but Divinity is defined to be â— shadowy-Image of God So the Word TSELEM signifies Gen. 1. 26. Four Essential Properties flow naturally from this Primary Constitution of Man 1. A Representation of the Divine Nature This is Mans way of glorifying God Manifestatively as Divines speak 2. A Subordination to God as our Beginning first Copy and End 3. A Distinction between the Light and Darkness in the Nature of Man the Image and the Dark Matter in which that Image is formed 4. A Domination of the Light over the Darkness or of the Image over its dark Matter The Prophet Esaiah toucheth upon these two last Properties Esa. 5. 20. Wo unto them that call Evil good and Good evil that put Darkness for Light and Light for Darkness All those Operations of the wil of Man either Elicite or Imperate either Immediate or Mediate either internal in the will it self or outward imprest upon exprest by the body which are founded on and flow from the Essence of Man as Natural Beamings of the Divine Image in that Darkness according to those four Properties These Operations are properly Moral and have an Obligation upon us which lasteth as long as their Subject or Foundation the first Creation Thus the Law against Adultery is Moral as it is rooted in the Primary Constitution of Man who was made Male and Female and they Two made One flesh as a Figure of Christ in the Trinity in the Church Thus all Laws against Intemperance Sensuality Inordinacy besideâ— their peculiar Moralities are Moral in this that they prohibit the predominancy of the Darkness over the Light and Divine Image to the Defiling of the Light the Disordering and Dâ—facing of the Image as when the foot of some Beastâ—defaceth a Figure made in the Sands There is a three-fold Image of God 1. Natural 2. Supernatural 3. Spiritual 1. Natural The Natural Image of God is that in which Man was at first Created and by which he is made a Man differing from the Rest of all the Creatures All the Precepts and Prohibitions grounded upon This are Moral and as Immortal as the Generations of Mortal Men upon the Face of the Earth Provide for things honest in the Sight of God and Man The Shiâ—ings forth of the Natural Image are Honest Beautiful in the Sight of God and Man at once For This is Gods Image and Mans Essence 2. Superâ—aâ—ural There is an Image of God which is more than Natural yet less than Spiritual Aâ—â—â—â—â—ly Image but by Divine Institution made a Super-structure upon the Primitive Constitution of Man inâ—lâ—sh An Earthly Image but by Revelation super-added to the first Creation of Man on Earth The Sabbath set up after the Compleat Making of Man is a Representation of this Image This is the Ceremonial Law made up of Types and Figures This was added as a Light and Glory upon the Natural Man in the Absence and Place of the Spiritual Image This is as the Moon the Vice-roy to the Sun in the Firmament till himself appear and swallow up her less Glory The Natural Image is the Firmament The Ceremonial the Moon The Spiritual the Sun 3. The Spiritual Image This is the Lord Jesus in the Spirit He comes first to put a period to the Ceremonial Law but to pitch his Tabernacle for a Season in the Natural Image to dwell in it before he dissolve it not to ruine but restore it in all things that are Moral He comes the second time at the last Day to set an End to the Natural Image with all its Moral Excellencies not confounding them with an inferior or contrary Spirit but consummating them in a superior a Spiritual Glory But thus much for the first Step in our Question Thus far we all go together in asserting a Freedom from the Law Let us now pass to the second Step 2. Step If a Christian be absolutely free from the Law while he lives among men on Earth in what cases he may be supposed to be so I will first propound those Cases then examine them I beleeve they will all appear to be either Falshoods in the Universal Notion or Phantomes Fancies in the particular application or as Saint Paul speaks the Truths of the Gospel perverted transposed anagrammatized reversed like a Traytors Coat set upon its Head with its Heels upward Before I propound the Cases I humbly premise that my purpose is by no means to charge these Suppositions as Assertions upon any Persons or Opinions but to consider them with all Simplicity and Sweetness as the Discourses of my own Spirit according to the present enlightnings of the Holy Spirit for the discovery of the Truth as it is in Jesus The Cases which I am able to suppose for the freeing of Man absolutely from the Law are six 1. Case If he know God to Be to Do All 2. Case If himself be Al-spiritualized and made Divine 3. Case If his Natural Man be immediately constantly acted by the Spirit of God in an ordinary course 4. Case If thy Natural Man be acted by the Spirit of God in an extraordinary way 5. Case If the Difference between Good and Evil be not or be taken away 6. Case If there be a Dispensation in which the Fairest Vertues of the flesh are to be stained with the foulest Vices 1. Case If he know God to Bee to Doe All The powerful blowings of the Spirit as a North Wind to winnow well this Case will drive most of the Chaff away from the rest of the Cases and leave us the pure Wheat of Truth to be gathered up into our Barns our Bosoms with much less trouble There are peculiar maners of speaking concerning God worth our inquiry How far they agree with the Dialect of the Holy Scriptures how far they have a right Sense how properly they import that Sense 1. God doth All 2. God is All 3. All is in God 4. All is God 1. God doth All This Language is Currant For the Holy Ghost speaks it 1 Cor. 12. 6. The same God worketh All in All But the former part of the Verse forewarneth us that there are diversities of Operations Besides that the Two All 's plainly hold forth a double diversity 1. Diversity in the Works God bringeth forth his works in Subordinations Heaven is a work on which he layes out much cost and skill to make a Throne for Himself The Earth is a cheaper and courser peece of Work for a Foot-stool Hell is his strange Work A work in which he estrangeth himself from himself in which he goeth to the vastest Distance to bring forth a Work most unlâ—ke himself in which he hides the Workman in the Horror of the Work and shews him by hiding him so deep God bringeth forth his Works in contraries Light and Darkness Good and Evil Michael and Hâ—s Angels the Dragon and His Angels 2. Diversity in the Ways of Working The Father worketh All in Jesus Christ Col. 1. â—6 〈…〉 In him All things were
of God in this Shadow Take these away Nothing will be left but Darkness and Confusion 3. Morality is the Law of the Natural Man to Expire when this Husband dies The Wall may as well cease to be Warm and Bright when the Sun shines upon it As the Natural Man cast off Morality when Jesus Christ looks forth in the Spirit Spirituality is the Gold Morality the Guilding Jesus Christ is the Sun the Law of the Letter the Reflection of that Sun on our Fleshly Part. The Flesh of the Saint is the Loving Dog that cannot sit at the Table but would pick up the Crums which fall on the Ground 4. The Cross of Christ Crucifies the Lusts and Passions of the Flesh first then the Flesh then the Beauty of Flesh fades when Man dies So the Stone from the Mountain strikes the Feet of the Image mixt with Iron and Clay the Image falls the Golden Head and Silver Arms are broke to Pieces by the Images fall 5. The Way of Christ is to make a Less Glory lose it self in a Greater The Outward Man with its Excellency must sweetly Consume and Expire in a Fire of Love not of Lust in the Arms of a Heavenly Glory not of a Hellish Confusion 6. Doth the Spirit of God burn up the Gold of our Earth to leave the Dross Throw down our Finer Flesh to set it up in Filth But the Prophet proclaims Wo to them that call Bitter Sweet Sweet Bitter He makes this Reprobate Sense a Seal of Wrath upon them for the Present He that defaceth the Prints and Image of the Eternal Word in his Natural Man Crucifies his Saviour in the Flesh a Second Time Blessed in the First Place are they who have Oyl in the Vessel of their Spiritual Man and the Lamp of their Natural Man Burning They are Happy in the Second Place who have Oyl in their Vessel though their Lamp be Extinct Such will be awakened with the Cry of the Bridegroom when He comes and enter into His Chamber with Him Right Honorable I have