation but also to shew unto them what should come to pass in the latter daies God having now opened the graves of his people commanded deliverances for Jacob and turned their captivity as the Rivers in the South sent forth his prisoners by the blood of the Covenant out of the pit in which there was no water Chap. 9.11 being now come again into their own Land they were apt to please themselves with thoughts of ease and peace as if they should now live in an I le of providence where they should enjoy a perpetual summer therefore in this captivity the Lord doth fore-warn them of greater sufferings that they were to undergo in the last times Wherein we have first the Judgement it self denounced setting forth an utter over-throw and a perfect conquest the day of the Lord cometh when the spoil shall be divided in the middle of thee ver 12. which being spoken after their return from Babylon must needs be understood deultima clade of the last destruction of their City and the present dissipation of their Nation Secondly here is a description of their miserable condition at this time the light shall not be clear nor dark ver 6. non stabilis aliqua temporum ratio there shall be nothing certain in doubtful times we are subject alwaies to new fears daily changes are continual dangers quasi in continuo crepusculo it shall be neither day nor night mixtures of hope and fear they cannot say it is so dark as there is an end of their hopes c. nor so light as there is an end of their fears Thirdly after this he comforts his Church with an assurance of deliverance and that by divers Arguments First though it were sharp yet it should be short but as one day for a thousand years with the Lord is but as one day and a day that the Lord knoweth that is he hath limited for the desolations are determined Dan. 9.26 Secondly the issue shall be happy though the day should neither be clear nor dark yet he promises laetum fore exitum the evening shall be light Thirdly the Author of their deliverance shall be Jehovah he that before gathered all Nations against Jerusalem ver 2. he that provided the thorns to scatter Judah provided also the carpenters to fray them away Chap. 1.20,21 then shall Iehovah go forth and fight against this Nation ver 3. Fourthly the manner of the deliverance God shall so do it that he will make it appear to be his work God doth many things by second causes wherein his hand doth not so clearly appear his hand is in his glove his arm in his sleeve but when it doth appear to be wholy his work then he doth make bare his arm in the sight of the Nations Isa 52.10 The Lord should be as plainly seen here as if his feet did stand upon Mount Olivet Fifthly the glorious condition of this Church after this deliverance and that in these particulars First after this Jerusalem shall be made eminent and honourable Ierusalem stood in a Valley and the Mount of Olives hid it that it could not be seen but now the Mount shall cleave asunder in the midst and all shall become a plain what ever might hinder the sight of the glory of the City or else might hinder the flocking in of her own people and of all Nations to her God will remove great obstacles Mounts shall not stand in the way of his people either to hinder their deliverance or to over shaddow their glory Who art thou Oh great Mountain that thou shouldst stand before Zorobabel thou shalt become a plain cap. 4.7 Secondly after this deliverance Jerusalem shall be exalted as the mother Church then living waters shal go forth of Ierusalem unto the uttermost parts of the earth Ver. 8. which was in a measure accomplished when the Law went out of Zion but it was not fulfilled for this fountain in Ierusalem was soon dryed up and therefore here is some further thing aimed at for the promise is summer and winter shall they run and therefore I doubt not from hence to conclude that after the coming in of the Iews great profit and enlargement both in knowledge and graces shall come upon all the Gentile Churches Thirdly the blessed and glorious Government of this state after this deliverance the Lord had for their sins broken both the staff of beauty and the staff of bonds by which he fed them in times past but now he would return and be their King again for so I should rather express he Emphatical particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super totam terram illam And it is exceeding probable that after their conversion the Lord shall in a more glorious manner undertake the Government of that people surely it is not for nothing that it is so often repeated And David my servant shall be their Prince for ever Ezek. 37.24,25 Lastly here is the fruit and consequence of this Government and that is double in this verse Iehovah shall be one and his name one c. We know the name of God is exceeding diversly taken in the Scripture but here I conceive is meant the Religion that God hath set forth in his word and the worship that he hath set up in the Church so I conceive it is used in Mich. 4.5 All people will walk every man in the name of his God we wil walk in the name of the Lord our God for ever that is the greatest part of the world as their gods are Idols so they are addicted unto a superstitious worship of these according to the inventions of men but as our God is but one and his rule of worship one this worship according unto this rule we will keep our selves to and never change for any humane invention so long as the world shall endure So that the meaning of the promise seems to be this whereas before they worshiped many Gods as there be Gods many and Lord many they served both the Idols of their hearts and of their hands now they should turn from dead Idols and serve only the living God they should say What have I to do any more with Idols and then Iehovah shall be one And whereas in the times of their ignorance as they served many Gods so in the worship of these Gods they had many superstitious and carnal rites according as every mans fancy led him and so there were as many names and several names of worship as they had many Gods But now the Lord promiseth that as all the Idols shall be taken away so all Idolatrous and superstitious worship also so that
