such mighty miracles should be done daily and we not see them Truly the fault is in our selves not that Miracles are ceased but our eyes are blinded and we cannot see them and therefore it is we say There is no miracles now adays Miracles are ceased you are deceived for there wants not either power or willingness in God to shew thee as great miracles as he shewed them and he is as willing to shew his face to thee as to Moses and the Patriarchs but thou wantest that measure of faith that they had to see him thou art so deep set in the earth and so buried in unbelief that he can do no mighty works in thee as it is said concerning our Saviours working miracles in his own Countrey Matth. 13. 58. The next thing is the Vision it self And the Angel of the Lord appeared to Moses in a burning bush and the bush burned and was not consumed and Moses said I will turn aside and see this great sight why the bush is not burnt and when he turned aside to see God called unto him and said Moses Moses and he said Here am I and he said Draw not nigh hither but put off thy shoes from off thy feet for the place where thou standest is holy ground c. Here is now a large field before us Here is a vast Sea before us and like the river and holy waters in Ezekiel at the entrance into the Sanctuary which though at first it took a man but to the ancles and then to the knees yet at length it became a vast Sea to swallow up all those whose vessels are large enough may now lanch out into the deep But first Put off your shoes from off your feet before ever you adventure into this holy ground that is put off all self-conceit of your own understanding all conceit of your own knowledge or of your own abilities to discover those depths that are hid in these words The ground you are now going to set your feet on is marvellous holy ground it is not for every unclean beast to touch this mountain it is onely a Moses may or can ascend this mountain if you bring with you the judgment of flesh and blood or your own abilities to search these mysteries and to judge of these things I must tell you Other men shall see miracles but you shall see none Paul shall see the vision when they that are with him shall not see it Strip your selves therefore of all manner of conceits and confess you know nothing and give up your selves to be taught of God neither regarding me that speak to you nor your own abilities to judge of these things cast away all things of that nature for you have to do with God not man if you see no Miracles I believe you may blame your selves and your too great wisdom for now adays men are too wise to learn any thing And I for my labour look for no other recompence from such wise men but that they shall turn again and all to rent me But in the entrance into this 2. Verse here is one thing which I before touched at and that is why it is said the Angel of the Lord appeared to Moses and in the verses following it is said to be the Lord God that called to Moses how can it be God and yet an Angel I finde not one Interpreter unfold this Mystery but either slides or slubbers over this thing wherein indeed there is such a depth of truth included as is able to make the man of God perfect and wise unto salvation and to build him up in all good works And to that end know That every Creature is an Angel of Gods being considered as Angel or Messenger for so the word imports it is a name not of nature but of office and every creature is sent of an Errand they all come out from him and when they have done their errand they return to him again And the sole business every creature comes about and is sent for into the world is to glorifie and magnifie God I say the whole work the business all creatures have to do is onely to magnifie and praise our great God after it hath done its errand and sung an Hymn to God Almighty then it departs and returns to him again For All creatures do sing his praise in whatever they do if not the praise of his goodness yet as much to his praise the glory of his justice the most senseless creature that is is a Messenger from God An Angel of his sending the winds the sea the flames of fire the earth the air the lions and all beasts and what creature you can name they are all his Angels and do his pleasure Balaams Ass was made an Angel to him when his eyes were opened But Because I say these are Angels I would not have you presently conceive that there are no other Angels above us not so but what they are we know not they are such as God Almighty hath appointed them to be and because we cannot know what they are let us not say there are none for they being in a sphear above us we are ignorant of them ignorant of their Nature and cannot Comprehend it As bruit beasts they are in a sphear below us and although they have not Reason in that degree that man hath yet they have some reason yet man is called the Reasonable creature though even beasts have something like man yet because he is so many degrees above these creatures he is denominated The reasonable creature as if nothing had any reason but him but it is otherwise Now these creatures are not able to understand though they have some reason the life and happiness of a man because they are so much below man So neither can man created in a sphear so far below Angels know the life happiness being and nature of Angels though something they may know yet far short of what they are But every creature hath his happiness in his own sphear a fool he is called a fool not because he hath no reason in him but because he is so far short of that understanding that is in other men There is reason in a kinde in all the creature in beasts and trees c. their life doth express reason though themselves understand not their own reason for they grow and increase and therein they express reason for God doth not in any creature work unreasonably but Man being made as it were The Master of Reason he is led altogether by reason as he is a man and what is above that he is not able to judge of because he never knew no life above it no happiness above it And therefore man if he go about to define those Angels that are nearer to God then himself he must make use of that which is within the compass of his own sphere therefore he would fain define them by
they cannot rest in themselves and in their own care and industry as the Husbandman doth for they think nothing can be done but they must put in a hand they must rise early and go to bed late and eat the bread of carefulness they must plow sow harrow weed reap and take a great deal of toil industry or else they think there can be no good done yet they may in words say The blessing of God is all but their practise says and their hearts say their carking and their caring and their diligence and their discretion doth all Mistake not I do not say that these things are evil To sow plough reap rise early to use wisdom and discretion in their affairs but in that they ascribe this to themselves and think that they have the mainest stroke of getting their own living and maintenance when as our Saviour saith plainly Not one of them can adde by all their labour and care plowing and sowing and spinning They cannot adde one cubit to their stature that is not the least mite is added to them by all the care discretion and toil they can use Solomon t is true commends diligence and saith the diligent hand maketh rich that is having their chief dependance on God but in this sense it doth nothing t is certain such things must be done and ought to be done for a Political State cannot stand without them but this is that better part which Mary chose He that is a true Shepherd that hath given up his life and being and all to God Almighty he dares assume nothing to himself but confesses really to the glory of God that he is nothing nor can do nothing and that he is no more in doing all these things then the Accomplisher of not his own will but Gods and that as the truth is he is but an instrument in the hand of the great master that he is but a staff in the hand of him that carries it that though he act yet it is not he but God though he live yet not he but God in him this is the life of a true Shepherd of a true resigned man But to the Egyptians A Shepherds life is an abomination to them saith the text Gen. 46. 34. they cannot indure to have all their actions their wisdom policy discretion industry to be made nothing by which they think they bring about all things they do Such a one was Martha she was busie in making all things ready to entertain Christ although Christ condemned her not for doing those things because as I said they are necessary to a Political life and such men in that regard are needful yet it was Mary whom Christ commends for choosing the better part who had resigned up all those things and sate Attentively at Christs feet to receive those dropping hony-sweet words that came from him being better to her then thousands of gold or silver and sweeter then the honey and the honey-comb as they were to David To have all our eyes up to him as Iehosaphat said We know not what to do but our eyes are towards thee we have no wisdom no discretion no ability to bring any thing to pass but we see we do all by thy wisdom by thy counsel by thy direction t is thou that guidest us and directest us in all our actions Now Beloved in this sense labour and be as diligent as you can so you ascribe all to God but if we say or do as Husbandmen or thinking thus Except I plow except I harrow except I weed except I reap except I observe times and seasons in this sense men are not justifiable but in that sense all their actions all their wisdom strength gifts labour all is evil But in doing these things that we always have as David saith an ear to him I will hear what God the Lord will say but I would hear you say thus Alas I dare not say that I have any disposition to be wise any inclination to labour that I have any wisdom that I bring about any business or that I have any disposition as of my self to labour or not labour that I have any disposition to health or sickness that I have any disposition to fair weather or foul that I have any disposition to liberty or imprisonment but that in these conditions and all other I have no will of my own but I have given it wholly up to him so that whether he send me wisdom or folly business or no business fair weather or foul health or sickness riches or want liberty or imprisonment His blessed will be accomplished in all for I desire to have no will but his no thoughts but his no actions but his These these are those men that God accepts These are the men that please him The other they dig to their own sense and reason and they sacrifice to their own nets say they is it not I that labour and is it not I that plow sow and reap c. Is it not my diligence that brings these things to pass if I did them not they would be undone and thus flesh and blood reasons Is it not apparent to my senses to my tasting feeling seeing smelling hearing that t is I do these things and not another for me nor by me as you affirm And one while rain pleases them not and another while fair weather pleases them not if barrenness come they murmure why God did not give fruitfulness c. and if they have one thing Oh I would have another I would have such a thing and such a thing so that these men are never pleased but the other are never displeased with whatever God doth This man He knows not what he would have nor what to ask but what Gods will is if Gods will be done he hath what he would have These are the men these are the Shepherds God Almighty regards so much the other are not well-pleasing to him and he hath no regard to them not to their sacrifices pray as much as they will and fast as much as they will they pray not at all for they pray but for themselves and to satisfie their own desires and to have what they think is best They seek to Him for Corn and wine and oyl and these outward things and not for love to Him But to eat for themselves and to drink for themselves as the Prophet Zach. speaks Oh of a certain these men are not well-pleasing to God Almighty The next remarkable thing we named in this preparation to the vision was Moses was not onely a Sheep-keeper but he led them to the backside of the desart to the Mountain of God even to Horeb Had not Moses left the Cities and Towns and gotten into the desart he had never seen God for before this Moses was but a stranger to God and God to him in comparison of what he was afterward for after this Moses and
every where But shall I tell you how yoâ— may come to handle him with your hands and see him with your eyes Thus Can you but take off all accidents from every thing and then that whiâ—h remains is Christ Their Angels alwaies behold the face of their father which is in heaven As if you take from me all heighth and depth all greatness and littleness all weight and measure all heat and cold and all kind of matter and form for these are all Accidents and then that which is left is He which BEARS â—p all even Iesus Christ blessed for ever even He that dwels in Heaven and in the bosome of his Father in his Pavilion and in his Secret place He clothes himself with light saith the Psalmist as with a garment Light is the next thing to God himself the purest Accident For all that may be smelt felt tasted seen heard oâ— understood all these are Accidents and therefore saith the Apostle the fashion of this world passeth away for the fashion of this world are but Accidents for take away all kind of fashion visible and every thing that can be imagined under any form whatsoever and then you shall find Jesus Christ the Son of the father the first-begotten of all creatures the Beginning and Foundation of all the works of God The IMMANUEL God with us All accidents must pass away all the fashion of the World and whatsoever must passaway let it pass away and that which perisheth or is to perish let it perish but still Christ remaineth he changeth not he is not subject to Accidents or any change but he remains alwayes the same He is yesterday and to day and the same for ever Therefore lay not hold on these transitory things but lay hold on the Anchor of your souls which is Both sure and stedfast and that entreth into that which is within the vail Heb. 6. 19. Highness and lowness pass away greatness and littleness pass away youth and age pass away weight and lightness pass away and all the beauty and glory of the Creature but still Christ who is the salt and the substance that still remains For there was something of me before I was either high or low great or little heavy or light old or young c. and that was Christ The beginning of all things And Christ being thus as we have shewed you you then see what ground Christ had to call himself The salt of the earth for all these things being taken away ye shall find him to be as the salt of every thing thâ—t is Christ he is the Strength the Holder the Knitter the Composure and Compacture of all things His name is The word of God Rev. 19. 13 He is The word by whom all things were made in him was life and the life was the light of men this light shineth in darkness But the darkness comprehendeth it not All Accidents are darkness and hide God from us He is the image of the invisible God the first-born of every Creature for by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all were created by him and for him and he is the beginning of all things and by him all things consist Object But it may be you will say to me How can that be true of Christ Salt is good but if the salt saith he hath lost its â—avour wherewith shall it be salted It is neither meet for the land nor yet for the Dunghil but men cast it out He that hath ears to hear let him hear What shall he be seasoned withal can he be infaâ—â—ated or unsavoury Answ. The decision of which doubt falls propeâ—ly under the second general question of my 〈◊〉 My second question answers this viz. What iâ— is to have salt He in regard of himself seasons all alike He in himself doth not season some more and some less or some have him and some have him not but as it was in the gathering of Mannâ— they all gathered enough thoughsome gathered more some less they lacked not nor they had none left so Christ is in every one in regard of himself alike that is in regard of their real and essential perception and participation of Christ. He is the form of forms the soul of the soul and he cannot be more in one place then in another But here to have salt is to see to know to feel and believe and assure our selves that we have this salt and that Christ is in us Christ is in regard of himself every where and in every one alike but every one believes it not alike If we should attempt to speak of God as he is in himself in his essence as abstracted from all creatures so he is unknowable neither Creating nor in possibility of being Created as t is said in Prov. 30. 4. Who can declare his generation his name or his sons name if thou canst tell he is unknowable unnameable Canst thou by searching find out God We cannot conceive of his manner of being in the creature but acâ—ording to his manner of working in the creature As Iacob when he awaked then he saw that God was in that place then he cryes out Oh how terrible how dreadful is this place this is none other but the House of God God was there before as much as he was then but Iacob was not aware of God The whole creation is Gods house Gods Temple but we see it not so we see not God in all places nor in all creatures as Iacob did then till our eyes be opened God is alwaies in every creature and he is there alike in his Heaven in his Holy place and he cannot be more in one then another but till we be awaked till our eyes be opened till the scales of ignorance and the thick darkness be removed we cannot acknowledge it But as soon as ever they are open then we see God was and is in us we were not aware and we shall then cry out of every place and of every creature O how dreadful is this place I see now this is Gods house and Gods Temple and I knew it not Till then God had made as David saith darkness his secret place and his Pavilion round about him were dark waters and thick clouds of the skies but when he pleaseth to discover himself then it follows in the next verse At the brightness that was before him his thick clouds passed hailstones and coals of fire then the Lord was seen and heard for he thundred in the heaven and the Highest gave out his voyce they saw then that it was He alone that wrought in and through all the Creatures that it was he alone that gathered and scattered and discovered the foundations of the world He it is that turneth the Nations of the
