Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	lord_n	word_n	16,070	5	4.2011	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92778	Solomons choice: or, A president for kings and princes, and all that are in authority, presented in a sermon before the Honourable House of Commons at Margarets Westminster, at their publique fast, Septemb. 25. 1644. By Lazarus Seaman, pastor of the Church of Christ at Alhallowes-Breadstreet-London. One of the Assembly of Divines.	Seaman, Lazarus, d. 1675.	1644 (1644)	Wing S2177; Thomason E16_23; ESTC R189	37,337	55

them call for more than all this Pray we therefore that the Lord would teach us how to strengthen our friends to gaine our enemies if it be possible But above all how we may glorifie God by doing or suffering in the midst of all scandals and blasphemies whereby he is dishonoured How to use his ordinances aright To try the spirits and to know his true Ministers from the messengers of Satan who transforme themselves into Angels of light Who be the Foxes the little Foxes that spoile the Vines and their tender Grapes and what to doe with them Cant. ● 15. Yet one step further Let 's practise exercise and manifest A fifth branch of the generall exhortation our wisdome in all affaires and upon all occasions When our Saviour says Be wise ●s Serpents and innocent as Doves (a) Mat. 10. 17. he meanes it of a practicall wisdome There is a prudence which some Moralists call prudentia practice practica * which is of all other kinds the most Pavonius in Ethicis disput 1. q. 2. excellent An ability of the mind whereby we know what is fit to be done all circumstances considered and are inclined to doe accordingly If things were so and so as sometimes we fancy and desire we could tell what to doe but as they are we are at our wits end Our duty is to take the worst and make the best of it He 's a skilfull Pilot that knows how to order the ship in a storme so as to prevent shipwracke I 'le conclude this generall part of the exhortation with that of St. James Who is a wise man and endued with knowledge among you let him shew out of a good conversation his workes with meeknesse of wisdom (b) James 3. 13. And with St. Pauls charge See that ye walke circumspectly or accurately * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as fooles but as wise Redeeming the time because the daies are evill (c) Eph. 5. 15 16. As touching the second part of the exhortation to The speciall exhortation unto Governour● such as are in authority and entrusted with the publique weale out of the depth of affection which I beare them and the righteous cause wherein they are engaged I desire with all due reverence humility and subjection to spread before them the following considerations that their way may be like the path of the just which is ●s the shining light that shineth more and more unto the perfect day (d) Prov. 4. 18. The first consideration is this The feare of the Lord is The first speciall consideration the beginning of wisdome (e) Prov. 1. 7. This is so much the more to be regarded because it is so often repeated by the Holy Ghost in Scripture (f) Ch. 9. 10. Job 28 28. Psal 111. 10. If there were no more but a S●la● in the close there should be the more diligent attention to it but being so oft inculcated in the same book and by several men of God our hearts should be deeply affected with it Men that have no feare of God before their eyes are seldome of Gods counsell They plough not with his heifer I meane they consult not with his Spirit in the word no wonder if they read not his riddles All his counsels are to them like the writing on the wall to Belshazzar Yea they have rejected the word of the Lord and what wisdome is or can be in them (d) Ierem. 8 9. The secret of the Lord is with them that feare him and he will shew them his Covenant (e) P●●l 25. 14. As for the wicked 't is with them as with Jerusalem The things which made for her peace were hid from her eyes (f) Luke 19 42. Labour therefore to be really godly that you may be truely wise Have respect unto all Gods Commandements that ye may not be ashamed (g) Psal 119. 6. Let his testimonies be your delight and counsellors (h) Vers 24. Secondly There is a wisdom which God curses beware The second consideration of it He taketh the wise in their own craftinesse And againe The Lord knoweth the thoughts of the wise that they are vaine (i) 1 Cor. 3. 19 ●0 Those words of the Prophet Isaiah are very dreadfull Behold I will proceed to doe a marvellous worke among this people even a marvellous worke and a wonder for the wisdome of their wise men shall perish and the understanding of their prudent men shall be hid (k) Isa 29. 14. The causes assigned of this so fearefull a judgement which the Prophet though most eloquent wanted words to expresse were Hypocrisie and Superstition in Religion They that are not wise according to the Word for Religion shall not be wise for the good of the State at least their wisdome shal have no good successe Pharaohs wisdom was to keep Israel under (l) Exod. 1. 10. but thereby he multiplyed strange plagues upon himselfe and people and was utterly overthrowne in the red Sea he and all his Host Balaams wisdome was to cast a stumbling blocke before the children of Israel (a) Revel 2. 14. to make them eate things sacrificed unto Idols and to commit fornication by this meanes he thought to have brought them under a curse but it lighted on himselfe (b) Num. 31. 8. And on the Moabites and Ammonites Who were ever after to be looked upon as bastards and shut out of the Congregation of Israel unto the tenth generation for ever (c) Deu● 23. 2 3 Achitophels wisdome was to make the difference betweene David and Absolon irreconcileable but God turned it into foolishnesse (d) 2 Sam. 16. 21 Jeroboams wisdome was to make Religion serve the State but while he laboured to stablish himselfe by this meanes he rooted out both his family and the Kingdome it selfe (e) 1 King 12. 26 28. The Jewes were so wise as to reject Christ for feare lest the Romans should take away them and their Nation * John 11. 