to prayer God hears prayers with revenge Gives the things prayed for but out of a peculiar displeasure No wonder then that men be the worse for them take but the instance of Vzziah 2 Chron. 26. he fought many battles and the Lord helped him mightily you will say God intended good to this man sure No all this was in displeasure he mightily helped him till he was strong and then his heart was lifted up to his own destruction My Brethren God doth as much rain snairs on men in mercy as in any other of his dispensations whatsoever and therefore look to it it is a dangerous thing for a people to receive mercy if they do not improve it I shall now speak a few words of Application there are but two uses that I would make of it First of examination Look back upon all the mercies that you have received from God temporal and spiritual mercies privative positive mercies Indeed it is your duty the expression is in Psal 68.26 Bless the Lord from the fountain of Israel Not only for late mercies received but look to the Fountain from whence all mercies did first flow Remember the Lord from Shittim to Gilgal Micah 6.5 it is from the first beginning of mercy to the latter end of them ask but the question now of your own hearts look to your own personal mercies every one in private family mercies and the publick mercies that God hath afforded the Nation and tell me are you the better or the worse for them have you brought forth fruit answerable to the mercy or hath not the Lord cause to say Do you thus requite the Lord oh foolish people and unwise what are the evil fruits that mercies are in danger to bring forth by which people are made the worse and see whether or no a great many of these be not to be found amongst us and if they be you may say the thing is a mercy yet notwithstanding you have little reason to take comfort in it certainly it can never be a mercy to thee nothing is a mercy to you but that which you are the better for There are six things that are the ordinary waies by which men do appear to be the worse for mercy And pray let us see whether all these be not to be found amongst us this is a day wherein you should lay your selves naked before God First the ordinary abuse of mercy is forgetfulness of God Deut. 4.14 When thou hast eaten and art full and dwellest in houses that thou buildest not and enjoyest wells that thou diggedst not then take heed least thou forget the Lord thy God And indeed this is the first and the most natural fruit of a heart fatted with mercy for so it is said here they waxed fat and kickt they lightly esteemed the rock of their salvation the mercies of God make men dis-regard God Now I pray consider if the mercies that raise thee up cast God down in thy soul examine I pray hath respect to God risen by his mercie look to it each particular foul and judge your selves faithfully I am afraid I may speak it with a great deal of bitterness respect to God hath not risen by his mercies to this Nation Nay rather lay aside all things for the things of God we have nothing to do with them Certainly this is an evil thing and is an argument that men grow the worse for mercy Secondly when they are settled upon them and satisfied with them Let them but keep this mercy it will be well with them Let us enjoy this all is well See how the people are brought in it is a strange speech Ier. 2.31 We are Lords say they we will come no more to thee God set them in a good and a prosperous condition now we will own God no more we will raign alone have we seen so much need of God in a mercy or do we ever come in to God but when some present trouble is upon us if any great eminent danger be over us then a fast otherwise if not for a year together it is no matter as much as to say we are satisfied with mercies and have enough of them We are Lords and will come no more at thee Thirdly when men grow refractory unto duty and oppose the things of godliness with a higher hand that is another way by which men grow worse for mercies An untamed heifer unaccustomed to the yoak that is the expression when you shall find such a disposition in you to reject God deride his Ordinances oppose the Ministers corrupt his Scriptures or at least endeavour to make them void by mystical allegorical interpretations and thereby make them a sound of words and no more when men dare proceed to this pass and have a great deal to say for themselves and against duty confidently this is an evil fruit of mercy Fourthly when a people do begin to dote upon their own beauty God sets them in a good condition and they begin to rest in it that evil was the fruit of their mercy Ezek. 16.15 Thou wast comely through my comeliness that I put upon thee But thou didst trust in thine own beauty this is another evil fruit of mercy men grow more self-confident of their own wisdom and their own strength and trust in their beauty a great Argument that men grow much the worse for mercy Fifthly when men ascribe mercy to themselves and would take the glory from God Hab. 1.16 Sacrifice to their own net and say this is great Babel that I have built my wisdom saith one and my power saith another this or that arm of flesh hath got the victory the hearts of men run out to second causes to poor instruments this is an argument that men grow the worse for mercies when they cannot call to mind any former thing wherein the Lord hath been pleased to use them but with great Elevation of Spirit And it must not be spoken of but with the greatest advancement of the instrument that can be And Lastly when men imploy all to their own use when all mens mercies do but serve their lusts one man saith we have obtained this mercy therefore I will be rich now I must sit at the stern saith another the management of all the negotiations of the State is in my hands as much as to say God hath given all these mercies to serve me remember that place in Isa 29.1 It is a Scripture I confess you should have much before your eyes Wo to Ariel to Ariel the City where David dwelt why is Jerusalem called Ariel you have it rendred in the margent the Lyon of God that City and that people which had been as a Lyon to conquer all the neighbouring Nations that none were able to stand before them yet when they abused all these barely to serve themselves the Lord hath a woe for them have these been the fruits that mercies have brought forth amongst us the Grapes of Sodom
the multitude of my thoughts so were the multitude of Gods consolations God will give it in the time and the season of it but withal the Lord will give it according unto the measure when he doth bring great afflictions he provideth for you strong consolations that as the affliction aboundeth so the consolations shall abound the Lord tells you that his rewards shall be according to the measure of his mercies it is an admirable expression in Hosea 10.12 according to the measure of mercies your rewards are the Lord measures your consolations according to the measure of your afflictions Thus then you see the truth of these two points Let us see now what these consolations were that upheld the heart of our Psalmist here in those sad times thy comforts delight my soul what were they I will go no further then the Psalm neither and you shall find that there were eight that were the great stay of his heart in those times As in the first place he did consider God beholds them it is a wrong that is done to his people under the fathers eyes that was the first thing that he did stay his heart on the people of God do say Surely thou art our father though Abraham know us not and Israel be ignorant of us we have no greater comfort that we can look at no friends below yet notwithstanding our groans are not hid from thee That was the first comfort Secondly God did not only see it Surely thou hast seen it but withal he did comfort himself with this God would revenge it therefore he calls him thou God to whom vengeance belongs the God that revengeth habes ultorem Deum Hierom. Hierom he was a God that did avenge the cause of his people he hath said vengeance is mine and of the Lord Jesus Christ when Steven was stoned Acts 7. it is said he saw Jesus standing at the right hand of God Jesus standing why the Scripture every where saith that Christ is gone to Heaven and