the soul then and not before expect to hear and see God God is never seen or heard but when all things in us as of us are at rest Those that come and acknowledge him and deny themselves and all they are even all their parts both of Nature and Grace these are come to enâ—oy their rest these onely keep Subbaths these are they that have overcome and are set down with him in his throne even as he hath overcome and is set down in his Fathers Throne In the evening it is said God came into the Garden and called to Adam in tâ—e cool of the day Gen. 3. 8. that is when the heat of Adams lust and self-will was over till then lust made such a noise in Adams soul God could not be heard Then the Lord God puts Adam upon the examination of his soul Adam where art thou whâ—t hast thou done hast thou tasted 〈◊〉 eaten of thine own will that forbidden frâ—it whiâ—h 〈◊〉 shalt find the very eating or tasting will be death to thee which every soul thâ—t God hath really spoken to findes true in his own feeling and experience Thus have we run through this hour allotted it may be God may open your eyes that you may see into these things and I pray God you may even far beyond what I am able to express that you your selves may say and feel that this knowledge is that one thing necessary For this is that word which if you believe not will be the savour of death unto death but if believed and received will be the savour of life unto life THE STARRE IN THE EAST Leading unto the true MESSIAH 1 COR. 2. 2. But I determined to know nothing among you save Iesus Christ and him crucified In two Sermons Preached at a Private meeting at KENSINGTON BEloved there are such things In-wrapt and folded up in the sacred Sriptures of God Almighty which being once known he that knows them in a right way he need not with the Apostle here being taught by the holy Spirit deire to know any thing more And because the treasure that is in these words and also in all the words of God is so fast lockt up so that no natural man can come at them he knows nothing of them for he perceiveth not the things of God neither indeed can he for they are spiritually discerned Therefore let us implore and beseeâ—h his help who hath the keys to open the seven seals as it is in the Revelation of S. Iohn He who onely was counted worthy to open the book that He may unloâ—k and reveal to us these precious mysteries I determined to know nothing among you c. What doth the Apostle mean by these words was he a man that knew nothing or was he an ignorant in all those other things and therefore sleighted them That because he had no learning therefore sleighted learning No 〈…〉 me leave to tell you He was no Fool he was 〈…〉 he was no Babâ—â— no not in all that great and â—hiefest learning which was in his time accounted so highly of for he was as great a proficient Therein as most of them all He was brought up as he â—aith of himself at the feet of Gamaliel and he waâ— a great man in the learning of the Pharisees who were at that time the onely learned men of the Church yea of the whole world Insomuch that they were had in reverence of all because they thought these Rabbins had all knowledge that these were the onely men to whom God himself opened and revealed himself So that he was counted a madman or a fool one led with the spirit of error and schism that should dare to oppose or speak a word against them Yet our Apostle here being inferiour to none of them all and could have gone their paths to have gotten their estimation in the world if he had then seen any excellency in them as before he did he could have gloried after the slesh as well as they But now having to do with these Corinthians and seeing the vanity of all humane learning without this knowledge he layes all aside and undervalues all as dross and dung and comes to them in wonderful plainness of speech that he might preach to them Iesus Christ and not himself as they did to gain honour and profit in the world and to make themselves great in the esteem of others it was death to them to fail of these ends These they put so 〈◊〉 confidence both Preachers and People in this kind of way and in this learning being onely litterally learned and knowing in the Scriptures onely Externally so that all the world was undervalued to them for so it was at that time All this great fabrick of the world was divided into two parts onely viz Iews and Barbarians if they were not Iews they were Barbarians and Heathens And this kind of learning was then and so alwayes is accompanied with all manner of riches and honour with all the glory and splendour of the world every man bowed to their parts and worth they were presented with gifts and it was accounted a great honour to have them accepted by them they were repaired to at all times As to resolve doubts and give counsel c. they were as Oracles in the peoples esteem generally And he that went not this way was like to lead an obscure beggerly life no body taking notice of him scarce having a hole to put his head in nay He should be sure to be trampled down and cast under foot by these great men by their great blustering and by their great parrs and by their great learning The foxes have holes and the birds of this world have nests but the Son of man hath not where to lay his head Well notwithstanding all this our Apostle sticks not at it but layes all aside learning credit honour and dishonour riches poverty he tramples all under foot and is content to expose himself to whatever their malice could bring about he reposes no confidence in whatever Parts he had equal with them and sayes that he expected and was content to be accounted a Fool and to hide himself and be as one that had nothing in him He will never go about to dispute it out with these great Rabbins that is not the way he knew that would do no good for he had experience that of disputations there was no end for every one stuck so fast and unmoveable to his opinion one to shew his wit and eloquence another to gain honour and riches another because he had declared what he held and being once past the bars of his lips he must not recant and be a flincher and discover his ignorance wherein he had declared so much confidence but must then stand it out to the death so one for one end and another for another mens Ends being infinite and unspeakable so that therein he had no hope Well
man alive as the highest and gloriousest Saint But the One he is senâ—ble how Jesus Christ is near him and He knows how he hath been overtopt in him and overmastâ—â—ed by him and therefore he is ashamed and will do so no more But the Other not knowing of thisâ— he goes on according to his own laws and his own will and kills him Again and Again and runs his own wayes and thinks his own Thoughts and pleases himself Rushes upon any thing that tends to satisfie his own will He rushes upon any sin as a horse rushes into the battel as the Prophet speaks without fear He pleases himself and Tickles himself in his own delights cryes Ha Ha and he feels nothing sees no danger what ever men talk of Hell and Death and Bitterness Destruction and Damnation yet he believes none of these things and therefore he goes to the same course again and again But having onâ—e espyed the King Him who stands Behind the Hangings Him whom he hath so often kickt at and crucified then he is amazed at his Horrid Oaths and Blaspheâ—iâ—s of his Pride and Arrogancy against Him of his Envies and Reproches against his Brethren being onâ—e come to a true sight of this He is amazed and confounded in Himself Sayes he Have I been the man that hâ—th put the Son of God to death have I trampled his Blood under my feet I will not any more adde to hiâ— torments no not to gain the world Hath he dwâ—lt so near been my guest and lodged within me been my life and my stay and have I been he that hath starved and famished him have I so often moâ—kt whipt derided crucified him and knew it not Rather then I will do it again I will dye ten thousand deaths All the world shal never make me commit thosâ— Horrid Facts again I will now be ruled by him I will now do his Will not mine own I will now by his assistance live as he will have me live now I am content to deny mine own wisdom gifts parts strength For now I see I am Nothing And so by this means Christ shall be fed nourished and brought up and he shall grow in wisdom and stature and favour with God and man By this means Ye shall bring Christ to the Temple who shall put all the Doctors within you to silence and so non-plus them that not one shall be able to gain-say or answer him By this means you shall find him do all his miracles more truly over again the substance of his miracles as I shewed you before you even you your self us shal see him work all his miracles in thy sight within thee and this shall make thee more run after Christ to see these Divine miraâ—les far more affectionately and with more wondring and with more true love then ever they did in the dayes of his flesh to seeâ— his external mighty works and miracles This was that S. Paul determined and desired Onely to know for he knew this knowledge would never leave him till it had discovered such things such Miracles as neither eye had seen nor â—are heard no nor ever entred into the heart or thoughts of any man things unutterable unspeakable Let others seek after what they will to get glory and splendour in the world and to get those things that the world accounts great matters or any external literal knowledge of Christ though never so glorious though never so received yet sayes he I lay all in the dust for the Excellency of the knowledge of Jesus Christ my Lord by whom the World is crucified unto me and I unto the World for all those things shall vanish with them and perish in the using and come to nothing But these comforts will stand a man instead this is such knowledge that it will set one foot in Heaven while the other is upon earth when as other men who rest in the Flesh and in the Letter who know none of these things God knows when they come to dye how many weary winter Cold and comfortless steps they have to fetch that they shall be forced to Fly upon the Sabbath and in the Harvest and have their Oyle to buy when all things are at rest with others and they enjoy a fulness and a harvest and have Oyle in their Lamps at the Bridegrooms Coming for they have given up their wills and their lives to Christ So that Christ and they have such sweet Embraces as if they were in heaven already Insomuch that they are gotten above the world â—and all things below go they Even or Odde with other men they alwayes go Even with them they have gotten above Themselves and their own wills Now Christs will is their will And Christs â—eace is their peace And They have begun â—â—eir Eternal SABBATH and are at Rest in the bosome of Jesus Christ their Blessed Saviour OF SVFFERING AND REIGNING WITH CHRIST ROM 8. 17. If so be that we suffer with him that we may be also glorified together In eight Sermons Pâ—eached at Kensington Publique Meeting-place T Is true the Coherence of the Text imports An exception after some vast and immense Priviledges asserted and those priviledges Such whereof a Christian may boast of and triumph in as first of his Sonship Ver. 14. As many as are led by the Spirit of God they are the Sons of God have received the Spirit of Adoption Verse 15. For ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father 2. Such is a Christians Priviledge and Sonship that he is delivered and set free from the Spirit of bondage he need never fear more And 3. He hath also received the Spirit of Adoption whereby he can own God and cry to him and call him Abba for he is his Father 4. The testimony of the Spirit of our Father with our Spirit Verse 16. The Spirit it self beareth witness with our Spirit that we are the children of God And lastly Of our being made the Heirs of God and Co-heirs with Christ As in the former part of the Text And if Children then Heirs Heirs of God and joynt-heirs with Christ. Our Text being much like the Exceptions in the Kings general Pardon wont to be given in the end of a Parliament where at the first beginning you would think he had forgiven all and every One but by that you have read it to the end you will find so many exceptions and limitations he hath scarce forgiven any So this out Text is such a restriction or limitation narrowing and bounding all those large Priviledges Immunities and indulgences and tells us in plain terms Except we suffer with him we shall not regin with him for every one is ready to catch at the Priviledges and assume them to themselves but stay as if he should say Although these be very large priviledges yet let me tell you to whom they