48. The evill which they feared came upon them the means which they used to prevent a judgment brought it upon them with expedition Therefore let there be no oppression neither of people nor of Ministers Religion must be pure and sincere They who consult other mens mischiefe shall procure their owne No perpetuall war but with the divell and sinne Let our Kingdomes be the Lords and his Christs in the first place entirely lest we be no more a people If he be not the Corner-stone of the whole building both in Church and State all wil prove but a Babel and end accordingly Thirdly consider this Wisdome and Authority are The third consideration not alwaies intail'd The Scribes and Pharisees fate in Moses his chaire and yet were blind leaders of the blind It 's one of Solomons observations too often verified Folly is set in great dignity (f) Ecel 10. 6. But Job speakes more fully of the

have three things to consider of 1. Solomons choice or desire 2. The ground and reason of that choice 3. The meanes which he useth to attaine it His desire in generall is an understanding heart and more especially an understanding heart to judge Gods people and to discerne betwixt good and bad That is ability and faithfulnesse to performe the office and duty of a King towards the people of Israel agreeably to the will of God The ground and reason of his desire is partly the sense of his owne weaknesse and insufficiency which is intimated here in that exclamation at the close For who is able to judge this thy so great a people and more fully expressed in the seventh verse I am but a little child I know not how to goe out or come in and partly also from the consideration of the people over whom God had set him and that in two particulars 1. Because they were Gods people Thy people 2. Because they were a great and numerous people This thy so great a people Both these reasons are more fully laid downe in the eighth verse immediately foregoing for in these words Salomon sums up and couches the strength of all which he had said before And thy servant is in the middest of thy people which thou hast chosen a great people that cannot be numbred nor counted for multitude vers 8. The meanes which he useth to attaine his desire is prayer 3. which here he makes to God in faith and with a great deale of humility Some of the Schoolmen and popish Commentators dispute out of this text 1. whether Salomon had the use of free-will in this dreame and 2. whether he merited at the hands of God by asking wisdome * Aquira● 1. 2. qu. 113. a● 3. ad 2. 2. 2. qu. 156. ar 5. ad 1. Cornelius a Lapide in loc but I shall leave them to their dreamings about these their supposed problems And for the better understanding of every tittle in the Text and that every word may be duely weighed before I settle on any point of doctrine I shall endeavour to hold out unto you such observations as may the better enable us to comprehend whatsoever it pleaseth God herein to reach forth to us by his Spirit The first observation toward the explication of the 1. Observation words is this All the expression which are used in the Text are very significant Give i. e. graciously bestow on me and worke in me according to thy free grace and almighty power Vnto thy servant an humble description of himselfe Kings are Lords and Masters towards men but servants towards God Under his authority At his command Set up by his providence Deposed at his good pleasure He changeth the times and the seasons he removeth Kings and setteth up Kings In particular we read of Nebuchadnezzar Dan. ● 21. He was driven from the sons of men till he knew that the most high God ruled in the Kingdome of men and that he appointed over it whomsoever he will (b) Dan. 5. 21. And more generally the Psalmist speaking of God saith He shall cut off the spirit of Princes he is terrible to the Kings of the earth (c) Psal 76. 12. Therefore absolute power and to be the sons of men are absolutely incompatible even in those who are called Gods An understanding heart This expression also savors of a great deale of humility Cor docile so the vulgar Latine a teachable heart Cor audiens so Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hearing heart He presumes that God would be willing to teach him by his Spirit but is affraid lest through corruption he should turne the deafe eare God offers himselfe a teacher to many but they are not willing to learne of him Depart from us for we desire not the knowledge Job 21. 14. of thy waies Yet we may not be too curious about the phrase here it 's plaine enough what Solomon meant both by Gods answer at the 11. and 12. verses compared Because thou hast asked this thing understanding to discerne judgement Behold I have done according to thy word lo I have given thee a wise and an understanding heart And by that other relation which the holy Ghost makes in a Chron. 1. 10. Give me now wisdome and knowledge that I may goe out and come in before this people c. It followes in the Text to judge This one word comprises all the duty of a King either for peace or warre at home or abroad upon ordinary or extraordinary occasions As in that other place Make us a King to judge us like all the Nations (d) 1 Sam. 8. 5. To judge here is praeesse regnare imperare gubernare vide Barthol Westthemerum There be severall waies of judging which your selves are experimentally acquainted with I 'le say nothing of the particular kinds All are here included and in all even in the lowest about smallest matters there is need of wisdome Thy people Solomon seemes to be much affected with this consideration and therefore we should take the more notice of it All people are Gods people by Creation and generall Providence but Israel were his peculiar people Yea a peculiar treasure unto him above all people A Kingdome of Priests and a holy Nation (b) Exod. 19 5 6 v●r ●● R●●pect must ●● had to Saints as S●ints The more Saints therefore there are in a Kingdome the more care should be taken for governing of them with respect unto their Saintship It 's Christ his glory to be King of Saints * Rev. 15. 