is sate down at the right hand of God but he seeth him standing up at the right handof God what is the reason that is tanquam causae suae judex vindex saith one as one that was the Judge of his cause and the avenger of his wrong I this is another great ground of comfort upon which the heart is stayed My God is a God to whom vengeance belongeth Then In the third place by all these the Lord teacheth his people for so he saith in the 12. Verse Blessed saith he is the man whom thou chastenest and teachest out of thy Law that is another stay of heart in the worst of rimes the rod saith he hath a voice hear the rod and who hath appointed it Nay the rod teacheth a man that it is better to be under the saddest affliction and have the graces of that condition drawn forth rather then to be under the greatest prosperity and the sins of that condition drawn forth do but observe Iam. 1.4 Let the brother of low degree rejoyce that he is exalted I you will say he hath good reason for it but Let the brother of high degree rejoyce that he is made low a hard matter to rejoyce in that my Brethren a godly man can as truly rejoyce in an afflicted condition so as the graces of that condition be drawn forth in it as he can rejoyce in a prosperous condition much rather if the sins of that condition be drawn forth in it therefore there is a teaching in the rod when a man is brought to that indifferency of Spirit as I remember the Father brings in David speaking Vis me Pastorem ovium aut regem populorum ecce paratum est cor meum Lord saith he shall I be a Keeper of sheep again or Lord shall I be a King over Israel Lord my heart is ready my heart is ready willing to embrace each condition This is another thing the rod is a Teacher the rod hath a voice Besides In the fourth place There is a rest God hath prepared for his people in the most restless condition so he saith in the 13. Verse that thou mightest give him rest in the day of evil there is a shaddow of Gods wing and the people of God in the worst condition they can lie down under this shaddow with great delight Look into that precious Scripture Hos 14.8 I am like a green fir-tree saith God the Lord like a fir-tree Why in two things it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densam umbram habens so the Septuagint renders it a tree that yields a thick shaddow and it is a tree likewise that is alwaies green perpetuo virens never casts its leaves as other trees do in the Winter so saith the Lord such is my defence you may lie down under my shaddow in quiet and he gives them rest in the day of evil And In the fifth place he comforts himself with this the Lord knows that the thoughts of man are but vanity with that he comforts himself that all these designs shall come to nothing all their thoughts are but vanity the Lord hath appointed that he will take the wise in his own craftiness and his hand shall not perform his enterprise the Lord hath said by iniquity shall no man be established the Lord hath said he will not suffer the hypocrite to rule least the people be ensnared that is the expression Iob 34.3 Now let their designs be what they will be with this he comforts himself yet notwithstanding the Lord knows the thoughts of men to be but vanity That is another ground of comfort And then In the sixth place that I may draw to a conclusion that while they labour for their own exaltation God is preparing for their destruction that is another thing that he comforts himself with for so he saith till the pit be digged for the ungodly till the pit be digged all this while I do not envy their rising saith he but rather pitty their ruine Impatientia humana non vult habere Dei patientiam Ierom. Jerom for God is preparing a pit all the while that is another great ground of comfort in the worst of times for my Brethren there is a judgement written that must be executed and many times as Austin well observes upon the place faelicitas peccatorum fovea est ipsorum Austin even their very prospering in an evil way is the pit in which they find their ruine that is another thing by which he comforteth himself Seventhly That I may draw to an end though for the present the Lord seems to neglect the condition of his people yet he comforts himself with this that God seemed to neglect for the present but saith he he will bring forth judgement to righteousness it is true indeed Gods judgement for his people seems now to have left them it is hid but saith he the Lord will appear for their safety and he tels them plainly that will he
Canons a mixture partly out of the Word of God and partly from their own traditions and to shew that they love the mid-way in all these their Purgatory a middle place between Heaven and Hell Since that in the Reformed Churches there be many that though they have not been fully Popish yet have greatly desired and much laboured for a reconciliation as if a middle way between us were the way to peace who perswade themselves and seek to their power to perswade us that if we yield unto them in Ceremonies it may be a means to bring them over in Doctrines and to tell us were it not for the Iesuites on the one side and the Puritans on the other two hot spirits â—…derate men would soon agree we read of some Rev. 13.16 that do receive the mark of the Beast a mark I conceive to be an expression taken either from a servant or a souldier who by some badge or cognizance are known to what Master or Captain they belong for as Christ will have his Church sealed Rev. 7.3 so will Antichrist have his servants marked And this mark the text tels us is double in the right hand and in the forehead the one notes an open profession and the other an earnest contention to promote the cause First in the fore-head it is an open profession either in words or practise when men either practise it or praise it when men praise their feasts keep their fasts honour their Saints set up their images commend their Crucifixes love their Ornaments their Copes their Tapers choose their names of Priests and Altars c. it is as plain hereby as if it were written in their foreheads to whom they do belong and it appears plainly that a mixture a middle way they desire Secondly A mark in the right hand sets forth an earnest contention in the cause of the beast the right hand being the Instrument of action and that wherein a mans main strength lyeth and so Antichrist hath his Merchants his Factors and Agents in most parts of the world that strive to the utmost of their parts and power in many things if not in all to advance the worship of the beast and to engage men in their quarrel So that in all ages there hath been a mixture for Satan would have a Religion like unto Nebuchadnezars Image he cares not though the head be of Gold and the breast of Silver so long as the other parts be either of brass or else partly of Iron and partly clay Now what hath been the cause of these mixtures in all ages they are two First the Ministery and Secondly the people First an unclean spirit working in the Prophets that is given as one reason when the Lord will cleanse his people and take away the causes of their pollution he saith Zach. 13.2 he will cause the Prophet and the unclean spirit to pass out of the Land that is