Mourners and Rejoycers Isa. 66. 10. Rejoyce ye with Ierusalem all ye that love her Rejoyce for joy with her even all ye that mourn for her that ye may suck and be satisfied with the breasts of her consolations that ye may milk out and be delighted with the abundance of her glory You shall come to know what Heaven is which is so much talked of and so little known 7. You shall see what our Saviour represented and intended when he said Iohn 16. 21. A woman when she is in travail hath great sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man-child is born into the world And lastly we shall also see what it is St. Paul means 2 Cor. 1. 15. For as the sufferings of Christ abound in us so also our consolation Aboundeth by Christ So that you see both the Law and the Prophets And Christ and his Apostles do plentifully bear witness to the Text and to both parts of it both for our suffering with Christ and our reigning with him for as the Apostle saith 1 Cor. 15. 19. If in this present life onely we had hope in Christ we were of all men most miserable But our Life is Hid with Christ in God As then There is a Season to every thiâ—g and an appointed time for every purpose Eccles. 3. 1 c A time to be born and a time to dye a time to weep and a time to laugh a time to mourn and a time to dance a time to lose and a time to get c. So will I enstyle this Text A CHRISTIANS TIME His whole time from the very beginning to the end so that besides or beyond which he hath not noâ— cannot look to have a minute a moment Nay he is not at all when he is not either suffering or being crucified with his Saviour or else in being glorified or reigning with him In both which states he is very safe although he cannot alwayes see it so Or you may call iâ— if you will his Non-age and Full age Gal. 4. 1. when he is under age and differeth nothing from a Servant though he be coheir with Christ who is heir of all things or else his Full-age or partaking with Christ in his Inheritance and glory Or else if that be too long ye may call it A CHRISTIANS YEAR that is his winter and his summer his winter of affliction and suffering and his summer of joy refreshing and consolation Or if that be too long then cal it HIS DAY as Gen. 1. The evening and the morning were the first day and so the fâ—rst day and every day after consisted of an evening and a morning first the evening then the moâ—ning And Luke 19. 42. If thou hadst known in this Thy day the things that belong to thy peace You must observe this order or else a Day is improperly applyed to him because he hath first his Night and evening of darkness and sorrow and then his Morning of joy and refreshing after that NIGHT of sorrow as Psal. 30. 5. Heaviness may indure for a Night but joy cometh in the morning Call it all these or any of these so you pervert not the order that we must be first servants and suffer with Christ before we come to be heirs in pâ—ssession with Christ we must first have our winter first sow our seed c. before we have our Summer and time of reaping From hence take notice of the perpetual and constant method God takeâ— with all his children first he gives them their Evening their Non-age their Winter c. First lets them have their time of suffering their winter of affliction their evening of sorrow Their serving-time first and then afterward cometh their Morning their Summer their Full age Their Morning of joy and consolation and their time of Reigning first Servants then Heirs as you may obseâ—ve in those Types of Jesus Christ which Types set out not only his Person but his Body Ioseph was first sold for a slave and was cast into prison before he was advanced to a kingdom And Mordecai he had his sorrowing and fasting time before he was advanced a tristibus semper sed necessariis incho at Deus as Origen saith And as our Saviour saith Mat. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest But it is quite contrary in the Devils method towards his servants He gives first their Summer first their morning first their good wine but Christ he keeps the good wine last God first plucks up and then plants first pulls down and then builds first kils and then makes alive 1 Sam. 2. 6. And as it is Rom. 5. 15 16. For if through the offence of one many be dead much more the Grace of God and the gift by grace by Iesus Christ hath abounded unto many For if by one mans offence death Reigned much more the abundance of grace and the gift of righteousness shall Reign in life by One Iesus Christ. But wicked men They may rejoyce here but they have their portion but their suffering succeeds and is coming apace as Abraham said to Dives Son remember that thou in thy life time receivedst thy Good things but now he is comforted but thou art tormented Friends you may rejoyce sing and dance and be merry but you have small cause if you consider all you may sup well but you are like to have au hard breakfast You prefer your life and your lovial time before the life and time of the people of God you think they are a melancholy people but judge your selves whose condition is best theirs or yours He that will be my Disciple let him here take up his cross and then his Crown follows whatever He loses parts with denies himself in t is that he may have an hundred-fold with Christ in his Kingdom He now sows that he may then Reap but it is quite contrary in thy condition nothing will content thee but to reap now rejoice now and to be frolick here and then follows everlasting darkness instead of leaping and dancing your feet will for ever stumble on the dark Mountains Beloved these things are worth your consideration which if you seriously do it may be that your spirit may be saved in that day of the Lord do not overprize your contents here but rather use them soberly use them but use them so as if ye used them not there will come a time will abundantly recompence all your suffering Bearing and forbearing But I fear to some this is harsh doctrine as Christ his doctrine was to the young man when he bid him Sell all and he should have treasure in Heaven he went away sorrowful for he was very rich worldly riches glistered more in his eye then heavenly riches
though he be your daily guest as S. Iohn Baptist said of our Saviour Ioh. 1. 26. so say I There is one in the midst of you whom you know not namely Antichrist this Devil this Darkness and Blindness with all other his names whatever He may be called and this I woâ—ld have you know so as your selves may see and feel that he is in you In the midst of you so that you may both Hear him and See him I beseech you arraign and examine your selves for I would fain make you all Iustices and Iudges of your selves And I shall shortly shew you your Commission and I pray when you hear your selves Arraigned by any of those several names answer to your names and cry Here Here and say to your selves as Nathan to David and clap your hand on every ones breast and say Thou art the man and also I would have you to answer as David to Nathan I have sinned and this is the way for me to pronounce to you that Absolution The Lord hath put away thy sin The first Name then I say which opposeth it self against this our True and BLESSED Conformity with Christ in those sufferings formerly mentioned He is called the OLD man Rom. 6. 6. Knowing this that our old man is crucified c. And he is so called not because he is Old and Ancient of dayes but because He is The Old-man in our practice we are begotten with him As David confesses Psal. 51. In sin I was begotten and brought forth and it were better for us we had never been born then to be but so born we are by nature sayes the Apostle Children of wrath Eph. 2. 3. Thus God and his Word accounts of us what Lands soever we have and what HEIRS soever we be what Honours and Titles soever we have Our father is an Amorite and our mother an Hittite Ezek. 16. 3. we are without God Strangers to the Common-wealth of Israel c. thus we are in Gods esteem what ever glory and splendour we have to the world let Lords and great ones mind this as our Saviour tells Nicodemus A man cannot enter into the Kingdom of God but he must be born again Ioh. 3. 3 these were his words that spake So true as never man spake He whose words could admit of no untruth Paul indeed saith now I speak and now the Lord and this the Lord and now I but here is one that alwayes spoke the words of God he never spake of himself But saith he verily verily a man must be born again whaâ—ever it be that tends not to Regeneration must be cut off it must be brought down Thus I say this STRONG MAN stands in our way under the name and term of the OLD Man but he is not onely a Strong man but he stands also Armed Therefore the more strong the more Terrible The more Hard to Resist And he wishes us to keep back and not to adventure upon our own ruine And his Armour is Custome in sin and Prescription How hardly is a custome broke a man can assoon die as leave an old custome Eph. 4. 22 23. That is That ye cast off concerning the conversation in times past that OLD MAN which is corrupt through the deceivable lusts and be renewed in the spirit of your mind and saith Ieremy Can the Leopard change his spots or the Blackamore his skin Ier. 13. 23. Can custome in sin be broken if it can then may you learn to do well which are accustomed to evil if it be broken I am sure it was never by your will or power you may thank God for it He it is that hath overcome this Man Armed You your selves could never have overcome him It may be here is in this Congregation a good number of Christians real Christians and you have overcome this Old man but how you may thank God for it you had never been so nor had ever overcome had not He been and had not he fought for you you had never overcome him Custome in sin is a great matter as Augustine speaking of his conversion Saith That when he was resolved to forsake his sins then Custom in sin came and set upon him and sayes he All my sins and all my Old delights came before me Crying unto me What will ye leave us now what We that have been such Old Companions loved so dearly will you now forsake us Have we not often given you much delight and content and must we now part and part for ever And so part as never to see one another again So that Custome in sin may well be called the Armour of this Old man for it is A Strong Armour A second name is Adam and yet not excluding Eve good women do not think so But I may say as S. Paul sayes Neither is the MAN without the Woman in the Lord nor the WOMAN without the Man So may I Too truly say neither is the Man without the Woman in the Devil not the Woman without the Man in the Devil and so both are in the transgression nay the woman was first in the transgression 1 Tim. 2. 14. the whole man is defiled Soul and Body And we call it Adam because It hides it self fâ—om God and because by it as by Adam Sin entred into the world as in our form of baptism we pray That the Old Adam may be so buried in us and that the new man may live and grow in us But What did Adam He hid himself This is one property in this Old Adam when Adam had sinned He Hid himself as he thought from God And God asks him Adam where art thou but what a vain thought was this in him to think to hide himself from God From His all-seeing Creator and Maker But This Adam had some LEAVES to hide himself among that is some Excuses for He is not Unarmed for in what shape soever he is represented he hath Armour Fitted to him And his armour in this is Amolition of the crime putting it off himself And even thus Do not we do as Adam did Hath not he taught us the Trick of it to Hide our selves from God though we no not do as Adam did to run among the trees yet we do something equivalent something like it so that we are not onely Adam naked but we even as Adam did sow fig-leaves together for Aprons Rather then Adam would accuse himself he would accuse the woman and then the woman the Serpent nay rather then he will be guilty or confess his sin he will accuse God himself Thou gavest me the woman saith he So do not we do the same Rather then we will accuse our selves we will accuse God If we be charged why hast thou done this Oh I could not help it it is this flesh that thou gavest me is not this our case why hast thou done this thing we have our answer ready The spirit is
you have as really found done in you as if you had been with Sampson himself and seen him do what is related of him for t is all done in you There be two names more but the time is past and I can but name them The nineteenth name is Sathan for he opposeth himself against all that is called God or that is worshipped And his armour is Infidelity The twentieth is the Evil one and his armour is pleasure to do evil So much for this time SERMON V. ROM 8. 17. If so be that we suffer with him that we may be also glorified together IF we would know what these sufferings are we are to endure if we would be glorified with Christ said I to endure nay that we should be glad to entertain yea and rejoyce in it is not meant of scorn or scandal or poverty or imprisonment or whipping or death it self for then what shall become of them that never suffer any of these things and yet do suffer with Christ therefore I told you wherein every one must suffer with Christ if they will be glorified with him and that is in two things 1 In Emptying of himself 2 In humbling himself If we imitate him in these though we are not called to the former it is no matter so we be ready in affection and are in preparation to suffer them if we be called to them for those two are the Original of Christs sufferings the foundation the root The Fountain all His other outward and external sufferings are but the effects the leaves and the fruit From these two do all the rest stream and flow as from the Spring their Fountain and Well-Head Well then This Ground-work and Corner-stone being laid Let me tell you it will bear All it will bear any building God shall rear upon it and wanting this foundation though we suffer all poverty all disgrace all tortures that can be named yet we suffer not with Christ and therefore they will not nor cannot bring you to glory with him And Again let me tell you The least mite of sufferings though it be never so smal yea as small as the two mites being but half a farthing the poor widow offered coming from this foundation and fountain it is great and precious in Gods sight for it is from God and of God when as all tortures name what you can are not regarded by him without they come from this foundation and Principle And as I told you there be six degrees in these sufferings or six steps Typified by the six steps that led unto Solomons Throne These six steps we must ascend before we can sit down in the Throne of rest peace and perfection having overcome all our enemies and having brought all into subjection and that all things are put under Christs feet and that he rules in the midst of his enemies And made his Enemies his Footstool The first Blessed step is 1. Condemnation of our selves as worthy to be destroyed 2. Annihilation of our selves reducing ourselves to just nothing That whereas sin hath made us something in our own esteem and it hath built up a tower in us to reach up to heaven Grace may scatter it And confound our language and bring it again to nothing 3. Abdication or for saking all resigning up all to God all that ever we are or have 4. Indifferency to be equally disposed to every thing to want and riches to cold weather and hot to peace and war c. knowing that nothing can be better ordered then it is All being done according to his will 5. Conformity to Christ in all things that what ever Christ would do were he on earth in my case in my calling and condition the same do we 6. Deiformity that is That though you see us move wish affect will rejoyce c. yet it is not we but it is God doeth all it is God that moves it is God that wishes it is God that wills it is God that rejoyces And we are now come after much striving to set out foot upon the first step namely Condemnation of our selves confessing our own vileness and wreâ—chedness for so far as we justifie and approve oâ—r selves so far are we from ascending this first step of condemning our selves Friends I would not have you think my labour lost in opening those several names That kept us from ascending â—hese steps for if ever you ascend these yoâ— muâ—â— see those things all in your selves and they 〈◊〉 be removed before ever you can look towards these steps with so much as a purpose to ascend them If you have not lookt all this while within your selves and lookt to find there The Devil Sin the red Dragon the Serpent Lucifer the roaring Lion Antichrist c. my labour is lost I have but be at the air and spilt water on the ground And it is but a folly to proceed to open these steps for as ye understand not the One so neither can you the Other they are both to you As a fountain walled about and a spring shut up and as a book Sealed And he that after all this is not able apparently to see and confess that all these are in himself he is blind and sees nothing The subject of our Coudemnation Being The strong Man The Old man This Goliahâ— of Gath c. as you may remember we have arraigned and indicted him by several Names because he may not escape and shift off the indictment so that he may be accused arraigned and condemned in every heart here present that if you find him not by one name yet you may by some other either by the name of Adam or the old Man or the Serpent or Lucifer or the red Dragon or the Roaring Lion or the Devil or Antichrist or Sin or by the name of Rebellion or False Light or Darkness or the Flesh or Selfness or Propriety or Self-Love or our Own will or lastly by the name of Errour For we shewed you that in Scripture he had all these names with many more if he be not known by any One of these yet by them all you may know him But lest you should think you have no Commission to ride this Circuit and sit as Judge and say Quis me constituit judicem Luk. 12. 14. Who made me a judge I answer We have not onely a Commission but a Promise annexed to it to encourage us to this judging 1 Cor. 11. where the Apostle commands Iudge your selves and you shall escape the judgement of God and Christ himself gives out this Commission annexed with a Promise Iudge your selves and ye shall not be judged But know this also though this work be done in thee it is not thou that doest it but God is judge himself yet God himself judgeth no man but all judgement is committed to the Son Ioh. 5. 22. and not onely the sentence but power and authority to execute that Office belongs to