onely one word more to you If I have in my Sermon set Persons for General Figures of Things I have done it with Authority of Scripture and Allusion to the Sense of the Names as Saul for a Monarchy by Will Ishbosheth for the Fruit of that Monarchy Cruelty and Confusion David for Christ Warring Ishai for the Natural Image of God in Man Solomon for Christ Triumphant But I have been too long I rest Praying Continually for your Honors in my Spirit and Professing my self Your Honors Servant in Jesus Christ for the Gospels sake PETER STERRY A SERMON Preached before the High Court of Parliament on Thursday the first of November 1649. being a publike Thanksgiving for the Victories obtained by the Parliaments Forces in Ireland especially for the taking of Droghedah since which Wexford also was taken Psal. 18. v. 1. To the chiefe Musician a Psalm of David the servant of the Lord who spake unto the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said I will love thee O Lord my strength THIS is a Psalme of Praises this is a Day and an Age of Praises I hope you will see anon how well they fit one another The Title of a Psalm is Scripture as truly as the Body of the Psalm endited by the same Spirit recorded by the same Pen It is sometimes the First Uerse entire alwayes Part of the First Verse So it is in my Text so it is Part of my Text My Text hath Two Parts 1. Part the Title 2. Part the Ground-worke of the whole Psalme My Method shall be First to goe over the words in Generall then to select one particular Doctrine out of them 1. Part the Title of the Psalm To the chiefe Musician the Psalme of David the servant of the Lord who spake unto the Lord the words of this song in the day that the Lord delivered him from the hands of all his enemies and from the hand of Saul This Title consists of three Particulars 1. Particular the Dedication To the Chiefe Musician 2. Particular the Author David the servant of the Lord 3. Particular The Occasion of the Psalm who spake the words of this song to the Lord in the day that God delivered him c. 1. Particular the Dedication To the Chiefe Musician The Roote of this word thus translated signifies a Conquest by Conflict out-lasting and out-wearing all Opposition It hath a threefold sense in which it is used by the Pen-men of the holy Scriptures 1. For Excellency 2. For Victory 3. For Eternity The Expression in this place hath a two-fold Interpretation The first Interpretation relates to the Jewes the second to Iesus Christ 1. Interpretation The Iewes had all sorts of Musick both Instruments and Voyces in their Divine worship Each sort of Musicians had their Chiefe their President the Master of the Musick When any holy song was designed for the publique service of God it was given up into his hands This is the Chiefe Musician in the First Sense 2. Interpretation Some expound this Chiefe Musician to be Jesus Christ and accordingly they translate the Word thus To him that Excelleth The Phrase may be applyed to the Lord Iesus in Foure Senses 1. As it signifies Excellency Hee is the only Excellent One the Choysest of Ten thousand 2. As it signifies Eternity He only with the Father hath Immortality 3. As it signifies Victory He is the Conquerour the Captain of the Lords Host 4. As it signifies the Chiefe Musician All the Musicke and Musicians among the Jews were but Types of Jesus Christ Hee is the whole Quire and the Master of the Musicke Himselfe in his own Person There is a Musicke of Hearts Ephes. 5. 19. Making melody to the Lord in your hearts There is a Musicke of Angels The Four Beasts have their Harps Revel. 5. 8. Jesus Christ is the Head of all this spiritual and heavenly musick This Dedication affords us Four short Notes to direct our Thankesgiving 1. Note Dedicate all your Praises for every Mercy to the Lord Jesus He is the Exceâ—â—â—ng mercy Raise him above the Head of all your Mercies Let your Thankefulnesse glance onely at other Blessings but aime at and fixe in your Saviour as its proper Mark As the Prophets and Psalmists do so make it your end in all your Songs by all your Deliverances and Delights to shadow out Jesus Christ the Substance and Life of them all 2. Note Entitle all your Victories to the Lord Jesus He is the Conquerour By Him you have overcome Take to your selves the words of the Prophet Psal. 124. v. 1 2 3. If it had not been the Lord Jesus who was on our sâ—de now may England say if it had not been the Lord Jesus who was on our side when men rose up against us Then they had swallowed us up
29. By thee I have run thorow a Troop by my God I have leaped over a Wall By their God a Few men ran thorow Numerous Troops in Kent in Lancashire the last Yeere at Dublin this By him they have formerly leaped over High Walls at Bristoll Bridgewater and now this yeere at Droghedah Waterford in Ireland Vers 37. I have pursued mine Enemies and overtaken them neither did I turne againe till I had consumed them The First Part of this verse is past on your Part Noble Senators The Second Part remaines to be made a Prophecy with a little Change You have pursued your Enemies and overtaken them Neither shall you turne againe till you have consumed them There are Two things which are to be observed for this Conclusion of the Deliverance 1 The Persons on whom these Deliverances are bestowed 2 The Praises which are to be given for these Deliverances 1 The Persons v. 5. Great Deliverance gives He to His King and sheweth mercy to His Annoynted to David and to his Seed for Evermore David was a Type of Christ Christ was the Seed of David God made David His King his Annoynted in a Figure a Shadow but Iesus Christ in Truth and Substance Iesus Christ and His Seed are the Proper Grounds and Subject of all Deliverances and Mercies So far as we have an Interest in Christ we have an Interest in these Blessings So farre as we have a share in the Lord our Saviour we have a Share in these Salvations Thus these Salvations shall proceed and grow upon us to Eternity Otherwise we do lye the longest in that Sun of these Mercies like Stubble to dry that we may burn in the Fire the Last but the most furiously 2 The Praises Vers 46. The Lord liveth and Blessed be my Rock and let the God of my Salvation be exalted Let us unite our Hearts in this Song for a Close of our Praises Honours dye Pleasures dye the World dyes but the Lord Liveth My Flesh is as Sand my Fleshly Life Strength Glory is as a Word written on Sand but Blessed be my Rock Those are for a Moment This stands for ever The Curse shall devoure Those Everlasting Blessings on the Head of This Let Outward Salvations Vanish Let the Saved be Crucified Let the God of our Salvations be exalted This Lord is my Rock This God is my Salvation I have finished the First Way of Thankfulnesse The Recording the Goodnesse of God 2 Way The Restraining our selves from our Peculiar Sinnes Vers 23 I have kept my Selfe from miâ—e Iniquity This is of a Twofold Concernment 1. Concernment Particular to Each Person Every one best knowes his owne Iniquity that to which he is especially inclined that by which he is oftnest overcome Let him Keepe himself from that Keepe thou thy selfe from thy Covetuousnesse in Place of Trust Keepe thou thy selfe from thy Oppression in Place of Power Oppression Positive or Negative by not Hearing not Searching out the Cause of the Poore Keep thou thy self from thy Pollutions thou from thy Profanesse c. 2 Concernment Publique to the Nation If I may have leave to present my Humble Opinion concerning this Nations owne Sinne not Excluding or Pre-judging other Opinions of other men I should with Submission conceive it to lye under these Two Heads 1. A Fatnesse of Heart Luxury in Feeding full upon Flesh is in a Morall way reputed the Nationall Vice of English men The Like unto this is Englands proper Sin at this day The Fatting of it selfe with Fleshly Confidences Give me leave to reason as Saint Paul doth Galath. 3. 2. How have ye received the Spirit by the works of the Law or by the Hearing of Faith How have we obtained these Victories and Successes by our Morallitie Legallity by our diligence in Ordinances God forbid Let my Tongue cleave to the Roof of my Mouth rather then make such harsh Musick But there is a Difference between raising these above the Head of our joyes and treading them under the Feet of Prophane or Sensuall Affections It is not Conformity to the Letter of the Scripture or Communion in Ordinances which I question but a Confidence in these a Competition of these with the Lord Jesus I say then How have you prospered How have you bin saved By these Things or by Free Grace and the Spirit of God They shall cry Grace Grace Not by Might nor by Power but my Spirit saith the Lord Zech. 4. 