the unclean spirit that works in the Prophets for the truth is there is a spirit of uncleanness and prophaness is gone forth into the world Secondly horrible pride in all those in whom this spirit of uncleanness doth take place for vain man would be wise Iob 11.12 and he affects a shew of wisdom in nothing so much as in matters of Religion either in the Doctrine or the worship of God and this is made a special cause of all humane mixtures Col. 2.18 being vainly puft up by their fleshly minds Thirdly a vehement desire that some men have arising from this pride to win Proselytes unto themselves that all men may be of their mind after their garb in all things they would have you circumcised that they may glory in your flesh ut multitudine sequacium sese efferant that they may please themselves in this how many they have brought about and how many Disciples they have drawn after them that become their admirers c. Fourthly horrible hypocrisie when men are Sepulchres within yet they desire outwardly to appear painted who having no power of godliness within yet by new inventions would fain bear the world in hand that surely they are men of a higher strain for matters of Religion then ordinary whereof their zeal for a little bodily exercise and outward complement must be the great witness to the world and this Christ chargeth upon the Pharisees as a special cause of all that corruption and composition that was in the Church of God amongst them as we see Mat. 23.13,14 Fifthly worldly wisdom politick respects and fleshly ends what moved Ieroeobam to set up the Calves or Iehu to retain them but because it suited better with their policy and earthly aims and purposes then the purity of Gods worship would ever have done for when men come to this to count gain godliness then that will be the best Religion or the best way of worship and those the most decent ceremonies that will but further their worldly ends So sometimes a correspondency with forraign powers of another Religion So Ahaz that he might keep his correspondency with forraign powers with Tiglah Pelezer King of Assyria he must have the fashion abroad also 2 King 16.11,12 outward references have many times a great influence into the matters of Religion Sixthly and lastly there are four sins which are in a especial manner incident unto the Prophets and the great causes thereof are Ignorance Idleness Covetousness and Cowardize First ignorance that is given as a special cause of many humane inventions amongst the Pharisees thou blind Pharisee Mat. 23.26 And the Church of Thyatira many well-meaning men were deluded because they knew not the depth of Satan Rev. 2.24 many men are deluded because they see not the evil that is intended the Apostle tels us of Popery that it is a mysterie of iniquity 2 Thes 2.7 Iniquitas sed mystica pietatis fidelitatis nomine palliata represented unto men under the names both of piety and loyalty Secondly Idleness and carelesness in matters of this nature so that if men can enjoy their liberty live quietly and richly for the purity of Gods worship it matters not so much that is given as the cause Mat. 13.24,25 While men slept the enemy came and sowed tares In most ages there have been some secure and quiet times of the Church when the Prophets have taken their ease and a spirit of slumber hath come upon them and then is the time to vent and set forth the inventions of men and so by little and little pedetentim usu ipso tacita Doctorum approbatione coepit esse in precio hac aestimatione sensim sine sensu crescente As a Jesuite speaks of some things in Popery Thirdly Covetousness a desire of raising themselves in the world and to set themselves in a way of preferment and when men see there is no other way to rise then they resolve to yield unto this so it was with them of the Concision who brought such a Mixture and caused such a rent in
but the affliction of the soul lies in tormenting passions you have that expression frequently used as in Isa 58. and many other places a day for a man to afflict his soul and that soul that is not afflicted then the soul hath its afflictions as well as the body What are the souls afflictions they are tormenting and vexing passons as that there needs no other misery befall the body then if God should leave it to the jarring of its own humors so there needs no other plague befall the soul then if the Lord should leave it to the violence of its own passions this would be like Vulters gnawing upon the heart of a man these stir up in a man fear and sorrow and amazement those tormenting passions of the soul these be soul-afflicting affections do but consider what it is that torments the Devils they are reserved in chains of darkness to the judgement of the great day those chains of darkness I conceive to be in a great measure their own dark and guilty thoughts by which they are bound over to wrath in these chains they are reserved What shall the never dying worm be Nothing but the furious risings of the thoughts of a mans heart the furious reflections of the mans soul upon himself why then a man needs no greater misery if God should but leave him to the tyrannie of his thoughts for these raise up in his soul perplexing distracting and tormenting miseries Fifthly unruly thoughts are a great part of a mans afflictions for these draw out in a man passionate and unruly speeches you have such an expression in Iob 20.2 My thoughts caused me to answer mens thoughts mightily press forwards to words by this means passionate speeches rise from unruly thoughts these I say do exalt folly Solomon in Prov. 17.27 hath such an expression a man of understanding is of an excellent Spirit you read it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is spiritu frigidus a man of a cool spirit whereas another man he is tinder unto every injection but I say such a man exalts folly a great part of affliction is in this There is one thing more and I beseech you consider it unruly thoughts in the time of trouble they do rob the soul of its richest ornament those glorious inward qualifications which are the souls beauty I will name but three to you It is inward quietness and serenity it is contempt of the world and it is holy magnaminity First I say It robs the soul of its inward quietness and tranquillity and a quiet spirit is in the sight of God of great price the soul of a man should be alwaies like the upper region of the air calm and sereen what storms so ever or blusterings there are below And Secondly contempt of the world Love not the world nor the things of the world it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outside thing now a godly man he is able to say there will come a time when I shall take my leave of all these things with joy and I say to be dissolved and to be with Christ is much better Nay there will come a time in the general conflagration of all things when I shall be able to stand upon the honours of this world the ruines of all things and a man is able to say quum mundus exarserit as he saith cogitat se nihil habere de tanta mole perdendum though all the creatures were destroyed yet the man could say I have lost nothing my portion is not here the things of this life are given me Non in