Exod. 14. 9. of the Chariots of new Pharaoh that arose which knew not Ioseph who pursued Israel with Chariots being drowned in the Sea He and all his Chariots And it is said of Solomon that his Chariots were twelve thousand But the greatest number we read of in Scripture is in 1 Chron. 19. 7. were Hanun hired 32000 out of Mesopotamia Syria and Zobah Now I say Chariots were used in two regards As the great men and Princes of the Earth besides that common use for ease they had them either for their state and glory and those were for triumph or else for terror and dreadfulness and those were for warre Some Chariots were drawn with two horses some with 4 some with 6 or else for the more glory they were sometimes drawn with men So also as Chariots were to several ends so they were of divers fashions some were made of wood and some of Iron and some were made with Hooks according to their several uses and Ends for which they were So our great God when he will appear in Triumph or Terror Hath Chariots at command without borrowing buying or hiting c. And these Chariots are in one word HIS CREATURES in which he rides when he pleaseth Either for Glory and Triumph or else Terrour and Battel 1 Triumphant As he is said to be fairer then all Psal. 45. 2. that is there is none like him in mercies and compassions to those he loves Thou art fairer then the children of men therefore Grace is poured into thy lips So he is terrible above all in fury and dreadfulness to those he hates Psa. 66. 5. Come and see the works of the Lord he is terrible in his doing toward the children of men Those are Gods Chariots of Triumph when hâ— rides upon the Cherubims and walks upon the wings of the wind when he is clothed with Majesty and Honour and covereth himself with light as with a garment when he layes the beams of his Chambers in the waters and maketh his spirits Messengers Psal. 104. When he is clothed with Glory and Maâ—esty and cometh forth like a Bridegroom and as the Sun is his Tabernacle Psal. 19. 5. Then we may say O Lord our God how excellent is thy Name in all the Earth who hast set thy glory above the Heavens And as it is here in the 24. vers of this Psalm so we may say They have seen thy goings O God even the goings of my God and my King which art in the Sanctuary The Singers go before and the players of Instruments followed after among them were the dâ—msels playing with Timbrels 2 For Terror Let us see which are Gods Chariots for Terror and War as he is fairer then all so he is terrible above all as I said before as he is the God of peace Rom. 16. 20. so he is the Lord of Hosts Psal. 24. 8. God then rides in his Chariots of Terror when he makes darkness his secret place and at the brightness before him thick clouds passed hail-stones and coals of fire The Lord thundered in Heaven and the Most High gave out his voyce Hail-stones and coals of fire Psal. 18. When he rents the Heavens and comes down and causeth the Mountains to flow down at his presence as when the melting fire burneth to cause the waters to boil to make his name known to his Adversaries that the Nations may tremble at his presence when he doth terrible things which they looked not for Isai. 64. 1 2 3. And as in that Psalm 18. v. 26. With the pure thou wilt shew thy self pure so with the froward thou wilt shew thy self froward That is with those that will be at peace with him he will be â—t peace with them and with those that are at war with him he will be at war with them Yet think not that God changeth But so as it is in a Looking glass you know it represents unto you such shapes as is set before it yet all the change is in your selves not in the glass for the glass is alwayes the same in it self If you frown upon it it will frown upon you if you laugh upon it it will laugh upon you if you hug it it will hug you if you strike it it will strike you if you embrace it it will embrace you if you turn your back upon it it will turn its back upon you Just so it is with our righteous God as a man behaves himself toward him so will he shew himself towards him If we forsake him he will forsake us Chr. 15. 2. If we be stubborn toward him he will be stubborn towards us But if we cleave to him he will cleave to us if we embrace him he will hug and embrace us if we run toward him he will run towards us As you know what the Prodigals father did when he was yâ—t afar off but a coming and returning to his father His father ran to meet him and fell on his neck and kissed him And yet for all this God changes not our God is alwayes the same there is no shadow of change in him but the change is in us And he appears so to us because we are changed but in himself he is not nor cannot be changed but is ever the same like Mount Sion which cannot be moved â— But we go onto our Text The Chariots of God Quest. What are these Chariots of God Answ. Look but round about thee and thou shalt see those innumerable Chariots and Angels here spoken of for so many Creatures as thou seest so many Angels and Chariots of God thou seest they are all his Host they are all his Chariots wherein he rides and whether you see it or no Thâ— Lord is among them as in Sinai in his holy place The glory of the Lord fills them all had we but our eyes open to see it so and they are all at his command and there is no creature but doth his pleasure Oh Brethren how glorious and blessed a thing it is to behold and see that look how many Creatures visible and invisible thou seest or conceivest to be For the soul now to look on them as so many fiery Chariots and Horsmen for its defence and preservation and on the other hand how a fearful a thing it is to fall into the hand of the living God who hath all these Angels and Chariots at his command to execute his will and vengeance on those that hatâ— and oppose him Amos 3. 8. when this Lion roareth who can but tremble when God by any Creature roars against a man and threatens terrour to any one for when the Creature roars and threatens or when it comforts and smiles it is God in it I say who is he then that dare comfort And if God speaks peace to a man what Creature dares nay what Creature can terrifie If God be on our side
therein who can stand before his indignation and who can abide the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him and darkness shall pursue his enemies Think upon this all you that forget God lest he tear you in pieces and there be none to deliver Psal. 50. ult But saith he Psal. 61. 3. The Lord is good and is a strong Hold in the day of trouble and he knoweth them that trust in him Oh Beloved Let us all then give glory from our souls to this our great God to this infinite and everlasting Being who fills all things let us all poure out oâ—r souls before him like Water and be melted to nothing in his presence And to that end First Let us subscribe to the infiniteness of our â—od in all his Attributes in all his ways in all his Creatures Let us alwayes believe it and have him continually before us that we may tremble to offend him even the wickedest man And that godly men may both fear and love him and that they may with strong confidence be rooted resting and depending on him who is the rock of Ages And Secondly Let us cry out with Moses in continual acclamations in that powerful Orarion when ever we think of him or behold him There is none like the God of Iesurun who rideth upon the Heavens for thy help and in his excellency upon the skie For the eternal God is thy refuge and underneath are the Everlasting Arm. Thou canst be in no trouble but he is by thee with thee in the fire or in the water where ever thou art Ps. 34. 7 8. The Angels of the Lord encamp round about them that fear him O taste and see that the Lord is good blessed is the man that trusteth in him O fear the Lord ye his Saint for there is no want to them that fear him The young Lions may lack and suffer hunger but they that seek the Lord shall not want any thing Iacob when he went from his fathers house was afraid he should have wanted Gen. 28. but God appeared to him in a dream and he beheld a Ladder reaching from Earth to Heaven The longest Ladder that ever was read of or ever heard of and the greatest builder hath made it and onely for his own use And Iacob by it saw that the providence of God was every where and Angels were continually passing up and down upon it being sent of the Almighties Errands not onely for protection but to be ministring spirits sent forth not onely for the good of those who shall be heirs of Salvation but for the good of all his Creatures So that we may say of the providence of God as David saith of his presence for they are both one Psal. 139. 7. Whither shall I go from thy presence if I ascend into Heaven thou art there there is the top of the Ladder if I descend into the deep thou art there there is the bottome of the Ladder The builders of Babel aimed to make such a Ladder but that which they could never do the builder of Heaven and Earth hath done but were they not very fools to think to build a Tower of ten thousand times 1000000 miles high But let us labour to see the eternal God at the top of this Ladder and everlasting arms at the foot of it then how can we doubt He that hears the Ravens when they cry unto him who have neither faith nor understanding shall he not hear thee O thou of little faith It is against both the promise against the practice of your Father that any of you should want any good thing Yet how full of complaints are all the sons of men one wants children another friends others honour others riches others health others preferment some all these but certainly you are deceived you do not want any of them for if they were good for you you had them not then indeed you wanted them but being not good for you you want them not for they in such a case will do you more hurt then good Therefore I say let the servant of God that thinks he wants any of these things pray for what he will he shall have it if he do really want them for not onely all inanimal or unreasonable Creatures which are Gods Angels when he pleaseth do owe their Suit and Service unto those that fear the Lord but even all the Angels of God in heaven they are all ministring spirits sent forth to minister for their sakes which shall be heirs of Salvation Heb. 1. 14. Nay let me tell thee if thou wilt command the Sun to stand still and the Moon in the valley of Ajalon as Ioshuah did it shall be done or the Sun to go backward upon the Dial as Hezekiah did or the Rocks to gush out water and the Heavens rain down Manna or the waters to be divided and the Sea to stand up as a wall as Moses did all shall be done and they shall obey rather then any of Gods people shall want any good thing Or if he will command Iron to swim as Elisha did Nay let him command the Covenant of night and day to be broken and time to be no more and it shall be done for Gods word can never fail nay heaven earth shall pass away but not one jot of his word shall fail But for all this I know and methinks I hear your murmuring thoughts still for all this you are not yet satisfied And you say with Iob Doth the wild Asse bray when he hath grass or loweth the Oxe over his fodder can that which is unsavoury be eaten without salt or is there any taste in the white of an egg We are sure we do want these things or else we would not complain we are sure we have them not and is there any sweetness in nothing had we fodder we would not lowe nor complain I answer Indeed that may be that you are without them 1. It may be you are not of the family of your heavenly father then what right or interest have you to expect them but you are servants to sin and to his enemies and yet would have him let you want nothing 2. There is a great difference between not having and wanting It may well be that you have not riches and honour and preferment c. but if you be the true servants of God it cannot be that you should want them David saith it was good for him that he wanted and that he was in trouble There is oftentimes more mercy from God and more comfort to us in Gods Rods then in these outward things which are onely esteemed Blessings for they are often no other but rods or else meat to fat us for slaughter for our happiness and comfort lies not in that which the tender
man should come from some forrein parts and desire to see our Kingdom and should but onely come to the out-coasts and see onely the Cockle-sâ—ells that lie upon the shore or the Oyster-shells or the Pibble-stones that lie there and should immediately go back and say he hath seen England do you think that he is able to describe the Kingdom to any one that shal ask him Alas poor man he is deceived for he hath seen none of the pleasant Hills Vales none of the stately Structures Palaces Buildings none of the strong Castles Towers none of the Provisions and Ammunitions none of the Proper and Comely Men Women and Children none of the Healthful and Commodious Springs none of the Silver-Gliding and Pleasant Streams none of the Pleasant and and Fruitful Orchards none of the Pleasant Walks and Gardens nor any thing else esteemed the Glory of the Nation Even so when Men and Angels and all Creatures have seen and spoken to the utmost what they can of God Alas alas they have neither related nor seen any more then the Out-coasts the Suburbs of this our great God or of his Kingdom Glory and Majesty I say when we have written and spoken to the utmost even Men and Angels and all Creatures put all together all that ever they can do or say They all speak infinitely infinitely short of him they all can shew you but the Cockle-Shels and the Pibble-stones of his Kingdom Glory and Majesty they can describe nothing in comparison of what God is They have not seen the City with twelve Gates the streets whereof are pure Gold the foundations whereof are laid and garnished with twelve manner of precious stones and the twelve gates of several pearls and the streets of the City Transparent as Chrystal And the Glory of God and of the lamb are the light and glory thereof O then let us learn to give him the Glory the surmounting praises of his glorious greatness and incomprehensibleness And do it heartily freely Pour out your very souls before him like water fully and freely nothing your selves in his Being And although herein we may lose our selves and be annihilated yet be assured it is our greatest and onely Salvation and gain Learn we henceforth to know wherein our Riches and happiness lies O Beloved deceive not your selves and dote not on these outward temporal things on Honours Lands Livings Meat and Drink and those despicable things compared with these Riches and Pleasures which indeed are but poor Cockle-Shels for children to play withall and not for Grown-men in Christ These are but for the body for the back and belly and the outward and worser part of man and as the Apostle saith 1 Cor. 6. 14. Meats for the belly and the belly for meat but God shall destroy both it and them All these things perish with the using Learn to distinguish and know what is true riches true food these outward things are but as the Cockle-shels and Pibble-stones that lie on the Out-Coasts of the Kingdom These are nothing of the State Riches Treasure Magnificence of the Kingdom of God You must learn to distinguish between the Riches and Glory of the King and the Cockle-shells at the shore And You that have Plenty of these outward things you have no more but shells and you that have no more you never enjoyed nor saw the Riches the Pleasures the Glory the Magnificence of this Great King or of his Kingdom which we have now been unfolding to you Beloved Let us all call to mind what hath been set before us and stand and wonder and for ever hereafter be amazed and astonished and cry out Oh the Gloâ—y the Glory the Infinite Vnspeakable and Vncomprehensible glory of our God of his Kingdom Majesty and Soveraignty and therein to be lost and swallowed up in an everlasting Abysse of Silence and Serenity And say to our selves as that Rich man in the Gospel and although he deluded his poor soul with false Ioy and Treasure yet this man may truly sing to his soul a Requiem as he did Soul soul take thine ease take thy rest sing and rejoyce leap dance Thou hast much goods laid up in thy God not only for many years but for ever and ever Luk. 22. 