7. O England Trust thou in the Lord Jesus This is the First Head 2. A Blindnes of Minde It was the ruine of Hierusalem not to see the things of their Peace in the day of the Flesh of Christ I pray that it may not be the Ruine of London not to see the Things of the Spirit in the Day of the Spirit The Lord accomplish upon the Common wealth of England a Prayer made for the King of England by a holy Martyr in the Time of Henry the eight Lord Open the Eyes of the People of England to the Spirituall Presence of Jesus Christ in the midst of them Thus much for the second way of Thankfulnesse I shall make Short Stages of the other Two that I may come to the end of my Journey 3. Way Rejoycing in the Crosse of Christ S. Pauls language is God forbid that I should glory save in the Crosse of Christ by which I am crucified to the World and the World to me Gal. 6. 14. What is it in which you rejoyce this Day Is it to see a Reed shaken with the Wind Victories Conquests of Kingdoms changes in Common-wealths are Chances in this course of Mortality like the Shaking of a Reed in the Wind. But what is it in which you rejoyce Men clothed in rich Apparrell Your selves clothed with the Riches and Greatnesses of this Life They that are thus clothed are in Courts and Kings Houses You have seen Courts and Kings Houses made Desolate before your Eyes Rejoyce in this that you see the Crosse of Christ exalted and the Lord Jesus Crucifying upon it the Powers and Glories of this World This is the Signe of the Son of Mans approach in the Clouds Rejoyce in this that you feele the Crosse of Christ in your Selves crucifying you to the World This is a Sacrifice of Praise which will have a Sweet Savour in the Nostrils of your God if you love to see the World and your Selves offered up as a Whole Burnt-Offering to the Lord in the Fire which Christ Kindleth upon the Earth by His Crosse Invite the Bird of Heaven the Eagle the Spirit to your Feast of Thanksgivings this day to come and feed upon your Fleshly Designes and Delights till it have quite devoured them All 4 Way The raising of our Selves to the Great Day of our Saviours last Appearing David onely toucheth at Sauls Slaughter His owâ—e Soveraignty but he immediately flyes at and fixeth on that Day of Judgement those last Flames of the Worlds Confusion and Christs Coming Thus we shall Keep a Holy Solemnity to the Lord if we also by occasion of our Deliverances be transported and ravisht in Spirit to that Glorious Day that Day of Jubile Abraham received Isaac from Death in a Figure He saw the Day of Christ in that Figure and rejoyced to see it Let us also make our Victories a Prospective to the Eye of our Faith that thorow these we may looke to that Houre in which the World shall dissolve Jesus Christ descend in the Glory of His Father with all His Holy Angels Behold a way of making your Table at which you are presently to feast the Table of the Lord Speake such words as these one to another As we now feâ—d upon Birds and Beasts that we may enlarge and heighten our selves that we may bring forth them againe in the Life and Forme of Men So hath Iesus Christ in these times â—ed upon the Flesh of Nobles and the fâ—t of Princes that He might appeare more fully in the Spirit And as we have seene Him come this Day in this Little Corner of the Earth so shall He ere long come upon the Whole World He shall eat the Flesh of Power and Glory He shall drink the Blood of the Naturall Life of Every Creature of the Saints themselves that He may bring forth Himself and Them againe together with Himselfe Spiritually in His Everlasting Kingdome Even so Come quickly Lord Iesus FINIS ERRATA In the Epistle Page 8. Line 23. reade like time for like the times In the Booke Pag. 6. Line 15. re Predecessor for predecossour p. 19. l. 25. re God is with his owne f. round about his owne p. 20. l. 20. r. shame f. fame p. 27. l. 19. re those f. thsoe p. 28. l. 1. r. were f. was p. 28. l. 8. r. shone f. shewen p. 38. l. 27. r. whence f. when There are some other Errata's with severall mistakes of the Printer in the points which the judicious Reader will of himself correct
The Commings Forth OF CHRIST In the Power of his DEATH OPENED In a SERMON Preached before the High Court of Parliament on Thursday the first of Novemb. 1649. being a publike Thanksgiving for the Victories obtained by the Parliaments Forces in IRELAND especially for the taking of Droghedah since which wexsord also was taken By PETER STERRY Sometimes Follow of Emanuel Colledge in Cambridge AND Now Preacher of the Gospel in London LONDON Printed by Charles Sumptner for Thomas Brewster and Gregory Moule and are to be sold at the three Bibles in the Poultrey under Mildreds Church 1650. Die Veneris 2o Novemb. 1649. ORdered by the Parliament that the Thanks of this House be given unto Mr. Sterry for his great pains taken in his Sermon yesterday Preached before the Parliament at Margarets Westminster being a Day set apart for publike Thanksgiving and that he be desired to Print his Sermon And that he is to have the like priviledge in printing it as others in the like kinde usually have had Hen Scobell Cler. Parl. I appoint Tho. Brewster and Greg. Moule to Print this Sermon and no man else PETER STERRY TO THE HIGH COVRT OF PARLIAMENT Right Honorable IIntend this Epistle not for Ceremony but for Service There are two Things of great Concernment and Consideration in the Church at this Day 1. The Cleering the Principles of Christianity in the Knowledg of these Six Principals 1. Our Selves 2. The First Man 3. The Person of Christ 4. The Nature of God 5. The Power of the Spirit 6. The Use of the Scriptures 2. The Converse of Christians with Men on Earth with Jesus Christ in their Hearts with their Father in Heaven The Clouds that lie upon these Things gather from a Two-fold Occasion 1. Jesus Christ rising upon the World in a Mysterie 2. The Devil raising himself in a Mist Both These our Saviour and Satan are exprest in Scripture by Serpents One hath his Subtlety beyond all the Beasts of the Field Gen. 2. 1. The Other hath His Sublimity or Mysterie beyond all the Princes and Philosophers of this World 1 Cor. 2. But there is this Difference between them In the Devil the more Subtlety the more Sensuality In Christ the more Mysterie the more Majesty But such is the Artifice of this Old Deceiver that he makes Sensuality seem a Mysterie and Majesty a Subtlety Yet for all this the Serpent that goes on his Belly is the Cursed One the Serpent that is lifted up is the Healing One Happy and Blessed â—s he in whom the Living Word the Two edged Sword so discovereth distinguisheth divideth that he is neither Infolded by the Devil in the Methodical windings of his Tayl nor Excluded by Christ from the Manifold wisdom of His Spirit This man alone is able to discern Evil-Angelical Temptations from Evangelical Triumphs The Cleer stating and Compleat satisfying of One Question seems to me to tend much to these Purposes and will take in the Particulars mentioned above A Question Whether a Christian in the Dayes of his Flesh may be set free from the Moral Law This Question proceeds by Two steps 1. Step How far a Christian is freed from the Moral Law 2. Step If he be free Absolutely in what Case he may be supposed to be so I will begin at the first Step of the question 1. Step How far a Christian is freed from the Moral Law while he lives on this Earth There are two Things in the Moral Law 1. The Legality of Moral Things 2. The Morality of Legal Things 1. The Legality of Moral Things divides it self into six Branches 1. Branch A Working Covenant Moses describeth the Righteousness which is of the Law The Man that doth these things shall live in them Rom. 10. 5. As the Sun brings forth another Sun upon a Cloud which hath the same Similitude but in a several Substance So God in the Law brings forth Man in a Diversity from Himself though in a Resemblance of Himself So God and Man stand as Two in Treaty upon their own Tearms and Bottoms 2. Branch A Wrathful Condemnation 2 Cor. â—ap 3. The Law is called a Ministration of Death ver. 7. The Ministration of Condemnation ver. 9. As the Fightings of the Elements are to bring them into One substantial Form So the Workings of the Law are to ripen the Diversity between God and Man to a Contrariety then by the Contrariety to make way for a Harmony and Unity 3. Branch A way of Compulsion The Law is styled Our School-master Gal. 3. 