praemium sed solatium Prosper Prosper Licet omnia amiserunt nunquam fidem pietatem interioris hominis bona Hae sunt opes Christianorum now that man that struggles his spirit is marvellously robbed of this glorious quality And so likewise In the last place that holy magnaminity and greatness of mind which should be in us the greatness of a Saints mind should be answerable to the greatness of his God and answerable to the greatness of the promises that are made to him a holy greatness of mind built upon the greatness of his God and his interest in him Now unruly thoughts cross this Who art thou that art afraid of a man that shall dye and the son of man that is as dust and forgettest the Lord thy Maker We are not careful Oh King to answer thee in this matter their thoughts were not troubled in re tam sancta nulla est deliberatio now this preserveth true greatness in a man that as David in Psal 112.8 saith My heart is underpropped so Montanus reads it suffultum est cor meum Monta. that let the affliction be what it will be he hath something within that bears up and underprops his spirit and he is acted neither by hopes nor fears from below Qui nil sperat nisi a domina nil timet praeter dominum Bernard Bernard then this is a truly nobleness Now unruly and unquiet thoughts rob the soul of these glorious qualifications and this hath made some of the Antients exceedingly complain of the troublesomness of their own thoughts I remember Bernard cries out Cogitationum tumultus à Corde quotidie amovere volo nec valeo sine cogitationibus esse non possum introeunt exeunt Bernard Bern. de inter dom On the tumults of my own thoughts I would remove them every day but alas I am not able still my thoughts encrease What is the reason of this surely the main of every affliction lies in this the unruliness and unquietness of a mans own thoughts I but you will say to me what great cause had David or this Psalmist to have such a multitude of unquiet thoughts let us look to that a little before I pass from this first point we will go no further then this present Psalm and you shall find that if any man had cause to be troubled that he that penned this Psalm had cause of troublesom thoughts and that wil appear our hopes are past Ezek. 37.12 then saith God Lo my people I will open your graves when they say our bones are dry our hopes are lost then the Lord saith I will open your graves as God brings evil upon wicked men seasonably because he watcheth over them for evil therefore in Zeph. 2.4 it is a considerable expression I will drive out Ashod at noon at noon Tempus incommodissmum cum sol maxime fervet Drusius Drus In the worst time when the Sun was hottest and therefore in those hot Countries it was the greatest evil I will watch over them and bring the affliction at the seasonablest time so I wil give my people seasonable comfots because he watcheth over them for good as he watcheth over the other for evil Nay not only in the affliction but according unto the affliction so shall the consolation be and therefore Ierom reads it secundum multitudinem Jerom. according to
gifts and eminency and those that had suffered much for God and the Gospel and yet licitis perimus omnes they perish in the unlawful use of lawful things the creatures had taken up their hearts and they were set upon them and lose their souls in the persuite of them and calmely lay down in their graves and be cast away in a calm before they are aware Secondly they do take off the heart for pectora nostra duas non admittentia curas there can be no place for intus existens prohibet alienum when a mans heart goes out unto a thing as Davids heart went out after Absolom and their hearts in Ezek. 31.33 went after their covetousness set it upon God and duties oftentimes but its attendance is taken off by the affairs to which it is accustomed There is that poyson in the creature it is not only deceiving but its defiling and there is that curse unless a man be very watchful that will creep upon him in all imployments about the creature whatsoever the heart will be taken off from God thereby there is a strange kind of Idolatry summus seculi reatus that doth vent and discover it self in the hearts of men in this kind that the heart shall be taken off from duty whilest he is in the way of duty and a lower imployment shall dead his heart unto that which is higher and more excellent and yet the man shall please and satisfie himself fully in the one with the constant and daily neglect of the other and yet this shall be given unto him as a Rattle to stil his conscience if it cry that he is called to publick employment if he be diligent in that he thinks he hath done enough c. Thirdly a man that hath so neglected his own Vineyard cannot look upon it but with grief notwithstanding all his care of other Vineyards committed to his trust and care and it is a sad thing in these respects First it is said to think how I have neglected the great duties for which I came into the world it is true you are to serve your generation by the will of God and there is a respect unto God to be put upon your meanest actions Do all to the glory of God and it is this bent of the heart through Christ that makes them to be accepted of grace in ordine supernaturali But yet though there be duties done to men wherein God is served yet the main of the man is to be laid out in the service of God and the duties between God and the mans own soul walk in and out before the people yet Solomon my Son know the God of thy Fathers and serve him c. it is sad to see the great Commandment neglected c. Secondly it is sad to think how many precious opportunities and advantages I have lost how many sweet motions and admonitions of the spirit have I posted unfruitfully over and made the Lord to speak in vain in sweet illapses of the Spirit the Lord hath called upon me but my worldly thoughts did lodge within me still and there was no place in my heart for such calls from God and insinuations c. Surely there is a way of enjoying God even in worldly imployments and God would never have put the soul upon them that he might serve God in them to their own disadvantage that they should have loss of him by it Enoch walked with God and he begat sons and daughters Gen. 5.19 he did not retire and separate himself from the affairs of this life c. And the Angels that are imployed by Christ in the things of this world for the spirit of the living creatures is in the wheels and they are finite creatures and cannot be in a two-fold ubi at one and the same time and yet they lose nothing of the beatifical vision all the time of their administration but their Angels yea even while they are imployed for them behold the face of their Father who is in heaven Mat. 18.10 and we need not lose our vision by our imployment if the fault were not our own and and therefore it is sad because it is our own sin that is the cause Thirdly it is sad to see so many glorious works rejected and so much labour lost that shall never redound unto the mans account as we see in Iehu it was a great work and service that he did and so that of Cyrus but yet neither of their services stood upon record in reference to an eternal acceptation Now to see a wise Counsellor