12. O now let us for ever take delight under His shadow sitting there with great delight with the Spouse saying as it is Cant. 2. 3. As the Apple-tree among the trees of the wood so is my Beloved among the Sons I sate me down under his shadow with great delight and his fruit was sweet to my taste being ravished in beholding him as Guiding all things as FILLING ALL THINGS and seeing him more our selves then ourselves she was overcome by his Glory and by her union with him c. O Beloved let us curiously survey him in all his Riches Attendance and Glory even the Kingly-nakedness of his Divine Being and let thy soul here set up her REST see him hear him and adore him and entertain all familiar and amorous parlyes with him and receive his Rosy Kisses close and amorous embracements and sugred expressions from him in which condition thy soul will be as it were annihilated and lost being swallowed up and drowned in him I tell thee thou blessed soul thou wilt be inebriated drunken and overcome with these Divine Pleasures Glories which are at his right hand for evermore looking upon and despising all things but him or as enjoyed in him as Empty Nothings as Cockle-shells and Pibble-stones but seeing him to be so Rich so Full so Ravishing and more then transcendently glorious and excellent that this soul can truly really freely and with all his soul say O thou whom my soul loveth thee onely I Adore Love Prize Admire and take full consolation and satisfaction in and I hate all other Comforts Houses Lands Father Mother Wife Children as compared with thee For he that hates not all these in comparison of thee he is not worthy of thee Beloved now I for my part am at my farthest lost and confounded in the beholding this vast and stupendiouâ— riches and glory of our Great and Almighty God which like a deep Sea before me stops my passage I can go no farther So that I must onely now stand upon the Banks and cry out with St. Paul Rom. 11. 33. O the depth of the Riches Wisdom and Excellency of God! how unsearchable are they and past finding out which are as unsearchable as God himself without brim without bottom And if things we see and behold here in the body which are as Cockle-shells and Pibble-stones be so excellent so rich and glorious so full so sweet so ravishing now we see but in part as the Apostle saith 1 Cor. 13. 12. what will the fullness of this glory be to us hereafter when we shall see as we are seen and shall not onely possess it but be possessed and swallowed up in it So
turn aside by the flocks of thy companions 1 For her Request Tell me teach me think it not strange that this Spouse who is so great and familiar with her Husband and Lord that thi Spouse doth desire to be taught of him neither look upon her as guilty of curiosity or impertinencies Although she wants for no instruction but is acquainted with all the counsel of God and she knows all things for she hath received an unction from the holy One which abideth within her and she knows all things yet here she is complaining that she wants something In such passionate speeches as these so full of raptures of love ye must not look for method for they excel fly above the regiment of reason truth it is Logick is the Art of reason but passions are either above reason or beneath it but here above it David was a man taught of God and though wiser Then either 1 His Enemies 2 His Teachers 3 His Elders Yet he cryes teach me notwithstanding which shews that the teachings of God are far above Nature and Reason for they are but like the Sun which when it shines shews all beneath it but hides all above it This admirable and glorious Spouse of the Lamb she desires to be taught of her Lord And she doth it not remissely as if she cared not whether she sped or no but zealously earnesty tell me Oh thou whom my soul loveth she so presseth her suit as if she would not be satisfied with out granting of it tell me she would for all her knowledge still know more that so she might do more she would have her light shine before men that they may magnifie glorifie her Spouse Husband Hence take notice of the nature of the fire of Love when Jesus Christ hath once kindled it in the heart it is never satisfied still feeding ever hungry still she wonders at the glory beauty of God and of her Spouse and is never satisfied with enjoying of him she sees his excellency sweetness and glory in every thing desires more and more to see it and taste it still he fils her and still she wonders at him Oh how excellent is thy name in all the earth who hast set thy glory above the Heavens she never thinks she hath enough and that she needs no more as it is too great a fault in these self-wise dayes but like David she cries O teach me Oh direct me Oh lead me so that I may draw nearer nearer to thee she answers the desire of God Oh that there was such a heart in this people to seek after me to keep my commandements and she hath good reason for the rich full God sends empty away but he fils the hungry with good things but now adays we are rich and full with the Church in Rev. 3. and know not that we are poor blind and naked no sooner one is entered into the Church Christs School and they begin to know any thing but they will be presently Masters and Teachers and he is a great Christian now adayes that is a great fault-finder he that can pick a many holes and reprove the sins of other men and this Forsooth must go for great profession and a good progress in Christianity but for my part I would ye were all Masters Teachers I would as Moses that all the people of God could prophesy and that the Lord would put his spiâ—it upon them I would they were as sure Masters and Teachers as I am sure they are ignorant and without all knowledge for the Apostle sayes He that thinks he knows any thing he knows nothing as he ought to know and our Saviour commands Be not many Masters for one is your Master in Heaven he that will learn must still account himself a fool and I pray God our wisdom be not so great that we scorn to learn even of God himself And sure I am as long as ye go on in this conceit of your own knowledge you cannot admire God and his wisdom but you admire your selves and your own wisdome your own parts and you love your selves above God and the truth is the very summe and quintessence of this peoples Religion is to speak bitterly and largely against their neighbours sins against their brethrâ—ns infirmities and forsooth they conceive they do it out of a zeal to Gods Glory and consider not what a hook the Devil hath put into their own nostrils who draws and puls them which way he pleases and is under pretence of serving and glorifying God They consider not how they serve nothing but the Devil and their own lusts such a man say they he is a good man were it not but that he hath such and such faults he would be a good member in the Church but he lives scandalously never considering how scandalously they live themselves toward others yea far more but see it not Oh Beloved what do we in all this but say in practice though not with our mouths with that Pharisee I thank God I am not as other men he is a greater sinner then I I am better then he I am no whoremonger as such a man no Adulterer as such a man I live not in those sins as he doth You know the Scripture tells us that this poor sinner the Publican whom he despised went home to his house justified and not the other Therefore I beseech â—ou for your own sakes and for his sake that shed his blood for you Nay I beseech you for his sake that could have written every mans fault in his forehead if he had pleased Leave this office of accusing of back-biting of slandering to the Divel take not his office from him it is the nature of 〈◊〉 files to be alwayes dwelling upon sores of horses or other Beasts so thou whatever good or excellency he hath in him otherwayes thou art content to run over that and takest no notice thereof But if thou meetest with a botch with a sore there thou eaâ—est and there thou gallest and makest it worse then thou foundst it when thou shouldest rather dwell upon the other and run over this and the reason they do so is because they would seem wise be able to reprove sin I do not speak against this so that I would not have you reprove sin where you find it Yes yes do it but then do it to his face and not behind his back I confess that Christ called Herâ—d Fox not to his face go tell that Fox but he did it not blindly in a censorious way as most do but upon knowledge when he knew he ought to do it For he knew the hearts of men But you see the Spouse here not contented with that she had but she seeks still and forgets that which is behind and presses hard toward the mark what warrant then have these men that as soon as ever they are within the
roar and the fulness thereof let the fields rejoyce and all that is therein then shall the trees of the wood Sing Out at the presence of the Lord that is To him to whom God hath revealed himself and suffered His glory to pass before him All creatures yea the dumb and inanimate creatures sing out and sing aloud the infinite praises of God Almighty Psal. 145. 9 10. The Lord is good to all and his tender mereies are over all his works All thy works shall peaise thee and thy Saints shall bless thee and talk of thy Kingdom and Power And so much shall suffice for these four parts of the creatures Religion We will come to make use hereof to our selves First Let it make us ashamed of our backwardness to give God praise we that are exalted above these creatures that they are more ready and cheerful in praising their Creator then we we may blush and be ashamed for There is nothing that we can behold but puts us in mind of our slothfulness These poor servants that have received but one talent do yeild more increase of praise to God then I or you that have received many talents These poor creatures do more sing forth Gods praise then we with all our wisdom reason and understanding And let us with shame confess Saying it is I It is I that have depressed thy glory and caused thy praise to be evil spoken of and say with David when thou seest any of the creatures dye It is I Lord that have offended but what have these poor sheep done which are killed and slain for me unworthy unthankful sinner Second Use Take notice hence of the vast circumference of Gods Kingdom it reaches farther then we are aware of we think that we are the onely creatures that God esteems of Was not the earth made for me and the Sun to shine upon me and all creatures to feed and clothe me and thou thinkest that thou art left alone to praise God no no deceive not thy self Gods praise is not confined to the Church of men he hath reserved to himself seven thousand that have not bowed their knee to Baal Dost thou think poor creature that thou art onely He that I have appointed to worship me and that my infinite praise depends onely upon thee no no His Kingdom is from one end of heaven to the other and every creature praises him as much or more then thee as Col. 1. 16. All things were created by him both things in heaven and things in earth visible and invisible all things were created by him and for him for his praise and glory and Psal. 2. 10 11. That at the name of Iesus every knee shall bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Iesus is Lord to the glory of God the Father Therefore alas alas do not think that Gods Temple is so narrowly scanted that thon onely praisest him thou art the least part of his Church and Temple Third Use Let this teach us to go to God boldly in the name of Iesus and with great encouragement to praise God for though men and Angels be unfit to praise God and they cannot do it as they ought yet he that accepts the Ravens and the Lions and all the dumb creatures when they Cry unto Him be assured he will never refuse the sighs and the groans of any poor penitent dejected soul that comes bleeding and weeping to him for mercy He that cometh to me I will in no wise cast away Joh. 6. 37. Fourth Use Let us learn also that when we look upon the creatures we take heed of being taken with any of them But let us consider that these are but as Iaco bs Ladder that by these steps by these Angels of God we may ascend to him that stands at the Top And if God do not by one means or other by one affliction and vexation in the creature or other drive us from the creature that we may look up to him we shall for ever live and dye in the creature And therefore happy is that man that God hunts from these things that they may never have any Rest till they find Him where they shall find Rest to their souls As if there be oyl put into a deep glass it lies at the bottom and will never rise to the top but if you pour water into it it will still be rising up to the top till the oyl it self run over I could apply it thus A soul that is sunk in sin and sunk in the creature except God of his infinite mercy pour upon him the water of afflictions his soul will never Arise and mount up to God this drives us upward to seek rest there for here is none and so thereby shall become more then conquerors through him that hath loved us where as if these had not been our souls had been drowned in the creatures and sunck for ever to the pit of Hell These things I thus unfold to you that you may see the unspeakable and large bounds of Gods praise That every thing may result and yield to him honour and praise A Fifth Use To teach us that though it be impossible for us to search out the unspeakable praises of God that is hid in all the creatures we may see them yet we can never search them to the bottom howbeit every creature saith to us as the Angel to Iohn when he would have fallen down and worshipped him See thou do it not for I am thy fellow servant Worship God we are ready to fall down and worship the creatures but they all cry See thou do it not I am thy fellow servant worship God And they all cry to thee Dost thou see the beauty of any creature doth the sweetness of any creature take thee I say they all cry to us Arise and depart hence for this is not your rest Doth the Pleasantness the sweetness the Comeliness c. of any creature delight thee it saith and calls aloud to thee Arise and depart hence for this is not your rest how sweet how beautiful how fair soever Rest not in that thou seest but seek for HIM thou seest not All creatures are like the waters to Noahs Dove which could find no rest for the soal of her foot but yet she brought an Olive leaf in her mouth we may taste and use these things But take not too much of them and hold them gently and be alwayes ready to let them fall take heed of resting till you come to the Ark all come out from him and all return to him again Sixth Use and the last Take heed of abusing any creature it is enough that you may use them for they are one of the family you your selves are of and they groan as well as you for deliverance as God complains that ye make him serve your