24. As Physical Purges are said to work by Antipathy with Nature So doth the Law It sits upon the Heart as a Man upon a Horse riding it with Switch and Spur. 4. Branch A Command from without Or an outward Letter 2 Cor. 3. That which is signified by the Letter ver. 6. is interpreted of the Law ingraven in stone ver. 7. The Law holds in one hand a Rod over us in the other hand a Book before us 5. Branch The conforming of the Natural man to a bounding Rule A Distinction in Natural and Bodily operations by Precepts and Prohibitions It hath been said of old Thou shalt not commit Adultery Thou shalt not Kâ—l Mat. 4. ver. 21. 27. The face of the Law is like the Times the Life of the World checkered with Day and Night a Command and a Countermand Do this Leave that undone 6. Branch A Shadowy pre-figuring of Christ to come Heb. 10. 1. The Law is saâ—d to have a shadow of good things to come A man under the Law is like him that standing on the Brink of a River looks not up to see the glorious Image it self of the Skie but looking down sees the Shadow of it at the bottom of the Waters In these things doth the Legality of Moral things consist Now it is universally acknowledged that a Christian is All free from Part of this Legality and Part of him free from All Legality The new Man the Bride in a Saint is One Spirit with her heavenly Husband the Lord Iesus 1 Cor. 5 17. Heb. 7. 16. Jesus Christ is said to be made a Priest not after the Law of a carnal Commandment but after the Power of an Endless life Thus the Regenerate part in thee is entirely free from the Legality of the Law which is its Carnality Thy outward Man is no more under the Covenant of works no more under Condemnation Thy fleshly members are no more the Ox or the Goat under the Law for legal sacrifices but as the Ass and the foal of the Ass which the Lord had need of in the Gospel to ride upon them They are the Instruments of the Lord not the Hirelings of the Law They are Servants in the House not chained slaves in the Mines or chained offendors in Prison I have done with the Legality of Moral Things I come to the second Part. 2. The Morality of Legal Things The Essence of Man as it is the Subject not of Philosophy
no where hath any thing like it to my Knowledg neither doth it seem Savoury to the Tast of my Spirit I would willingly go over such Depths of Divinity upon those Bridges of Notion and Expression which the Scripture layes out for me Object It is true that God beholdeth All things that are as they are that He contemplateth All things in the Glass of the Trinity seeing in Himself what ever He seeth that Every Thing in God is God For God is Light and in Him is no Darkness that is nothing besides the Pure Light of Divinity 1 John 1. 4. Answ But my Answer to them who so reason is this God seeth not as Man seeth The Seeing is like to the Being of Things in God Both are by Way of Eminency This abates not the Certainty or Cleerness of Vision but increaseth Both Because it is by Way of Eminency Shall He that made the Eye not see More Exactly more Excellently than the Eye The Eminent Way of the Creatures Being and being Seen in God is Excellently set forth by Jesus Christ Luke 20. 38. He discourseth of the Dead Bodies of the Saints He proveth the Resurrection of Those Bodies after this maner God is the God of Abraham Isaac and Jacob He is not the God of the Dead but of the Living For all live to God The Dead Body of a Saint Keeps its Relation to God It is ever in the Eye of God yet not as Dead but as having a Life in the Eternity Glory Bosom of the Divine Nature It lives to God This Life is a Glass in which is seen the course of the Body thorow Mortality and Death according to its severall stations its proper Relations in those Stations its true Denominations by thâ—se Relations all as at a Distance in Themselves but all as Present in the Glass of This Life This Body living alwayes to God like the Lamps burning before the Altar is that own Body which Saint Paul saith God will give to each dead Body 1 Cor. 15. 38. The Understanding separates the Dregs of gross Matter from the Images of Sense and Fancy refines them makes them intellectual Images of one nature with her self So She beholdeth all things of Sense and Fancy in those Refined Images without any Communion with the fleshly Substance or sensual Nature of those things Thus all things are Intellectual to the Intellectual Part of Man This is a shadowy Similitude of that transcendent Way of Seeing and Being in God There is a three-fold All {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. All of divided Parts which is this Visible world 2. All of Diverse Powers as the Angelicall World 3. All of Supream Eminency and Unity To name the first All the only God is Sadducism Joyntly with another All Blasphemy Idolatry the second All Heathenism the third All sober Philosophy and One Article of saving Divinity I hope it now appears that a Right knowledge of the True sense the Spiritual sense in which God is doth All will be so far from confounding that it will mightily confir the Morality of the Law The Law moves upon the two fore-wheels of Precepts Prohibitions the two hinder-wheels of Promises Punishments He that takes off these Wheels must cut off the Two Almighty Hands of Jesus Christ the two-fold Mysterie from the Divine Nature Love and Wrath. If all things do flow forth from the Divine Fulness if they do re-flow into the Sea of Divine Glory yet is it in two Divided channels the Spirit of Christ the Devil by two different Moâ—ths Love and Wrath. Doth God see thy Sin in a Glass of Glory yet He sees it in that Glass of Glory represented thorow another Glass of Wrath. He sees it as sin in its own Place though like â— dead Viper it be mortified to make up a Glory here in the Light of God But whether have I launched I have endeavoured to be the cleerer in this Case which is the leading Case to all the rest that I may give a quick Dispatch to each of them 2. Case If thou be Al-Spiritualized Al-Divine no more wearing a garment of Flesh I will say to this Three short things 1. Doest thou believe thy self while thou affirmest this 2. As Christ with Thomas Convince us by a Divine Light Make us to see that thou hast not Flesh and Bone as Mortal Men have but as they lie in the Eternal Spirit in their original Copy and are brought forth from thence at pleasure by an inferiour Apparition to inferiour Senses 3. The Moral Law is the natural Image of God in the natural Man Art thou Spirit then thou hast in thy self the spiritual Image of this Law Doest thou come forth into a natural Appearance Come forth then in the natural Image of this Law Otherwise we may fear if you be a Spirit you are a Devil not Divine 3. Case If thy natural Man is acted immediately constantly by the Spirit in an ordinary Way If it be so Thy natural Man is the Spirits shadow in its Being Beauty Motions The Law of the Letter is in like manner a shadow to the Law of the Spirit Then make these two shadows answer one another 4. Case If thy natural Man be acted by the Spirit in an extraordinary way as a sign to the World I have a few things to speak to this briefly 1. Pharaoh was acted by an evil Spirit for a Sign 2. Depend then on God in an extraordinary way for thy Justification Protection 3. The Spirit of the Prophets is subject to the Prophets If thou be acted by the Spirit approve thy self to those that are Spiritual A spiritual Ear tasteth Words and Actions as a musical Ear doth Sounds 5. Case If the distinction between good and evil be none or be taken away The distinction between Good and Evil was real in their several Essences Representative in the Understanding of the first Man When yet it was not miserably active in him by woful experience The Tree of Knowledge of good and evil grew in Paradise before Eve fed upon that Tree Jesus Christ came the first time not to Destroy but Uphold and Heighthen the Law of this Distinction between good and evil Mat. 5. When He comes the Second Time it is to make Good and Execute this Distinction to the Heighth between the Blessed and Cursed by Separating the Tares for unquenchable Fire the Wheat for the Garner of Glory 6. Case If there be a Dispensation in which the Fairest Vertues of the Flesh are to be stained by the Foulest Vices I beseech you to weigh with me a Few Considerations 1. The Righteousness of the Law is not an Enemy but a Friend to the Bride-groom while it Represents Christ as Star-beams point to the Bride-groom of the Skie while it Resignes to Christ as Stars do their Glory to the Rising Sun yet Retaining their proper Brightness though Clothed-upon with His Beauties 2. The Natural Man is a Shadow Thy Moral Beauties are the Image