and a Statist and a valiant Souldier and a painful minister lay out himself unto the utmost and eat the bread of carefulness all his life time and yet when he comes to give up an account all is but a Cypher because his main work went not on because he took no care of his own Vineyard therefore the Lord rejects his care of others as one saies Si mihi daretur optio eligerem Christiani rustici sordidissimum maxime agreste opus prae omnibus victoriis triumphis Alexandri Caesaris on Gen. 31. for his work to be burnt and the man to suffer loss when he hath bestowed a great deal of pains in the building of it c. Fourthly it is more sad for the person to perish and after all this to be cast away that he that did save others should himself be destroyed he that was instrumental to save Kingdoms and to settle Nations that he himself should perish and he that did cast out Devils should be himself condemned with the Devils who would not pitty such a man that had gone along with and acted with the better party all his life time and seemed very industrious and zealous in it also as Iehu did and been active in reformation and resolute and yet the man cast away because of the neglect of his own Vineyard for as Heaven and Hell divide the world so will Christ and he is making preparation for it at the last day Psal 125.5 he will lead them forth with the workers of iniquity with whom they seemed to have little acquaintance in times past but the Lord will put every man thus in his own place with those of his own rank whatever now he may seem to be a covering Cherub Ezek. 28.14,16 Vse Now for the Lords sake I beseech you as you are made Keepers of the Vineyard so be sure that you do keep your own Vineyard if you could settle the Common-wealth in the most happy and flourishing condition that you could desire all this would be nothing to thee thou shouldst never see when God comes for no man can receive benefit by others that keeps not his own Vineyard let me tell you the sweetest fruits that the soul seeds on all his life time are those that he gathers from his own Vine and to quicken you to it take but these few considerations First ye must all appear before the Iudgement seat of
took the Book out of the hand of him that sat upon the throne and opens the seals thereof And therefore he it is that receives all the discoveries of God towards his Church and he it is that doth dispense it unto the Church Chap 6. ver 2. And there was given a bow and a crown and he went forth conquering and to conquer Spoken of Christs prevailing by the Preaching of the Gospel as he is described in Psalm 45.4,5 So that though Christ hath changed his place yet he hath not changed his office nor his Company while he was here on Earth he conversed with his people and he walks still in the midst of the Golden Candlesticks And to manifest that he was still in office for his Churches good that whatever he is even after his ascension he is all for the Churches sake therefore shortly after he departs he did as Princes use to do upon the days of their Coronation spargere missilia he scattered abroad poured out certain extraordinary Gifts to manifest that still he had respect unto the Church But these lasted but for a time for this Cause after he had in his bodily presence been absent yea and seemingly silent for about sixty years for its Generally conceived that this book of the Revelation was penned about the latter end of the raign of Domitian the Emperour which was sixty years after Christs ascention now it was that he gave this Revelation unto his servant John that it might be a standing monument unto the Church what his affections were though he were now in Glory therefore he leaves this unto them for their direction that they might know what to expect in after Times and what to pray for and also for their Consolation though sad occurrences were to come yet the Lord lets them see the Event and Issue of all should be for good This is the scope of the Lord in this prophesie he writes in this Book of two things The things that are and the things that shall be hereafter Among which there are several prophesies that concern the seven Churches of Asia of which this is the first to the Church of Ephesus It may here be enquired seeing there were so many other famous Churches in the World the Churches of Rome of Galatia of Corinth c. to whom those Epistles were written how comes it to pass that the Lord Jesus singles out only the seven Churches of Asia to write Letters from heaven to them passing by all the rest of the Churches There are four Reasons I meet with among Interpreters that are given hereof First Because Patmos which was the Place of Iohns Banishment was nearer to these Asian Churches and the Conveyance to it easie by the Aegean Sea By this means being in Exile he did indeavour to do them good being shut out from the like opportunity from Churches more remote Secondly Because these Churches were in an especial manner part of St Iohns Charge for though it be true that the Apostolical Authority was universal over all the Churches as their care reacht to all the Churches and was not limited to a particular Congregation as the Ministers of the Gospel now is in Acts 20.28 Attend to the flock over which the holy Ghost hath made you a Bishop though the Apostles were sent forth to all the World yet it plainly appears from Gal. 2.9 that they did by mutual consent divide the World among themselves and did every of them take a several part of the world as their more especial Charge as they that write the lives and travels of the Apostles do clearly set forth among the rest these of Asia the less are conceived to be the especial part of Iohns Charge and upon this Ground he takes especial care to write to them Thirdly Some conceive it was because the Lord did foresee that of all the Gentile-Churches these were neerest to Judgement and ruine to have the Candlestick removed from them unless their repentance did prevent and therefore he especially takes Care to apply the Remedy where there was the greatest danger in the Disease Fourthly Some give a further Reason making these seven Churches of Asia types of all the Gentile-Churches afterwards unto the end of the World What reason there is out of the Text for that I shall not speak to only this I am sure of the Lord when he bids Iohn write he writes the things that are which are distinguished from those that are to be hereafter and therefore I am not to confound them But this is most true if these Asian Churches were not types of all the Gentile-Churches yet certainly they were as it were the patterns and all the Gentile-Churches were to take warning by them that the same Corruptions were as truly incident to all the rest of the Churches which had now overgrown them and Iohn having opportunity to write to these doth by them admonish all the rest The words that I have now read unto you are a Glorious description of the heart of Christ in heaven and of the care that Christ hath of his Church in Glory It is true that of him the whole family in heaven and earth is named and he it is to whom Angels Principalities and powers are made subject after his ascention into Glory 1 Pet. 3.22 He it is to whom the Providential