iniquities so may they complain to God of you and say thou hast appointed me to serve and comfort man and to make him more fit to serve thee but he abuses us and prostitutes us to serve his own inordinate will and lust and regards not thee And God himself calls upon you Oh take heed you do not abuse them and make them to serve your sins and lusts by Drunkenness Gluttony Pride and Wantonness for they are of that family of whom is named the whole family in heaven and earth They all call me Father and Maker as well as your selves And he that can look upon every creature as his BROTHER he can never abuse it he will never begin to strike his fellow-servants and say My Master deferreth his coming and therefore I take that to be a godly speech of St. Francis as they call him for all he was of the Church of Rome and therefore some of our literal Divines deride and mock at it I would God they would practice it in a godly and reverent manner It was his manner to call all the creatures his Brethren the Ox his Brother the Ass his Brother the Dog his Brother For God is Father of them as well as of thee But proud man is ready to put honour upon himself when no honour belongs to him All honour is Gods if all be his what right hast thou to claim any take heed of abusing then any of these thy brethren at thy pleasure and thinking that they were made Only to please and satisfie thee Solomon saith A good man is merciful to his Beast that is he useth them respectfully and for necessity and forbears Execrations and cursings of them and tortures to them And so to conclude let us and all creatures together sing and sound forth the Honour and Praise of our great God from Generation to Generation throughout all Ages Amen OF MILK FOR BABES AND OF Meat for Strong Men. Luk â— 2. 40. And the Câ—ild grew and waxed strong in Spirit filled with wisdom and the Grace of God was upon him Preached at Kensington Publick Meeting-place AS it is said of Iohn Luk. 2. ult That the child grew waxed strong in spirit was in the desarts till the day of his shewing unto Israel so likewise here the same is said of Jesus Christ yet with this exception and difference Iohn hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or set time after which he decreaseth and grows less Iohn 3. 30. He must increase but I must decrease And so it is with Believers they must grow less and less and come to nothing that so Jesus Christ may become all in all according to that in Dan. 2. 34 35. That stone cut out of the mountain without hands which smote the Image and brake it to pieces and it became a great mountain and filled the whole earth This stone is Jesus Christ which breaks to pieces all things That is That all Worships and Religions and whatever is mixt with Iron and Clay and whatever is of Man may decrease that himself may increase and grow great and fill the whole earth with the knowledge and manifestation of himself He being all in all But I must forbear for I prevent my self The Text contains 1. A Histâ—ry 2. A Mystery And this as I was speaking before comes under the second part viz. The Mystery For the History that is brief and shews onely the truth of his humane nature which though Hypostatically united to the Divinity even from the instance of his conception as it followeth in the Text that he was filled with wisdom and the Grace of God was upon him Vers. ult that he increased in wisdom and stature and in favour with God and man which cannot be meant in regard of his Divine nature as if there could be any Access or increase of or to that which is infinite but onely in the expression and manifestation thereof in those Organs which the God of Order had therefore ordained and co-apted So that if any shall ask How that which is full and perfect can be said to increase I Answer as before not in Augmentation but in Manifestation God cannot grow greater or lesser be more or less excellent or glorious but his greatness power and glory is further manifested more spread and made known according to that promise Numb 14. 21. and Isa. 6. 3. All the earth shall be filled with the glory of the Lord Our great and infinite God filleth the whole earth and the Heavens yea and the Heavens of Heavens with his majesty and Glory at all times and in every place Alike but then he is said to fill the Earth or Heavens with his glory and greatness when he is manifested more to men or Angels and when he enlargeth the knowledge of himself And of his Power and Greatness As we have often shewed you concerning Iacob Gen. 28. He dreamed and saw the Ladder reaching from earth to heaven and the Almighty The God of Abraham and Isaac was at the top thereof and from him Angels ascending and descending continually thereby God manifesting himself to be with him whereever he was and that he would keep him in all places whereever he went and that he would not leave him but fulfill all he had promised Iacob awaking he saw God as present there as at home in his Fathers house and cryes out The Lord is in this place and I knew it not whereat he was â—ore afraid and burst out into this ravishing acclamation How dreadfull is this place this is none other but the house of God! God was as much present in his glory and majesty over night as well as then but Iacobâ—aw â—aw not his presence God was not more there but there was a greater manifestation Iacobs sight was opened to see the presence of God more Iacobs Portion and Treasure was nigh him alwayes but he saw him not as Hagar God opened her eyes and then she saw the well of water Gen. 21. 19. Know this that the fountain of all good is alwayes with us nigh at hand if we could but see him and we need never fear nor never despond and doubt so as we do For as Moses saith concerning the command Deut. 30. 14. It is not hiddeu from thee neither is it far off the not in heaven nor beyond the sea but nigh unto thee in thy mouth and in thy heart So the Apostle Rom. 10. 6 7. he applies that Scripture to Jesus Christ who is Col. 1 16. the first begotten of all creatures by whom all things consist and in whom they live move and have their being But the second part is the Mystery of the Text. That which is more materiall is the Mystery Though all Scripture be written for instruction yet know The Scripture is a Mystery of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Eustathius saith comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the holy Spirit to us to lay upon you no other burthen then these necessary things That ye abstain from things offered to Idols and from blood and from things strangled c. if you keep your selves from these things ye shall do well Fare ye well Now in these things according to the present infancy and weakness of that Church did as Pauls practise was He became weak to the weak and became all to all that he might win some They saw they could not bear taking away and removing all things at once and so drew them on with cords of love and indulgence in things indifferent It was as much as they at that time could bear to remove that unquestionable commanded Ordinance of Circumcision and because others began to press it as a thing of necessity therefore they in wisdom remove it laying no such injunction on them and this they tell them they shall do well to observe But after this when they had been exercised more in the Truth and they began to see these things were but Pedagogies Paul adventured to wave these things as being things which are not the Truth and Substance And therefore he incourages the Corinthians not to stand upon such things in that 1 Cor 8. 7. Howbeit there is not in every man that knowledge for some with confidence of the Idol unto this hour eat it as a thing offered unto an Idol and their conscience being weak is defiled For saith he in the Verses before An Idol is nothing and there is none other but one God Therefore although it be meat left at the Idol Sacrifices the meat is the same afterward which it was before the Idol defileth not the meat for it is nothing And therefore in 1 Cor. 10. 25. saith he Whatever is sold in the Shambles that eat asking no question for conscience sake Why there he gives the same reason again For the earth is the Lords and the fulness thereof I might draw out this point to many more particulars wherein many are misled in these days as concerning eating of blood and using of Temples or Places dedicated to Idols I hope I need give no other Solution at present but that Answer that there the Apostle doth An Idol is nothing in the world there is none other but one God The earth is the Lords and the fulness thereof Therefore I say eat and use what is prepared for you making no question for conscience sake But through the weakness and childishness of many there hath been great contest about things of this nature And if it be evil to prefer the handmaid before the Mistris and the Shadow before the Substance even of things commanded much more to prefer these things of such indifferency before the Substance which are to be laid aside as we grow stronger which we are not to do by the things absolutely commanded but to use them and not abuse them to use them and not build on them or Rest in them And as it is in things of this nature so it is in the general estate of all Christians First they are servants and under the yoke before they come to be Sons but when once the true Heir comes to age then cast out the bond-woman and her son as the Apostle alledgeth that of Abraham for this very purpose not that they do cast away obedience according to the Law but that they do it upon another account even from love Then t is no longer a yoke but according to that promise Ier. 31. 33. I will write my Law in their heart and so they obey out of love and not for fear There was a time when the highest Chriâ—â—ians were but servants therefore despise not him who is not as tall as thy self but let us in whatever we reprove them pity them and pray for them knowing it was once thine own condition onely when men are self-wise and conceited and think themselves to be great and something when they are nothing these deserve a more severe reproof according to that of the Apostle Iude verse 22 23. Of some have compassion making a difference others save with fear pulling or snatching them out of the fire And the Apostle Paul carries this point high and saith Gal. 4. the beginning and applies it to Christ himself Now I say that the heir as long as he is under age differeth nothing from a servant though he be Lord of all but is under Tutors and Governors until the time apppointed of the Father even so we when we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made under the Law to redeem those that were under the Law that we might receive the adoption of sons And Christ himself saith Iohn 8. 35. The servant abideth not in the house for ever but the Son abideth for ever But what is it to be a servant and what a Son Christ answers it himself Iohn 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things which I have heard of my Father I have made known unto you and ye are my friends if ye do whatsoever I have commanded you Servants you know are kept at a distance and know not the secrets of their Master but if you be Friends or Sons its all one you shall abide in the house for ever The inheritance is yours the secrets of the Almighty are yours you shall not onely have the external and outward command but shall see the excellency the glory the pleasure and delight of those Commands that is you shall not onely have the Letter but the Life and shall know whatever the Lord doth you shall not always be servants but shall grow up to be sons and if ye grow not you may well question your selves whether ye shall ever come to the inheritance or no. But I say look to your selves therefore in the name of Jesus Christ for I affirm boldly in his name That faith which is not a growing faith is not a true faith If your faith and light be the same as it was many years ago that you have onely an external faith and your faith is taught onely by the Precepts of men and Christ is not your Teacher and that he grows not in you this is but a dangerous and dead faith As one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing in the world is barren and saith Christ Considerate Lilia quomodo crescunt Consider the Lilies how that they grow and a grain of mustard seed which is the least of all seed yet it grows the tallest Then â—latter not your selves Beloved that faith that grows not is not true faith and that light that increaseth not is not true light that Christ that grows not in you dwells not in you Beloved look about you this Doctrine falls heavy as lead upon abundance
God that the Truth and the word of God it self is hid and coucht under mighty parables for without a parable spake he nothing unto them and indeed without parables can we not have the truth As we cannot have meat without excrements for in all the meat we eat there is abundance of excrement to a very little nourishment the greatest part though never so refined and decocted is excrement And so I say of the Letter the Letter compared with the Spirit is but the Shel the Excrement the outward Husk of the word and we have a great deal of excrement and Husk and Shell that doth us no good at all to a very little meat for you know excrement doth not nourish at all that comes away again and goes into the draught as our Saviour saith yet we may not abhor nor undervalue the Excrement of the Word because it is Excrement for we cannot have the meat thereof without Excrements for that which is Excrement doth but serve to convey the nourishment into the body God could not possibly speak to us nor convey his word but by the Excrement of the Letter as he hath done Something must be presented to our eyes and ears externally that we may conceive what is done internally for if Almighty God should have spoken as he would have spoken we should not have been able to have heard him for he should have quite undone our understanding As the Sun shines to us and gives us light at such a distance and through so many elements ayr and clouds and Mereors and many such interruptions so many thousand miles of distance which keeps his own perfect and full lustre glory and brightness from us for if it should not do so we should be quite blinded and our sight destroyed by it for we have much ado the strongest-sighed man that is to behold and look upon the Sun at that distance as it is what should we do then if these things and such a distance interposed not themselves between our sight and the Sun So if our great and Almighty God should speak to us in a spiritual way and as himself would speak if he should shine into us in the least part of his own splendor and glory all our sights all our apprehensions of him would be quite put out he would utterly destroy our sight and we should be quite swallowed up for we cannot possibly see God nor hear God but onely in that way that he hath already spoken to us But happy is that man who gets not the excrement but the nourishment of the Scriptures And I pray you for all this which I have said To magnifie the Spirit above the Letter let us be so far from throwing away the Letter that you rather infinitely bless God for it and be very thankful to him that he hath so far condescended to stoop so low to our weak capacities that we may come as we are able to receive the knowledge of him who is our happiness and eternal life O praise his infinite goodness for ever that the Mighty Strong Infinite Wise Creator hath been pleased so far to abase himself as to deal with us as with Babes for we are no better That HE the Mighty Jehovah is become weak to the weak that he hath made himself a Babe to us Babes Oh! be amazed and astonished at it for ever and fall down continually before his footstool with all trembling and fear St. Paul who was but a man tells the Corinthians that he could not speak unto them as spiritual men how then could God himself speak to them as spiritual or they to bear His words If we cannot bear the words of a weak frail man how is it possible to bear the words of God Himself As the Poets fain of their God Iupiter and his Wife Iuno a certain woman desiring of Iuno that she might but lie with Iupiter in all his glory and majesty she answered O woman thou hast asked thine own destruction but she persisting in her desire and having her request granted presuming upon her own strength And as soon as ever Iupiter drew near she was presently made in to powder Shewing thereby thus much unto the people that the true God was infinite and incomprehensible For let me tell you they intended as much as ignorant as you conceive them to be though to the common people they spake after this manner Covertly by similitudes and comparisons For there was not one of all the learned but knew that such a One must the true God be Neither let us be so simple as to think that they thought these to be Gods Or that their Gods and Goddesses were so wicked as to be Adulterers or the like They were not so sottish but they hid and couched the Truth under these shadows So God Almighty even Our God who is the true God if he should speak unto us as he is in himself what creature could stand before him he would speak all the world to powder to nothing for if he had pleased he could have spoke All Truth in One Word but where had been Auditors to have heard or understood that word As when the people murmured against Moses and Aaron and were divided against them and for them They thought that all the people of God were holy and Moses and Aaron took too much upon them and God could speak by them as well as by Moses and Aaron but as soon as God began to shew himself in his power and majesty they all trembled and were not able to stand before him and again when the people thought they would go up to the mountain as well as Moses Well saith Moses if ye will do but as soon they drew near to the foot of the mountain and the storms began but to arise and they heard the thunder and the lightnings and the terrible noise and the trumpets sounding louder and louder then they began to tremble and fear and prayed that God would not speak unto them lest we dye said they but let Moses speak to us for we can Hear Him Brethren know this for an undeniable truth that in Gods word there is such a depth of light and of glory Such ravishing profoundness That will serve all the men that ever were are shall be yea all the Divines and People of God through all generations nay and adde to them all the Angels in heaven to pry and dive into through all eternity and yet shall never be able to find out the bottom and the Vast stupendious depth thereof But as I say God is pleased for our capacities to give us these things hid under a vail That he may give us The Norishment He is faine to give us with it the Excrement which he would not do if we could receive the Nutriment alone For saith the Apostle Till this day while Moses is read they have still the vail over their heart In the outside of the Letter you see