and the Abomination that maketh desolate set up there shall be a thousand two hundred and ninety dayes v. 12. Blessed is he that waiteth and commeth to the thousand three hundred and five and thirty dayes v. 13. But goe thou thy way till the end be for thou shalt rest and stand in the Lâ—t at the end of the dayes There are Two Computations of these times which I shall mention 1 Computation from Constantine the Great the First Christian Emperour He became Christian about three hundred and twelve yeers after Christ Now the ten Persecutions so bloody and fiery under Heathen Emperours were ended The Church was cloathed with worldly Riches and Greatnesse A Voyce was heard from Heaven saying This day is Poyson powred forth into the Church Now did the Crosse of Christ beginne to be made of none effect and the Power of Christs Death was either no more remembred or no more understood by the Generallity of Christians This was the Taking awâ—y of the Daily Sacrifice the Daily Sacrifice among the Jewes being a Type of our Saviours Death by which He offered himselfe up once for ever in His owne Person and offereth himselfe up Daily in His Members 1 Corinth 15. 31. I protest saith Saint Paul by our rejoycing which I have in Christ Jesus I die daily Now also the Imagery and Idolatry of Crosses Temples Saints Reliques began principally by the Superstition of Helena the Emperours Mother So the Abomination that maketh Desolate was set up These are the Two Marks that Daniel sets upon the Beginning of his Yeeres Dayes being so taken in a Propheticall Language each Day for a Yeere 1. The Taking-away of the Daily Sacrifice 2. The Setting up of the Abomination that maketh Desolate Now if you take the three hundred and twelve years after Christ when Constantine was made a Christian and adde to that number one thousand two hundred and ninety yeares the whole summe of yeares will amount to one thousand six hundred and two years In this yeare King Iames came to the Crowne of England They that understand that Reason of State by which King Iames ruled in Scotland and which hee brought from thence with him into this Nation know that then the Foundations were laid for those Changes which have been lately brought forth though nothing as yet appeared Therfore the Prophet addes Blessed are they which reach to the Thâ—usand three Hundred and Thirty five dayes This number exceeds the former by Forty five yeares which are expired about one Thousand six Hundred Forty seven after the Birth of Christ Then is the Blessednesse For then doth the Lord Iesus begin Eminently and Apparently to set up his Crosse among men both in their Flesh and Spirits Now He goeth about to shake and unsettle the Abomination set up to spoile the Bestiall and whorish Powers of this World to Baptize all Flesh even that of his Holy Ones with Fire This is the First Account of these Times of Daniel 2 Computation from Iulian the Apostate Iulian being Emperour had a very great Enmity against the Lord Jesus He undertakes a designe to prove our Lord a False Prophet in those things which He foretold concerning the City and Temple of Hierusalem He employes the Jewes to re-build the Temple whose foundations yet remained in the Earth While they were thus busied a violent Tempest from Heaven partly scattered partly consumed with fire their Materials ruined their whole work nay more tore open the Bowels of the Earth tore up threw away and wasted That of the Foundation of the Temple which had been hitherto preserv'd This which was intended for a Contradiction to was an Accomplishment of the Prediction Matth. 24. 2. That No one stone should be left upon another The Temple was the Seat of the Dayly Sacrifice The Temple being now the last time totally made Desolate and quite taken away the Dayly Sacrifice now of necessity is taken away with the Temple Radically and Fundamentally Iudaisme thus fully ceasing in this Part makes a more clear way for Antichristianisme to come in which is the Abomination to be set up All this came to passe about three Hundred Sixty two If you reckon from thence Daniels first Number will end in Fifty two which is now approaching But why then is the Blessednesse defer'd till Forty five years after that be run because Iesus Christ begins now to reign in the Power of his Death as a Man of Blood And now the Devil will rage because he finds that his time is but short upon the Earth and he feels that the Sword of Christ is now made to reach him and to pierce within his Scales The Outward Calling though not the Inward Conversion of the Iewes is expected neare this time to which perhaps the Affairs of Constantinople as they now stand may make way But such Calamities and Confusions as the World never saw to this day must follow when once Iesus Christ shall begin to appeare for His People and the Return of the Jewes So Daniel speaketh expresly Dâ—n 1â— 1. At that time shall Michael stand up the great Prince which standeth for the Children of thy People and there shall be a time of trouble such as never was since there was a Nation even untill that time The Destruction of Rome and the Papacy is also hoped not to be far off which also wiâ—l be a Scene or Action of many yeares and much blood as appeares by Saint Iohn in the Revâ—lation Revel 14. 8 Babylon is fallen is fallen that great City that made all the Nations drink of the Wine of the Wrath of her Fornications Her Fornicaâ—ions are her Idolatries her Wrath her Persecutions The Wine of both is Bloud the Bloud of Soules in one and of Bodies in the other But afterward it is added concerning those that worship her vers. 10. They shall drink of the Wine of the Wrath of God This Wine their own Blâ—od They shall be tormened with Fire and Brimstone in the presence of the Holy Angels and the Lamb The beginnings of the Day of Iuâ—gment shall take hold of them Helâ— shall boyle up and flame forth in the midst of them There shall be Spirituall Wayes of Tormenting them And all this shall be by the manifest Breaking forth of Iesus Christ after a Spirituall and Extraordinary manner Miraculously by his Holy Angels Ministerially by his Saints The Punishment shall be after the Similitude of Hell from the Immediate Presence of God and the Irresistablenesse of His Power taking hold of Soule and Body at once with Convictions flashing in the face of their Spirits with Rage and Blasphemies increasing by their Convictions It is added page 10. That the smoake of their torment ascendeth for ever and â—vâ—â— and they have no rest Day â—or Night This argues the Swiftnesse the Fierâ—enesse the Contiâ—uity the Continuance the Complâ—atnesse of their Destruction The late Providence of God in this Island and Ireland seem to give a Rise to the