Kingdom of God is committed for he hath committed all Judgement unto the Son Joh. 5.23 But yet notwithstanding though he takes Care of the whole providential Kingdom yet he hath an especial eye on his spiritual Kingdom he doth not forget his Lambs the Kingdom of Christ in this world is made up of two Parts or Branches Officers or Members both which are described in the Text. Christs care that he takes of officers this he holds the Stars in his right hand his Care of the Members this he walks in the midst of the Golden Candlesticks A short exposition I intend to give you upon this First The Care that Christ takes of the Officers of the Church and that you see is described thus he holds the Stars in his right hand Two things I must here explain First here is a description of the Persons they are Stars Secondly The act of Christs Care towards them he holds them in his right hand First By Stars are meant the Officers of the Church And that clearly appears from the Exposition given by the Spirit of God in Chap. 1. ver ult The seven Stars of the Angels of the Churches where I pray observe I cannot interpret Angels singularly as referring to any one kind of Officers as some do But Collectively as referring to all the Officers of the Church The Reasons I shall hint you to pray note them because it hath been some kind of Controversie in these latter days The first is from the Title Angel upon what Ground called Angel It is a name first given to Christ and from Christ derived and applyed to those special Ministers and Officers
the Law in the Tabernacle in Exod. 25.31 which was a type of the Church of God for all things were done unto them in types and yet with this difference Under the Law there was but one Candlestick in the Tabernacle but here are seven Candlesticks what is the reason there is a double Ground and both of them Considerable First Because the Church of God under the Gospel should be of a larger extent then under the Law and for that Cause happily it is that the dimensions of Johns City go so far beyond that of Ezekiels though it be spoken of the same thing and of the same time yet Ezekiels City that is but 4500. Cubits and Saint Johns is twelve thousand furlongs A great difference But Ezekiel saw it with Legal apprehensions he had a sight of Gospel-Ordinances by a darker light only But John saw it with a Gospel light and he describes the latitude and the dimensions thereof according thereunto Secondly And that is the main reason there was but one Candlestick in the Tabernacle because the Church of the Jews was but one and though they had many Synagogues yet they met all in one stem they were united all in one shaft but the Churches of the Gentiles are many and for that Cause though there was but one Candlestick under the Law yet there are seven under the Gospel and that is the meaning why a Candlestick Secondly Why is the Church is called a golden Candlestick Upon a double Ground First Because Gold is the purest mettal and the Lord will have his Church such they shall differ as much from other men as Gold doth from the common clay in the streets the Lord is very exact in every thing in the Church he is very curious of what mettle such Candlesticks be made of and therefore it is not every society or constitution of men that will be lookt upon as a Church to Christ but when the Lord lays the Foundation of a Church he doth it with Saphirs Isa 54. Non est de doctrina sed hominibus there is a double Foundation of Churches as Divines do observe doctrinae personae the Church is founded on doctrines but here of persons the First founders of which the Church is built they must not be common stones for if the Church become corrupt if the Gold become Dross if the house of the Lord become an outward Court then the Lord will take no care either to build or to measure it and there is Golden Doctrines 1 Cor. 3.12 The light that doth shine forth in this his Candlestick and then the Lord is curious with what oyl the Candlestick is maintained for the Lord will not have it maintained with common oyl that Persons may put in themselves but God will not delight in them It is a strange expression that in Zach. 4.12 These empty golden oyl out of themselves their parts their pains and all it must be golden oyl Secondly Because Gold of all other mettals is the most precious and of the highest esteem there is as much difference between the Church of God and other men as there is between Gold and Dirt in the street as between Diamonds and Pebbles in the Lords esteem make Israel a Church and then all the earth is mine saith the Lord but thou art my peculiar treasure in Exod. 19.5 they are to God above all people the truth is they are the first fruits of all the creatures the Church is called so Iames 1.18 The first fruits were best and were dedicated to God and they did also consecrate the whole crop you all claim a title to Church-membership look they be golden Candlesticks the Lord hath his scales to weigh you and his touchstone to try you and let me tell you the less Gold there is in any Church the less value God sets upon it Thirdly How is Christ said to walk in the midst of the Golden Candlestick It denotes a promise of especial presence and fellowship this is the promise that the Lord made unto the Jews Lev. 26.12 I will walk among you and I will be your God and my soul shall not abhorr you 2 Cor. 6.16 I will dwell and walk amongst them it notes his presence with them in all ways of love and Communion for Amos 3.3 Two cannot walk together unless they be agreed When God hath Communion with us he is said to walk with us therefore we read of his goings in the Sanctuary this then is the meaning he affords his especial presence and Communion Now here is an observation that I shall hint unto you There is a gratious presence of Christ with his Church in all Church-administrations Two Scriptures hold forth this gloriously unto you one is Psalm 27.4 I would see thy beauty and glory as I have seen in thy sanctuary thy beauty what is beauty It is a symmetry and a proportion of parts now when you look abroad on the works of God you see one Attribute manifested in one work and another in another you see not these parts put together and so the beauty of them doth not appear God doth great things when he manifests an attribute when he would shew his love he gives his Son when he would manifest his mercy he pardons sin so that in the Works of God the Atributes of God are thus scattered you cannot see them together But come to the Sanctuary and there you see beauty all the Attributes of God are displayed there for as Christ as Mediatour is the stage on which all the Attributes of God are acted for he is the Image of the Invisible God so is the Church the stage or scene on which Christ acts all these Attributes Rev. 11. There is the special presence and beauty of God to be seen there beyond what there is in all the world beside Secondly There is the great Glory of God to be seen in heaven and you shall find that there is a great resemblance between his presence in his Church and in Glory In Heb. 12.22,23 When you read it you will see but little difference between that and heaven that you can scarce know it from heaven we are come to the heavenly Jerusalem to the General assembly of the Church of the first-born whose names are written in heaven to God the Iudge of all to Iesus the mediatour of the New Testament c. Let us compare a little the presence of Christ with his Church with that of his presence in Glory take the parrallel in these five particulars First Christ in heaven is present in Majesty and Glory It is called the throne of his Glory and such is his presence in his Church too And therefore observe it he is said to sit upon a high Throne in the midst of his Churches Rev. 4.3 The name of the Church is called Iehovah Shammah on that account the Lord is there Ezek. 11. Christ doth nowhere but in heaven discover so much of his Kingly Majesty as he doth in