ascribed to him He gave them favour and he hardened the heart of Pharaoh and He bid Shimei curâ—e David and the like Be assured whatever clashing and dashing thou observest in the world So as to thy thinking all will come to Nought and Miscarry yet be assured He it is that keeps all Guides all from dashing one against another but so far as his wisdom will have it so and it must be so for the accomplishment of his most holy ends O therefore let Vain man and his ignorance Nay his wisdom and his will stoop yea stoop to the very dust before him and leave all to him and be afraid To Censure His doings or to say concerning the Almighty Such an action was not well done Such a man O it were well if he were Removed Oh! he doth a great deal of hurt Oh! let him be cut off Oh! Beloved know God Almighty is a God of Infinite wisdom and art thou wiser then he must it needs be as thou conceivest no no you are deceived submit your judgements to him Expand and give up your selves and all you are and have to his Wisdom and Soveraignity and do not once dare to oppose that Infinite Infinite Wisdom of God in comparison of whose wisdom all the wisdom of all men and Angels put together is but folly before him He chargeth his Angels with folly and the Heavens are unclean in his sight what art thou then Poor Crawling worm to lift up thy self in his presence But thus to see God Doing all This is that Moses saw by the eye of faith in this Burning Bush It is He that Overturns the world It is He that burns every Creature New-forms and New-shapes The whole Universe He is that Great Potter that makes destroys and Re-makes at his pleasure what vessels he pleaseth He maketh vessels of honour and dishonour He alters and changes every Creature New-moulds and New-makes all and yet he destroys nothing And know this and set to thy seal that whatever He doth He cannot but do all things well superlatively well so well as it cannot be better And hereby the Lord will also set His seal to this soul so that He and It are so joyned together and made One that they will never part But he that looks upon the bare vision in the bare letter he cannot see these things What is it to him that Moses saw the vision That is gone and past But dost thou see what Moses saw Dost thou see all acted altered and changed by him Dost thou see Him alone doing all That it is He that Vn-makes and New-makes That it is He that makes men yong and makes men Old That it is He that bringeth to the grave and turneth man to destruction and saith at his pleasure return again ye sons of men That it is He that maketh and formeth man and all Creatures and bringeth them back again to their first principles and thereof Creates Raiseth and re-makes new Creatures Dost thou Thus see That the whole Universe is but a Body acted and guided by one soul by one spirit And that it is nothing else but a Carcase moved and led up and down by one spirit And that He is the substance of all and of every Creature the meanest the smallest the vilest as well as of the most glorious Dost thou see HIM in the midst of all this changing and tumbling up and down That it is He that destroys and preserves all things Unmakes Re-makes as the Potter doth and yet the clay is the same but that it is he which is still producing new forms Dost thou see that it is He that doth all these things that it is He that preserves all and weighs all so that nothing is lost For did not he Preserve all entire in themselves every element in its Property and Nature and keep them within their own bounds which is His Excelling glory they would presently devour and Overcome one another Fire if it did predominate were not bounded it would turn all things into Fire it would make all things like it self And so of Water it would turn all to Water and so of the rest But he hath set them their bounds which they cannot pass hitherto shalt thou come and no further and here shall thy proud waves be stayed So that he keeps all things Entire in their own Element and every thing in its Proper place And in all this change or alteration and tumbling of the elements together Herein is His power seen That there is nothing lost nor diminished Dost thou see all this and that it is He that ruleth the Nations and that it is He alone that reigneth and that HE commandeth and ordereth the affairs of Princes all Nations and that all the Kings of the earth are in his hands My times are onely in thine hand saith David And know though thou thinkest That Kings and Rulers and others walk according to their Own wills and contrary to thine and thou art therefore offended yet know They all walk according to my will and pleasure saith God and though thou and they think otherwise and though they have no such purpose to obey my will but to please themselves and fulfil their own wills and not mine yet I have them so in my hand that they shall all in the end serve to my praise glory yea even in that they think they serve themselves and their own ends Poor Ignorant souls Alas when as they glory and pride themselves in their great pomp attendance and command and think that it is They that Rule when as they see not Psal. 66. 7. that it is He that ruleth by his power for ever and ever And Dan. 4. 17. The most High ruleth in the Kingdoms of men He it is alone that doth whatsoever He will and not they wil He sendeth the sword giveth it a Commission The Sword never awakes Till he say awake O sword And t is said of our Saviour That he came to bring peace unto men Luk. 2. 14. Peace on earth and good will towards men And yet our Saviour saith again Matth. 10. 34. I come not to send peace but a sword and vers 35. I am come to set a man against his father and the daughter against her mother and the daughter in Law against her mother in Law c. what strange contradictions are here What flesh and blood can reconcile these Scriptures yet both very true Again dost thou see That it is he that shall change these our vile bodies and make them like the glorious body of Iesus Christ Phil. 3. 21. Jesus Christ will purifie thoâ—â— that cleave to him and purifie them like unto himself Fire I told you never rests working and purifying till it hath brought All things to be as pure as it self So That Divine Fire Jesus Christ will never leave purifying and cleansing His people till he
or none Evil Actions as they are Actions that are in Scripture attributed to Satan that are not likewise ascribed to God either for things External or Internal Truly friends I may not keep back any part of Gods counsel for fear of the Iews Although they be Angry at the preaching of these things First For External Actions If we look upon Iob Did the Sabeans come and take away his Oxen and slew his servants and was that done by Satan upon that Commission given to him Iob 1. 12. All he hath is in thine hands why yet we know it was God gave him that very Commission who is the Lord of all Hosts yet acted by Bands of Sabeans and Armies of men Did the Chaldeans set upon his Camels drove them away and slew his servants know as David saith The Lord teacheth my fingers to fight And the mouth of the sword of the Chaldeans could not bite till God bad it Did the fire burn up his sheep and his servant yet we know that it is the Lord God Who raineth snares fire and Brimstone Psal 11. 6. and in that very History it is called Ignis Dei The fire of God Job 1. 16. Did a great wind come from the wilderness and blew down the house and killed Iobâ— children yet 't is certain He that is the Lord Bringech the windes out of his treasure Psal. 135. 7. Iob saith The Lord hath taken away c. Job 1. 21. But to come nearer yet Did the Devils enter into the Girgasites swine So that they ran headlong into the sea and were drowned but yet they did not could not enter into them till Christ bade them go no no He that sends is greater then he that is sent the Lord is above the servant though the Devil may desire to do mischief yet he cannot accomplish it till he be authorized and impowred by God himself Now to come to spiritual Actions and such as may seem to have a Near and almost inseparableâ—ffinity â—ffinity with the worst sort of evil Sin for the other were but Medicines Nocumenta Documenta Nocuments are Documents Did the Devil Harden Pharaohs heart yet the Text saith plainly of God I will harden Pharaobs heart Exod. 7. 3. Obduration and hardness of heart is a grievous sin and a Heavy punishment yet God saith I will harden Did the Devil tempt Absalom to take his fathers Concubines yet 2 Sam. 12. 11. saith God I will raise up evil against thee out of thine own house Yet again Thou didst it secretly but I will do this thing before all Israel Did a Lying spirit that is the Devil Seduce Ahab that he might go up and fall at Ramoth-Gilead yet it is recorded in the same place Behold the Lord hath put a lying spirit in the mouth of all these thy Prophets saith Micaiah 1 King 22. 23. I will sum up all in HIM who is the sum of all Christ Jesus Ioh. 12. 40. who citing that of the Prophet Isaiah Isa. 6. 10. where God commands to make the heart of this people fat and shut their eyes c. Christ saith plainly Ioh. 12. 40. HE hath blinded their eyes and hardened their heart that they should not seeâ— nor be converted And saith he These things spake Isaias when he had seen the glory of God And then spake of him So likewise did the Devil enter into Iudas his heart to betray his Lord Luk. 22. 3. It was true yet I will say as Austin upon Psal. 61. towards the end of it Malignus Iudas Traditor Christi Maligni persecutores c. Iudas was wicked who betrayed Christ the Jews were wicked who persecuted him with malice to death all of them were impious and miserable wretches to crucifie the Lord of life And yet Paul saith to the Romans Rom. 8. 32. The FATHERâ— spared not his own Son but delivered him up for us all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradidit BETRAYED HIM yet it was HIS FATHER And Ephes. 5. 2. tradidit seipsum And He gave up Himself and yet Iudas He betrayed him What shall we say herein Dispone si potes distingue sipotes dispose and distinguish if thou canst To that end Let us then take the counsel of our Saviour Let us give unto God the things that are Gods and unto man what is mans let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boldness give unto God as the SOLE SUPREME Agent The Glory of all Actions of what nature or kind soever as actions As to the soul The power and act of seeing but of seeing doubly or dimly to the organ it useth so God gives to the soul the Act and power of Hearing smelling tasting speaking thinking Going and Doing and the like but for the Evil and viciousness of any or all these to the organ they use and imploy In bâ—ief Take this as the sum of all let God have all the glory honour and praise of all actions they belong to him alone but to our selves let us take shame and confusion Baldness to every head and shame upon all faces Ezek. 7. 18. Gods righteousness in all these is like the great mountains and his â—udgements are a great depth Psal. 36. 6. like the mountains indeed Eternal and Eternally mountains though we climb never so long never so high They are still past finding out and are like the great DEPTH Depth still though we sink never so low and therefore Cusanus speaks learnedly to this point Omnia creat Deus etiam alterabilia mutabilia corruptibilia contraria c. that is God creates all things alterable changeable corruptible contrary yet he created not Alteration Changeableness Corruption nor Contrariety for seeing that he is HIMSELF Entity Life and Substance Essence and Being He doth not cannot create Non-Entity Destruction Death or Ruine but Hee is Alone BEING LIFE and SUBSTANCE And yet so it musts needs be for God is the God of Order and order implyes plurality and diversity And then secondly what harmony or musick is made upon one string or if it be a Monochorde yet there must be divers fâ—ets and stops and cliffs In this case you know The sweetest Harmony is made where there is the greatest discord and Variety To go a step or two further In that famous and memorable story of Ioseph his Brethren t is said sold him to the Midianitish Merchants in their malice and they into Egypt where he was tempted by his Mistris An act worse then the other yet when he makes himself afterwards known to his brethren Gen. 45. 5. Ioseph saith plainly Misit me Deus c. God sent me hither before you into Egypt They did it and God did it they indirectly God directly yet Ioseph saith it was not you but God sent me before So also in that act of Shimei he was set on by the Devil to curse David yet David saith Let him alone let him curse the Lord hath
He knows His own glory and praise Infinitely Beyond our apprehensions but as I said He is more praised and glorified As to us and by us And in this sense are our Saviours words here that he hath now All power given him in Heaven and in Earth in regard there is a great deal more light come to us and he is revealed unto more for Christ as he saith Ioh. 1. 9. He is the true light that enlightneth every man that comes in to the world As you know He was once made known to the Jews and the Genâ—iles lay in darkness but now he is made known to the Gentiles and the Jews are in darkness like Gedions fleece They were wet when all the ground about was dry which was the time that the Jews had the knowledge of God and Christ but then again all the ground was wet and his fleece dry The fall of the Jews was the rising of the Gentiles as the Apostle expresseth Rom. 11. 12. The Gospel it first shined to the Jews and afterwards to the Gentiles which was All the rest of the world And our Saviour saith That he was sent to the lost sheep of the house of Israel And he commanded his Disciples when he first sent them out Go not in the way of the Gentiles but go to the lost sheep of the house of Israel He did very strictly tye himself to the Jews so that hardly any others could get any mercy from him They never got any but they got it very hardly and very sparingly as the Centution Luke 7. he would not go himself immediately to Jesus knowing how unwelcome they were to him and what harsh answers he gave them therefore he went by the Jews and got the Priests and Elders to go to him And they also were fain to use many words to perswade him t is said they were fain to perswade him instantly commending him for a good man and that he had done them much good and had built them a Synagogue and at last Jesus went with them c. And so likewise the woman of Canaan how hardly did she get mercy from him and how oft gave he her a repulse and beat her off and would not be overcome till her faith prevailed with him and she got it by force it is wonderful to see how our Saviour tyed himself to the Jews again it s said God wrought salvation in the midst of the earth Great is thy God saith the Prophet Isa. 12. 