Particular An Expresâ—ion of the Reason My Strength I love thee O Lord my Strength 1 Particular The Profession of Affection I loâ—e thee The Word translated Love is taken from the Belly the Bowels the Inward Parts Rechem It implyes a Three-fold Property in Love 1 Property Inwardnes Divine Love is from a Divine Principle not from Sense or Fancy but the Heart not a Guilding upon the Ouâ—-side of Flesh but Pure Gold growing in the Inward Hidden Mine of the Spirit He is a Jew that is One Inwardly saith St. Paul Rom. 2. 29. He is a Lover of God who is One Inwardly The true Love of God is a Spiriâ—uall Fire in the Bowels It consumes the Inward Parts like the Fat about the Heart which was to be consumed by Fire in all the Sacrifices Thou shalt love the Lord thy God with all thine Heart saith Iesus Christ in the Gospel 2 Property Tenderness Love to God must be a Sensible Sympathizing Lâ—ve The Bowels the Inward Parts are Seats of Tenderness Passion Sympathy When Two Lutes are rightly tuned one to another touch a String upon One Lute and the same String upon the other Lute will answer it with a like Sound Iesus Christ and a Saint are thus tuned by mutuall Love each to other Their Bowels are Musicall Strings Let One be touched in any Kinde and the Bowels of the Other will sound 3 Property Strength Spirituall Love hath one Seat and Root with Life our Inward Parts Love is strong as Life nay it is stronger than Life For Love is strong as Death which masters Life Cant. 8. 6. The Loving Kindnes of God is Better Sweeter than Life saith the Psalmist Psalm 63. 3. For when Life can afford no Comfoâ—t but is full of Bitternes the Love of God will then Sweeten Life When Life failes us the Love of God will then receive us into its Mansions So the Love of a Saint to God is Stronger then Life For he may lose his Life but not his Love to his Saviour Yea he will lay down his Life for the love of the Lord Jesus The Love of a Saint to God is stronger then Death It will carry him thorow Death make him more then a Conquerour over it Thus much for the First Particular the Profession of Affection 2. Particular the Expression of the Reason My Strength O Lord my Strength The Word is Ghazak It hath Foure Senses 1 Sense Durablenesse The Lord is a Strength upon which nothing can make Impression to shake or weaken it 2 Sense Puissance God is the Lord of Hosts He beares down all things before him 3 Sense Praevalency God can doe any thing He can bring forth all things out of the Treasury of His Fulnesse He is Full and Fruitfull He is not onely an Active Potentiality like a Living Spring but a Potent Vâ—iâ—ersall Act like the Over-whelming Sea before the Dry Land appeared God can out-doe and out-goe all things in all Kindes of Excellency Activity and Fruitfulnesse Thus God is round about His own A Wall encompassing enclosing them round a Fire devouring Outwardly every Evill that would break in upon them a Light shining inwardly multiplying upon them all Formes of Life all Beautifull Glorious Manifestations shooting ten Thousand Beames of Joy into their Hearts Thus the Lord hath been a Wall to us a Sea-wall a Wall between us and a Sea of Blood The Lord hath been a Fire for us Consuming our Enemies He hath been a Light standing still over our Heads like the Sun over the Head of Ioshua while he pursued the Canaanites and made an End of them He hath been a Calme Sweet Light to us in the midst of a Thick Darknesse and a Tempest I have now gone â—ver my Text in Generall Now Honoured Patriots I hope you will give me leave and cause to repeat my Text in your Names with a little Change after this manner To Him who Excelleth To the Conquerour To the Chiefe Saviour and Singer of Israel To Iesus Christ A Psalme of Praise of the Commons of England the Servants of the Lord who spake to the Lord the Words of this Song in that Day when the Lord had delivered them from the Hand of all their Enemies and from the Hand of Saul and from the Hand of Ishbosheth that feeble Man that Man of Shame those Men of Same in Ireland by the taking of Droghedah in that Day when they saw the Lord Iesus comming out of His Place to raigâ—e over the whole Earth in the Power of his Death Then they said We love Thee We love Thee Inwarly Tenderly Strongly We love Thee O Lord Our Strength I come now to that which I promised as the Second Part of my Sermon and that is a Particular Doctrine taken up out of the General Sense of the Words and That is This Doctrine The Lord is the Strength of his People I will give you Three Demonstrations of this Doctrine and so descend to the Application 1 demonstr. There is a Neere and Mutual Vnion between God and a Good Man This Vnion is tied by Two Strong and Fast Knots at Both Ends Love is the Knot by which it is fastned on Gods part Faith is the Knot on a Saints part The Spirit is the String or Chain of Gold on which these Knots are Knit St. Paul saith 1 Cor. 6. 16. He that is joyned to the Lord is one Spirit No Things are so capable of Vnion as Spirits They can peneâ—rate descend into dwell in fill possesse one another Those things clasp one another closely indeed which are Spiritually united The Vnion between God and His People is Strict and Strong for it is Spirituall The Nature and Exercise of Faith and Repentance is best exprest by the Fulnesse of this Vnion This Vnion empties a Man of his Lusts the World the Flesh For it makes a man Spiritual a Spirit For it is the Baptisme of a Spirituall Firâ— unto Repentance This Vnion empties a Man of Himself and fills him full of Iesus Christ For it makes a Man to be no more upon his owne Bottome but One Spirit with his Saviour Thus this Vnion is the Helme of Repentance and the Hand of Faith upon that Helme which turnes us quite about and makes the Great Change in us from West to East from Death to Life This Vnion empties a Man quite out of Himselfe into Iesus Christ A Man is no more One Flesh with himself but the Lord and He are One Spirit Here is excercised that Act of Repentance and Faith by which a Man thrusts away from him the Shore of Selfe or Flesh and lancheth forthâ— into Iesus Christ as a Spirituall Sea This Vnion is the very Eye of Repentance by which a Man weepeth out Selfe in Tears and taketh in Christ in sweet Beames It is that Mouth of Faith by which a Man breathes forth himselfe into his Saviour and sucks in Iesus Christ as a Quickning Spirit It is the Putting off Selfe and the Putting on Christ It
fulfilling of this part of the Revelation Yet we read also of the same Season as of a Season of great Trouble as also of great Triumph to the Saints themselves Trouble in the Flesh but Triumph in the Spirit because now Jesus Christ in His Members is exalted in the Power of his Death Page 12. Here is the Patience of the Saints whâ—le they are â—innowed from all their Hâ—sks and Straw that nothing may be left but pure Corn for the Gaâ—ner Here are they that keep the Commandements of God and the Faâ—th of Jesus They are now Discovered who are built upon the Rocke of a Divine Principle who live by Vâ—ion with Jesus Christ not looking upon things that are seen but upon things that are not seen Now is the Tryall of those who are not carryed about with the Winds of Fancy Philosophy or Divers and Delusive Spirits but cleave fast to the Commandements of God Concerning these it is Proclaimed by the Spirit page 13. Blâ—ssed are the Dead which dye in the Lord namely by reason of the Troubles and Perillousnesse of these Dayâ—s For they rest from their Labouâ—s and their Works follow them For the End will be suddenly The Resurrection from the Dead with the Burning up of the World and the Consummating of the Saints now maketh hâ—st and iâ— even at the Door In the yeere 1656. the Floâ—d came upon the â—iâ—st World Then it rained forty Dayes and forty Nights Genesis 3. 12. When this Flood was spent and the dry Land appeared Noah came forth from the Ark at the Commandment of the Lord and planted a Vine About the same number of yeeres from the last Man may God rain Blood upon the Face of the Earth for the space of forty Yeeres to weare out the Race of the Wicked and to wash off the Worldly part from the Righteous In the mean time shall the Saints be lifted up above the Earth upon the Face of this Deluge being â—id with Christ in God the true Ark After this shall Jesus Christ come forth and all His Saints with him Then shall He plant Himself as a new Vine upon the Face of the whole Earth to cheâ—r both God and Man with His Wine But the Waters of the Flood prevailed upon the Earth one Hundred and Fifty Dayes though it rained onely Forty Dayes Genesis 7. In this last Deluge God will wonderfully shorten His Worke and contract the Times Mat. 24. 22. Accordingly the Difference in Daniels last Number which reacheth to the Resurrection of the Just from His first Number is Five and no more above Forty Happy and Blessed are you that live to the Brinke of these Times Happy and Blessed are your Eyes that see Jesus Christ lifted up in the World by His Crosse This is your Season to rejoyce Now in the midst of Wars and Rumours of Wars for now your Redemption draweth nigh Luke 21. 