some objectjons against them answered p. 325 Ordinances how to walk towards them p. 327 Ordinances what to do for them p. 329 P Parables of the Virgins p. 40 Pastors office what is it p. 94 Pastors election the priviledge of the people p. 95 Pastors duties which they owe to their people p. 97 Pastors duty in point of teaching p. 98 Pastors are to pray for their people p. 99 Pastors how they must watch over their people p. 100 Pastors dispositions p. 102 Peoples duty p. 111 People of God have a double right to mercy See p. 155. follows p. 63 People of God why they are not spared p. 172 People Gods own dearest brought into streights ibid. People have many causes in them of mixture p. 478 People are freed from mixture when God returns p. 479 People Gods own dearest in danger to become the worse for mercies p. 523 Perfection in striving to it here is the Christians duty p. 4â—4 Perfection of purification consists in three things p. 426 Perfection in striving after it it is not in vain p. 431 Perfection is twofold p. 739 Perfection Evangelical according to the tenor of the second Covenant is twofold p. 740 Perfection how David proves it p. 742 Perfection that the Church should undergo is threefold p. 377 Peter Martyrs remarkable observation p. 488 Power all of three sorts p. 62 Praises are to be returned for mercy p. 69 Prayer how abundant to be in it p. 89 Praeterition an act of soveraignty p. 235 Presence of Christ â—hat there is with his Church p. 572 Presence of Christ the ends of it p. 586 Presence of Christ here compared with his presence in glory p. 698 Presence of Christ what application to make of it p. 701 Principles God looks upon before the actions p. 43 Principles that Godliness laies in the soul p. 449 Promises three great the Saints have under all their afflictions p. 700 Promises are Objects of faith p. 485 Grounds of hope ibid. Rules of prayer ibid. Projects of Providence p. 667 Prophesies are to be eyed by the people of God p. â— Prophesies in Ezekiel concerning the Church unto what time to be referred p. 3 Prophets have 4 sins incident specially to them p. 476 Providence over all the Saints in especial See p. 159. follows p. 163 Providence her actings very mysterious p. 665 Providence in all the actings of it submit to the will and wisdom of God or else mark the consequences p. 672 Purification wherefore to strive after the perfection of it p. 428 Purity perfect objections concerning it answered p. 429 R Raised how God is said so be p. 365 Raised up when God is how to know it p. 372 Receiving little or much it is to be accounted for p. 720. and the Son of God himself will be the Judge ibid. Receipts answerable thereunto shall mens account be p. 724 Receipts what improvement to make of them p. 726 Reformation is twofold p. 592 Regeneration in it a man receives two things p. 42 43 Relations are of two sorts p. 142 Religion Luther found in it three things very difficult p. 56 Religion alwaies attempted to be corrupted p. 470 Reprobation hath three consequences p. 18 Rest is twofold p. 550 Returning to God is twofold p. 137 Revelation the Book of it divided into two parts and what it contains p. 567 568 Revelation of Saint Iohn when and for what end was it penned p. 683 Righteous men dying are taken from the evil to come a special mercy p. 319 320 Rise up presently two things causes God so to do p. 368 Romes destruction matter of joy to the Saints p. 84 Rule of the word what is it p. 298 S Saints have a double right to heaven p. 45 Saints some of them are taken up into Heaven betimes p. 47 Saints great work in this life p. 63 Saints have three Titles given them ibid. Saints have two things terrible of which they are afraid p. 99 Saints at the last day will have something that will be even matter of sorrow p. 129 Saints and Angels why imperant in heaven p. 148 Saints Inheritance See Inheritance Saints great comfort in their straits is to see God arise for them p. 366 Saints labour in their straits to awaken God 368 Saints comfort must needs be great from Gods arising 369 Salt given to a double interpretation p. 12 Sanctification consists of two parts p. 243 Scripture wrested See Searchers See God what is it p. 34 See God as he is in himself 36 See God in his Saints p. 37 Servants are of two sorts p. 640 Service acceptable to God must be heedfully done 294 Service who the person is that performs it p. 300 Service introduced by sin threefold p. 641 Silence in the World is twofoâ—d p. 379 Silence of all ungodly men hath a double ground for it ibid. Silence to keep it upon a fourfold account p. 380 Silence why to be kept p. 383 Sin causes a double distance p. 137 Sin the Misery by it stands in two things 347 Sin is filthiness p. 423 Sin darling how should a man know what it is p. 750 Sin the reign of it is double p. 744 Sin darling how a man may know what it it p. 751 Sins darling are of three sorts p. 753 Sin darling motives to take heed of it p. 753 Sins some more peculiarly break a mans Communion p. 158 Sins some especially cause God to depart from his Sanctuary p. 332 Sins of Judah what did ripen them p. 458 Sins of the Prophets See Prophets Sins even the best are proue more to some then to others p. 744 Sinners State twofold p. 139 Sinners in a State of estrangement cannot pray ibid. Sinners may draw near to God Sincerity is Gospel-perfection p. 34 Sincerity David shews wherein it appears p. 738 Souls the trust of them the greatest p. 127 Souls they ascend into heaven two ways p. 144 Spirit is double that acts all man kind 42 Star what is meant by it p. 688 Star in Christs right hand what noted from that p. 689 State of Man is twofold p. 340 Strive for the Faith See Faith Strive with whom p. 191 Subordination of Causes fourfold in Gods providential kingdom p. 658 T Talents are not alike given to all persons in the same measure p. 714 Things whatever men receive from God are given to them or Committed to them 708 709 Things have four ways of Conveyance each for other p. 708 Thoughts in troublesom Times come in by multitudes p. 546 Thoughts within more troublesom to a godly man then troubles without p. 548 Thoughts unruly in troublesom times rob the soul of its chiefest ornaments p. 553 Thoughts such a multitude in David what 's the â—ause p. 554 Throne what it alludes to p. 567 Throne of God what it is p. 594 Throne what doth Christ delight to give upon it p. 759 Throne out of it proceed Judgements p. 581 Throne to know when God is present upon it p.