6. in the midst of thee or in the heart of thee Historiographers say that Ierusalem is in the very midst of the earth that it is the very Navel of the world And Christ began his miracles and preached first at Ierusalem and from thencâ— sent out his Disciples into all the world from which Observation we may apply thus much to our selves that whensoever Christ teacheth any man to Salvation That when he preacheth Healthfully and Savingly in the soul he preacheth first to the heart begins there sets that right and from thence His word is derived and sent forth to all the members of the body Christ and his Disciples first began at Ierusalem and then afterward their Commission was to go into all the world he tyed himself very strâ—ctly to the Jews before ever he would suffer them to go to the Gentiles This truth I would commend to you as a Stable Maxim of truth All faith and holiness is first to be preached to the heart before we go about to rectifie the members and the actions which in this regard may well be called Iews and Gentiles Religion if it begin not at the heart is nothing worth it is but a folly to preach to the eyes and to the ears to the hands and to the feet before we preach to the heart we must observe Christs rule first begin at Ierusalem and then go into all the world first preach to the Jews afterward to the Gentiles God onely speaks to the heart and Teacheth that to begin with the Outward man that so they may teach the heart is the way of man not of God Great is thy God in the midst of thee in thy heart do but rectifie that and the actions cannot be amiss make the tree good and there will follow good fruit Can you expect figs of thorns or grapes of thistles nay can you by all your manuring watching and dressing or forcing them cause them to bear such certainly no therefore see the folly of many men in our daies they think by their pains and by their Discipline to force men into Religion into faith good works and Spiritual actions When thereby they have onely restrained the outward man And with them they pass for Excellent Christians Alas alas Either saith our Saviour make the tree good and his fruit good or else make the tree evil and his fruit evil whatever fair pretences their actions may have and though they seem Good to men if the heart be not reformed they are but Golden Vices Botten Nutmegs and rotten apples gilded over Gilded Sepulchers they neither have a good root nor tend to a right End fair without but false rotten and stinking within they are carried on by Self to base carnal fleshly ends self is both the Rise and End of their actions and they no better then thorns and thistles and fit for nothing but to be burnt up As the Apostle saith The fire shall try every mans work of what sort it is Great is thy God in the midst of thee Satan it is that preaches first to the out-parrs He it is that preaches to the outward man by Laws by Credit by Honour by Riches by Praise and you know what verdict Christ gives of this preaching and of this learning Verily I say unto you you have your reward ye do it that ye may be seen of men and ye are seen of men ye have your reward ye restrain your hands and your feet from evil because you would not come under the penalty of mens Laws and you do escape them verily Herein you have your reward and you do your good works for the praise of men and you have it Verily I say unto you you have your reward And though you may think highly of such works and of your selves for them yet there is nothing of God in them and to him they are no better sacrifice Then cutting off a Dogs neck or the offering up of swines blood as the Prophet Isaiah saith this is nothing but One sin casting out Another for self-advantage this is nothing but Belzebub casting out Devils by Belzebub and yet he hath nothing less possession for it is nothing but the old man working within his own sphere and to his own advantage ye do it that ye may be counted honest among men and ye are accounted so ye would be and are esteemed great professors verily you have your reward Many such like ends you
necessario debeas ad unicum hoc est ad Patrem venire qui Pater eum huic rei destinavit 29. This may and must be done Onely by the losing of that which is contrary to the One otherwise it cannot that is Obedience in Obedience to wit An Intire Resignation A certain Perfect Sacrifice which is Voluntary Briefly that Christ is the true Son of God the first begotten of his Brethren To whom it is Proper whatsoever the Father can who is the True Intercessor by whom alone thou mayest and necessarily must come to the onely One that is to the Father who hath appointed him to this end 30. Si quis hujus orationis rationem consequi nescit is caret spiritus testimonio cujus ipse disciplinam excludit repudiat Si quis eam intelligit judicet judicat autem Dei Spiritus omnia Si quis eo destituitur caret ejus culpa est quod de casu sollicitus non est ut corrigatur qui tamen corrigendus est Si quis haecdicat acutiora sciat maximam Sancti Spiritus stultitiam ut it a loquar acutiorem esse summa totius mundi sapientia 30. If any man understand not the meaning of these speeches he wants as yet The Testimony of the Spirit whose discipline He shuts out and reâ—uses If any man understand it let him judge and the Spirit of God Iudgeth all things If any man Want and be destitute of it it is his own fault because he is not careful of his fall that it may be Amended which yet must be Corrected If any say that these things are somewhat subtil and acute let him know that the greatest Folly of the Holy Ghost if that I may so speak not derogating from him is wiser then the Highest wisdom of the whole world * Non est mirum si haec carni acuta videantur sunt enim divina de quibus judicare caro non potest Ideoque acuta judicat quemadmodum si noctua neget se posse cernere claritatem diei quippe ut ens luce noctis cujus clarissima pars obscurior est quam obscurissima diei * It is no marvel if these things seem somewhat Acute and Subtil to the flesh for they are Divine of which flesh cannot judge and therefore it thinketh them Acute as if an Owl should deny that it can see the brightness of the Day when it useth onely the light of the Night the clearest part whereof is more dark then the darkest part of the day To the Eternal Trinity in Unity neither confounded nor divided be all glory and praise Amen The Sayings of a Certain Divine of great note and name IN conclusion I will hereunto Annex the judgment of Iohn Denqui concerning the holy Scriptures made in his Recantation not long before his death and printed I do saith he prefer the Holy Scriptures before all Humane Treasure yet so that I do not so much esteem them as the Word of God which is Living Potent and Eternal and which is Free and at liberty from all the Elements of this world for if that be God himself it follows that it is Spirit not the Letter written without peâ— or ink so that it can never be Obliterated And for this cause True felicity or the word of God is not tyed to the Letter of the Scriptures The reason is because it is impossible that by the Scriptures alone an Evil mind should be Amended though it may be made more learned but a good mind that is such A One as is endued with any spark of Divine study or knowledge is made better by All things so that the Holy Scriptures are Clean to them that are Clean Good and wholsom i. e. to those endued with the Holy Spirit but to the Unclean and Unbelievers they as all things else are Unclean and Deadly Thus then it is possible that a man chosen by God may be saved without Preaching or the Scriptures yet it follows not that therefore no witness taught of God is to be heard or that the Scriptures are not to be Read and Enquired into but on the other side that all Unlearned Illiterate men are not in the state of Damnation because they cannot Read neither whole Cities and Nations sometimes because they have No Preachers sent them from God Thus far He. All these things aim at this That we should by a Received power from God do our endeavour to hunger for God and his word and not go on so securely with the Killing Letter of the Scriptures but giving them all Convenient Honour should grant them to be a certain Image Splendour Lanthorn Scabbard Manger and Vestry of the Word but withal should know that there is more required namely A Sword to this Scabbard A light to this Lanthorn that it may cut and shine but we know that whilest these things are saying There are some that are much Troubled and Offended as in the case of Mary Saying we would reject the Scriptures whereunto we say There can never be Too much Honour given but the truth is whilest unto the Scriptures as unto Mary is ascribed the Honour due to God Alone it becomes the Worshipping of Idols and of the Scriptures as of Mary is made a certain Idol which is Put Honoured Accounted Adored and Consulted with in the place of God The Scriptures indeed as an Holy thing ought to be a Terror to men and to be Read with Religious Fear and Trembling and as before is said to be preferred above all earthly Treasure but not made Equal to God and His Word The Scriptures as the Law and all things else Are Good to the Good who onely know How to use them well But as now adayes many ignorant people handle them and are conversant in them without all doubt it were Better they were asleep the while For from the wrong understanding and abuse of them flow All Heresies Sects Superstitions so that not onely the Jews but the Turks also make them their Advocates and think the Holy Scriptures are the foundation of Their faith My self know at least twenty Christian Religions all which rest upon the Holy Scriptures and every one Hopes they are on their side all these things proceed Either from far-fetcht Expositions and Allegories nothing to the purpose or from the dead Letter of the Scriptures or lastly from a certain Arrogance and Abuse of them Now it is far better in many cases not to use A thing at all then so to abuse it therefore I must needs say Once again that the Scriptures are Shut up and Forbidden to all flesh because it can Never understand them for to that end there is required to them a Supernatural Divine NEW-MAN Born of God who may bring with him to them The light of the Holy Ghost Such a man can Compose Dispose Understand Interpret Place and Accommodate All things in their due places nay more that which is the Table Feast and Life of these God-born men
the souls Teacher she is still turning aside to the creatures p. 97. A sweet illustration thereof by a comparison p. 99 c. If we love Iesus Christ love will not suffer us to be our own but his p. 104. The heads of a Sermon on Rev. 2. 17. To him that overcometh will I give to â—at of the Hidden Manna c. ALL the words of God have not onely a dead letter but a living sense in all ages alike p. 109. Overcomers do eat this Hidden Manna and these that eat overcome p. 110. Three things laid down to understand the text 1. All the seven promises to the Churches though diversly exprest are but one and the same thing in it self p. 111. 2. They all imply that which is here began in this life and to be perfected in that to come p. 113. 3. Not one promise to be understood according to the letter yet the letter undeniably true p. 115. As Gods wayes not like mans so not his Covenants nor Knowledge nor Love nor Hatred Election or Reprobation c. p. 118. Mans foolish wisdom would square out God like unto himself else not own him nor his wayes p. 110. Which things should have been enlargâ—d because therein there are so many mistakes but time prevented ib. A Sermon on Jer. 6. 13. From the least of them even to the greatest every one is given to covetousness c. THe whole house of Israel Accused Condemned of Covetousness p. 122. This Indictment includes 1. Fault 2. Extent 3. Intention 4. Râ—proof Sentence p. 122. Covetousness hard to be uncased it ever wears a cloak p. 124 A competency ought to be the limitation of our desires A Question answered what is sufficient or a a competency p. 125 c. Wherein Covetousness consists 1. Eager desires 2. Inordinate love p. 126. The covetous man known 1. By his course of life p. 127. 2. By his Company p. 128. 3. By his Breath ibid. 4. He can dispense with any sin p. 129. 5. He is a man of all arts or no art ibid. The Covetous and Covetousness in Scripture rankt with the vilest sinners and sins p. 131. No Saint read of in Scripture though stained with other sins yet not with this and why ihid c. Covetousness the breach of all the Commandments shewed particularly 136 to 148. 2. Head the Extent t is Epidemical p. 149. How particulaâ—ly to 1. Kings ibid. 2. Noblemen ibid. 3. Rich men p. 150. 4. Learned men ibid. 5. Wise men ibid. 6. Poor men p. 151. 3. Head the intention which is the greatest aggravation They give themselves up to it p. 153. 4. Head the Puâ—ishment of this sin of Covetousness p. 155. First The peculiar plagues are either 1. In his body p. 157. 2. In his goods ibid. 3. In his posterity ibid. 4. In his soul ibid. Secondly in Gods denying them the use p. 159. Depriving them of the possession ibid. Six Remediâ—s 1. Faith p. 163. 2. Sobriâ—â—y ibid. 3. Tâ—mperance ibid. 4. Abandon conceit of contâ—nt in them ibid. 5. Compare if ye are able and view them with the true riches p. 165. 6. Pray for a right knowledge of both ibid. A brief Exposition occasioned by singing Psal. 148. THere is a threefold siâ—ging with the lips with the spirit and with understanding we may sing with lips and with zeal as the Aposâ—le saith of knowledge yet not with understanding p. 167 c. Two things in this Psalm hard to be undâ—rstood p. 168. 1. That David doth exhort unreasonable creatures to praise God ibid. 2. That he calls upon the deepâ— and seas and all vegetative and inanimate creatures to do this dâ—ty ibid. Some Reasons given in answer viz. four p. 169. How even the dumb and deaf creatures sing aloud Gods praise p. 170. Wherein these creatures may be said to have Religion p. 171. Religion of men consists of four parts and how agreeing to the creatures p. 172. 1. A Creed and therein they give testimony to some of his Attributes ibid. 2. Petition p. 176. 3. A Decalogue p. 178. 4. Sacrifice p. 179. Uses 1. To make us ashamed of our backwardness to this duty p. 180. 2. To take notice of the vast circumference of Gods Kingdom ibid. 3. To go boldly to God in the name of Jesus Christ p. 181. 4. To look upon all the Creatures as Angels on Iacobs Ladder ascending and descending according to his commission p. 182. 5. Because it is impossible to find out the â—â—finiteness of Gods praise by all creatures therefore to take notice they all cry Plus ultra look beyond us p. 183. 6. Take heed of abusing any creature t is enough that we may use them ibid. A Sermon on Luke 2. 40. And the child grew and waxed strong in spirit filled with wisdâ—m and the grace of God was upon him THe words contain 1. A History 2. A Mystâ—ry p. 187. The History brief and shews onely the truth of Christ his Humane nature Hypostatically united to the Divinity ibid c. That which is more material is the Mystery p. 189. The Letter of the Scripture kills and how p. 191. What imitable actions Christ wrought in the days of hâ—s flesh he works stil spiritually the other though wrought for us yet do us no good except these also be wrought iâ— us p. 193 c. Where we may in pâ—rt take a view of the glory of the great City the Holy Ierusalem spoken of Rev. 21. and what the 12 gates represented p. 196. The Kingdom of God is within us and whereever he is pleased to unvail his glorious presence p. 197. All these things hid to those that stick or rest in the Letter yet the letter not to be neglected p. 200 c. The Apostle his undervaluing Ordinances duâ—ies yea the knowledge of the person of Jesus Christ if they keep us from Christ p. 205. A caution not to make Idols of Ordinances p. 209. Yet high raptures sometimes questionable p. 210. Instances in Baptism p. 211. The Apostles consultation and message to the weak believers Acts 18. p. 213. How the Apostle carries this point very high Gal. 4. 1 2. p. 215. This point pressed in two respects 1. In regard of the Mâ—thods of Satan with men p. 217. 2. From the deception of some pretending to be high in Christianity because much in literal knowledge when indeed they are but Pigmyes and Novices ibid. Appearing in preferring faith 1. Acquired before faith infused p. 219. 2. Implicit before expliâ—iâ— ibid. 3. Formed before all these ibid. 4. In making temporal blessings the main of their desires and prayers though professing the contrary p. 220. After what manner grown Christians pray for temporal blessings p. 222. Four several affirmations by the Author concerning praying for temporal blessings p. 224. Three dâ—grees of the excellency of prayer ibid. Which Honouâ—able p. 229. More Honorable ibid. Most Honorable and that which wears the Crown above all and to pâ—ess to attain the last