18. Now lift up your Heads and look forth your Redeemer is comming as a Gyant refresht with Wine to run his Race thorow the World over the Necks and Brests of His Enemies When He hath finisht this Course He will come forth as a Bridegroom from His Chamber to receive you into his Everlasting Embraces Here is the Faith and Patience of the Saints Here is the Faith of the Saints to see their Saviour raigning like David in Blood Here is the Patience of the Saints to wait all this Forty yeers of His First and David like Raign for His great and last Appearing Then shall â—e come like Salomon the Prince of Peace having changed His Red Apparell for the Whâ—te Garments of Righteousnesse and everlasting Joy I have done now with the Auther of the Psalme as he is described by his Name and Person David 2 Description His Relation The Servant of the Lord Davids Wisedome â—nâ— Courage had a great share in Victories which he obtained Yet he gives all the Glory to the Lord and puts in himselfe only under this Title the Servant of the Lord A Servant is a living Instrument David was carried from a Shepherds life through many Dâ—fficulties and Dangers safe to a Kingdome He ownes nothing of all this Neither the Design nor the Working of it were his He was an Instrument a Toole a Weapon in the â—and of his God and no more The Highest Praises come from the Humblest Hearts Noble Patriots This is your Copy after which you also are to write in this Day of your Praises your Titles the Servants of the Lord I appeale to your own Breasts whether God hath not wrought you and perhaps is still working you to Great things beyond your Ayâ—â— or Imagination As the Paper in a Letter so you Right Honourable have had the Honour to Convey the Words the Works of God to us But the Head that beares the Sense and Contrivance the Hand that formed them these have been the Lords nor Yours I have done with the Second Particular in the Title of the Psalm the Author 3 Particular The Occasion of the Psalme This is twofold 1. Generall 2. Particular 1 Generall A Universall Deliverance from all his Enemies to that day When God had delivered him from the hand of all his Enemies 2 Particular and from the Hand of Saul Saul signifieth Askt Saul was given to the People in Displeasure For they desired a King upon a Heathenish Ground that they might be like the rest of the Nations 1 Samu. 8. 5. Now make us a King to judge us like all the Nations They desired a King upon a Profane Ground in Opposition to their Thearchy their Government under God by Judges 1 Sam. 8. 7. They have not rejected Thee but Me that I should not reign over them This Saul was forsaken by the Lord haunted by an Evill Spirit could finde no Reliefe from It except only by the Sweet Strokes of Davids Harp Yet he hunts David all his Dayes for his Liâ—e as a Paâ—tridge upon the Mountains David was now delivered from the Power and Malice of King Saul Yet Saul left a Son His name was Ishbosheth which signifies a Man of Shame He had the Affections of the greatest Part of the People and succeeded his Father in the Kingdome of the Ten Tribes He acted nothing in his own Person but by his Servants especially Abner his Chiefe Captain He was a Slight and a Short trouble to David He never prospered still declining He continued not above two yeares â—Sam 2. 10. He was betrayed and flain by those of his own Camp and Court God hath delivered you Right Honourable not only from Saul but also from Ishbosheth in a very great Degree by those laâ—e Victories and Successes in Ireland I have journeyed thorow the First Part of my Text the Title of the Psalme I passe now into the Second Part The Second Part. The Ground-work of the Psalm I Love thee O Lord my Strength This Part hath Two Particulars in it 1 Particular A Profession of Affection I love thee O Lord 2
Righteousnesse When a Poore Soul hath the Guilt of his Sins like the Serpents of that Magician the Devill crawling in his Bosome twisting about his Heart stinging him to Despair and Death then appeares the Righteousnesse of the Lord Iesus like Moses Serpent and devoures all the other Serpentâ— that not so much as any Reliques Print Stain or Mark of them is left When Poore England was like Israel Ezekiel 16. as a Babe newly sprung out of the Wombe lying upon the Earth in its Blood then had its Nakednesse been seen an shame discovered to all the Nations round about then haâ— it perished in its Blood in the Infancy of its Designes if the Lord Iesus had not spread the lap of his Garment over it Rom. 8. 34. Who shall lay any thing to the Charge of Gods Elect It is God that Iustifieth Vers 35. VVho shall condemn It is Christ that died or rather that is risen again If it be God who will freely Iustifie a Land or Heart who shall Charge it If it be Jesus Christ who interposeth His Death to Justice for the Sins of any People if it be Jesus Christ who is Rising in any People what shall Condemn that People No Guilt shall prevaile against them This is our Second Strength in God our Justification 3. Strength Sanctification This is the Reformation which we concurre in Pretendedly as our Common End for which we have Covenanted by Profession For want of which we all Complain in Appearance I wish that I had more to say Experimentally of this Strength manifested in the midst of us There is a Twofold Sanctification or Reformation 1. Private of a Person 2. Publike of a People Each of these is also Twofold 1. Inward in Spirit and Power 2. Outward in Practise or Appearance Alas I fear that whatever there is of a True Reformation and Powerfull Sanctification among us lyes in a narrow Compasse in some little Corner of a very few Hearts I have read of an Idol-Image in the East which when it was broken sent forth from a Hollow Part of it a Vapour which spread a killing Plague all over Asia and Europe How is there a Catching and Killing Plague of Prophannesse and Atheisme Kindled and Burning fiercely from Soul to Soul upon Multitudes in this Island at this day as if the Images of Tyranny and Superstition being broken down had sent forth an evill Spirit of Abomination and Desolation to revenge its Ruine But the Devil when he is cast out will alwaies goe out with a Stinke and carry away Part of the house with him in a Violent Manner When Iesus Christ was coming to heal the Child in the Gospell tormented by the Devill then did the Devill rage in the childe after a more extraordinary manner he threw him down and tore him Yet was this Tearing Extremity but the Unclean Spirits way of Taking his lâ—ave But perhaps we have made no better Progresse in the Work of Sanctification because we have not enough considered where the strength of our Sanctification lyes which is Jesus Christ If the Waters of Corruption see the Lord Jesus in thy Spirit they will flee backward and bee dried up Otherwise they will return upon thee like the waters of the Red Sea upon Pharaoh and utterly overwhelm thee If the Building of your Sanctification and Reformation be raised upon this Rock it will stand If it have any other Foundation the Fall of it will be great The Scriptures Ordinances Performances are as the Pool of Bethesda the Healing Pool At the Brim of these we are to lay our Sick our Selves and wait But the Angel of the Covenant the Lord Jesus must come down into them to give them their Healing Vertue Without Him they are as Abana and Parphar rivers of Damascus 2 Kings 5. 11. Whoever attempteth like the seven Sons of Sceva to Exorcise and cast out the evill Spirit of Prophannesse Uncleannesse Atheisme by the Name of Christ without his Presence by the Letter of Ordinances without the Spirit he will mâ—et with that which befell them Acts 19. 16. The Evill Spirit will flee in his Face beat him send him away Naked and Wounded Naked of that clothing in which he Gloried Wounded in that Strength those Comforts on which he trusted Elisha struck the Waters of Iordan with the mantle of Eliah and cried out Where is the Lord God of Elijah 2 Kings 2. 14. So do yee Strike the Waters of Wickednesse with the Mantle of Christ the Ordinances of Magistracy and Ministery But as yee strike cry Where is the Spirit of Iesus Christ This is the Third Strength which we have in Christ the Strength of justification That which comes next is 4. Strength Redemption The Lord Jesus hath abounded towards us in this kinde Hee hath redeemed the Persons of some of us from four great Evils from which we could never have escaped 1. From the wrath of his Father which was as a Heaven of molten and burning Brasse over our Heads 2. From the Curse which made the Earth as Iron to us Barren beat out into Chaines binding us down perpetually eating into our Flesh and it self 3. The Devill who had caught us in his Snares who rode upon our Immortall and Naturall Spirits as God rideth upon the Cherubins and the Winds 4. Hell which opened it self in an endlesse Labyrinth of Horrors a Bottomlesse Gulf of Torments to devour us 5. Potent lusts each of which was as the fire that never goes out and Pressing cares which were as the Worm that never dyes Let the Redeemed of the Lord Iesus sing Hee hath delivered them from all these with a Highhand and an Out-stretched-Arm The Lord Iesus hath redeemed the People of England in Six Troubles and he is saving them out of the Seventh But the Holy Ghost hath saved me a Labour and suited our Experience in Publike Deliverances with most Proper Expressions by the Pen of David in this Psalme The Publike Redemption of this Land is represented in 3. Heads 1. Head The Distresse 2. Head The Deliverer 3. Head The Deliverance 1. Head The Distresse You have this in the Prophets words vers. 4. The sorrows of death compassed me the Floods of ungodly men made mee afraid Vers 5. The Sorrows of Hell or the Bands of the Grave compassed me about the Snares of death prevented me Can any Extremitie goe beyond that to which Ours have arrived How often have the Spirits of this Nation wrought and laboured under the very Pangs of Death and Ruine Were we not numbred among the Dead bound about with Grave-clothes like a Corse laid out for Buriall a little before the Thundering of the Almighty from His Place in these late Times What Floods or Inundations rather of ungodly men very lately covered the Face of the whole Land and of our neighbour Nations Came they not up upon the Country the City even within those Walls where you sit Honoured Senatours like Elijahs Cloud that grew from the Bignesse of
Cherub and did fly yea Hee did fly upon the Wings of the Wind. The Angels and the Elements have marched and fought in their Course under the Banner of the Almighty Angels have been the Horses Winds the Wheels of the Chariots of the Lord of Hosts On these Hee did fly over the Heads of our Enemies The Motions of Providence and Mercy have been so Strong and Swift in these Islands that it is manifest the Lord hath used the Ministery of Angels more then Men and hath made His Spirits as a Powerfull Blast a Consuming-Changing Flame Thus much for the Second Description the Pomp in which our Deliverer comes forth 3. Head The Deliverance This hath its 1. Circumstances 2. Conclusion 1. Circumstances These are Three 1. Distempers 2. Discoveries 3. Darknings 1. Distemper Vers 7. Then the Earth shook and the Foundations also of the Hills mooved and were shaken The Earth often signifies the Common-people The Hils the Potentates of the Earth The Common-People are shaken but the Foundations the Greatnesses of the Potentates are mooved and taken away by these Shakings of the Earth The Earth is sometimes put for men Hills for Spirits or Angels Men tremble and feel a Commotion in the Frame of things Those Evill Spirits which rule as the Gods of this World tremble much more because they cleerly perceive the Foundations of their Kingdome to be shaken and almost overthrown These are the Impressions made upon the Creation by the Eternall God as he goes forth The People are affrighted by the Amazing Changes that come to passe they tremble they run together in Mutinies They fear the Earth on which they stand is going away from under their Feet and all things running into their First Abysse or Sea of Darknes like the Swine of the Gaderens in the Evangelist Great Men reel feeling their Foundations like Rolling Sands or Tumbling VVaves before the Lord 2. Circumstance Discoveries Verse 15. Then the Channels of the Waters were seen and the Foundations of the World were discovered At thy rebuke O Lord at the blast of the breath of thy Nostrills The Spirits of Men and Things which run deep and covered like Channels of Water hidden having their Dark Passages in the Bowels of the Earth neer the Center these are now exposed to an open View and seen by every Eye The Principles of Church and Common-wealth Naturall Civill Supernaturall are drawn forth and discovered It is Light that maketh Manifest saith S. Paul God is Light saith S. John The Descent of God into the World is as a Great and Bright Light held neer to the Object It maketh manifest the Hidden things of Darknes and the Secrets of Hearts As the Sun by its Powerfull Heat examineth all sorts of Seeds in the Earth drawing them forth in their severall Vertues and Properties ripening them to a cleer Distinction in their Proper and Perfect Fruits so doe the Strong Shinings forth of the Lord Iesus work upon Spirits and Principles As the VVindes shake the World with Tempests and Earthquakes which cleave the Earth and rend the Rocks lay open the In-most the lowermost part of Things letting in Day upon the Ever-lasting Night so doth the Blast of the Breath of thy Nostrills O God so doe the Mighty Breathings and Breakings â—â—rth of thy Spirit They rend to the Bottom the Spirits and Principles of Men They show to the Open Day the most hidden Tracts the Deepest Seeds and Roots of Nature the Letter the Law Formality Hypocrisie Profanenesse Atheisme the World the Devill The Spirit of God puts it Hook into the Nostrils of each Spirit drawes it forth from the midst of the Deep waters where it hid and sported it selfe and layes it naked upon the Dry Land 3. Circumstance Darknings v. 9. Darkness was under his Feet As the Great Fire of the Sun puts out the Lesse Fire upon the hearth by shining on it so are the goings forth of the Lords-work unto such as are below them who see not his face in them but lye under his feet They trouble that Light which before they had and leave them Darker Divines tell us that the Saints in Heaven shall have their Understandings strengthened by a Light of Glory to inable them to bear the Beatificall Vision of God The Soul even now stands in need of a Glorious Light of Grace to proportion it to the Present Appearances of God He that hath not this spirituall Illumination as to the Dispensations of the Lord in our Dayes will bee exceedingly dazeled in the eye of his Understanding by the Brightnesse of these Lightnings upon the World Vers 11. Hee made darknes his secret place his Pavilion round about him were dark waters and thick clouds of the Skie The Angels which wait upon the Presence of God as ministring Spirits are both Lights to shâ—w Him and Veils to hide Him They are as Candles or Lamps set up round about the Throne of God as Revel. 4. 5. They are also as clouds overshadowing the Almighty as the Cherâ—bims in the Sanctuary overshadowed with their wings the Mercy-seat Angels are the Deep Waters of the Skie above the Firmament when they are Calm and Cleer they are as a Chrystall glasse they discover the Face and Wayes of God in them But when they please they thicken and trouble their own Waters that the Paths of the Lord cannot bee discerned When Moses desired to see the Glory of the Lord God hid him in the Cleft of a Rock and laid His Hand upon him as His Glory passed by Then He took off His hand and let him see His Back-parts onely Exod. 33. 22 23. While God passeth by among us in the midst of all His Holy Angels by Glorious and Active Providences His Angels lay their Hands upon the Eyes of most men not suffering them to see the Glory the Face of that Divine Presence but the Back part onely the Change and Trouble upon the Worldly Part of things Vers 12. At the Brightnesse that was before Him His thick Cleuds passed When the Sun shines in its strength it drawes up store of vapours which gathering into Thick Clouds passe along before the Sun over the Heads and Eyes of men After the same manner the Spirituall Discoveries of Christ extract and attract the severall Principles of Carnality Morality Enmity in the Hearts of men As God goes on these having thickened themselves into Clouds passe along over the Heads of such Soules taking away the Sun their God quite out of their eye These are the Circumstances of the Deliverance The Conclusion followes 2 The Conclusion of the Deliverance The very Repetition of severall Passages in this Psalme with very little Alteration or Addition will fully suit with our Purpose and Posture Ver. 34. He teacheth mine Hands to warre so that a Bowe of Steele is broken by mine Armes Who taught that New Army of Raw Souldiers to fight so that a Royall Army was broken by them at Naseby was it not thou O God Ver.