3. and it is the glory of all Kingdomes to have Saints for Subjects To be King of Men is something To be King of Nations is greater To be King of Christians is the height of all This therefore doth sadly aggravate the sinnes of many Governours in these latter ages that all the injuries which they doe unto their subjects are done to Christians to Gods people by such as professe themselves to be Christians That I may discerne betweene good and bad This relates both to persons and things Different things and different persons require different administrations There is a shew of wisdome in folly and an appearance of evill in the greatest good Princes and all that are in authority use to be haunted with flatterers and evill-counsellors therefore they have need of a discerning spirit For who is able to judge this thy so great a people A great people that cannot be counted nor numbred for multitude As in the latter end of the eighth verse Solomon admires the multitude of his Subjects They were his glory (a) Prov. 14. 28. in one sense but they are also his feare and care and make his burthen the heavier He seemes to despaire in himselfe as well he might at the greatnesse of his charge Nowadaies the Great ones of the World thinke they never have subjects enough unlesse they could conquer all the World

resolute and exemplary in the worke of reformation For thus saith the Lord. If ye throughly amend your waies and your doings if ye throughly execute judgement betweene a man and his neighbour Then will I cause you to dwell in this place in the Land that I gave to your fathers for ever and ever * Jer. 7. 5 ●7 The Lord furnish you with all the fruits of his Spirit whereby you may be enabled hereunto I shall not presume that be farre from me to direct your wisdomes in any part of the great worke which is before you Onely touching the meanes of attaining that wisdome which I have spoken of I beseech you consider those words of David * Psal 119. 99 100. I have more understanding then all my Teachers for thy testimonies are my meditation I understood more then my Ancients because I kept thy precepts I know your businesse is great and your spare houres but a few You cannot read much nor it may be pray long Yet even in the Campe Alexander would finde time to read Homer * Quintus Curtius and from him he might soone learne how to husband time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●● ●● ● The bookes of Samuel the Kings and Chronicles are proper for you and a key to the Prophets There are many prayers with you and for you but your owne humility and fervency in private will afford you most comfort And that your practicall wisdome according to the rule of Scripture may be seene and read of all men in all your proceedings and a blessing from Heaven upon them is and shall ever be the prayer of him who is Humbly and affectionately devoted to your service in Christ Jesus LAZARUS SEAMAN SOLOMONS CHOICE OR A President for KINGS and PRINCES and all that are in Authority 1. KINGS chap. 3. vers 9. Give therefore thy servant an understanding heart to judge thy people that I may discerne betweene good and bad for who is able to judge this thy so great a people FOr more orderly entrance into the handling The Introduction of these words and the better understanding both of them and of the context there are three speciall things which I shall commend unto your present observation out of this Chapter 1. Solomons love to God 2. Gods love to Solomon and 3. The speciall use which Solomon made of Gods speciall love unto him Solomons love to God is described in the third and fourth The first speciall verses and therein there are these particulars considerable First the sincerity of it Secondly the infirmity which did accompany it These are laid downe together in the third verse And thirdly an instance to prove both in the fourth verse The sincerity of his love is contained in these words And Solomon loved the Lord walking in the Statutes of David his father That is in the same Statutes which David his father walked in * See 2 Kings 22. 2. In which words there is both a direct assertion He loved the Lord and a demonstration of that which is asserted He walked in the Statutes of David his father This agrees well with those words of our Saviour If ye love me keepe my Commandements ●ohn 14. 15. The infirmity which did accompany his love is expressed in those words Onely he sacrificed and burnt incense in the high places His marrying of Pharaohs daughter is no where imputed unto him for a sinne (a) Nusquam hoc nomine in sacris literis reprehenditur Mencchius in loc because it is supposed she was before the marriage converted to the true Religion The 45 Psalme makes this more then probable Sacrificing in high places seemes to be excused in the second verse yet not wholly but in part (b) A tanto sed ●on a toto The Law of God for sacrificing in one place onely which God should choose is very expresse Levit. 17. 3. Deut. 12. 13. And therefore whatsoever might be pleaded from examples of old the custome of the times or the ease and benefit of the people it was a sinne either to use or suffer other places then that one for sacrifice Yet as the people in the second verse so the King in this third seemes to be reprehended in that regard (c) Not onely Cajetan on the place but Tremelius and Junius excuse Salomon how solidly let the learned judge Yet such an infirmity as this might well consist with sincerity for we read the like of Asa The high places were not removed neverthelesse Asa his heart was perfect with the Lord all 1 Kings 15. 14. his daies By the way let us here take in these following Observations 1. To love God is a matter of singular commendation Inferences from the first speciall This was the brightest Diadem in Solomons Crowne There cannot be a blacker brand then that which is set on many in the prophecy concerning these latter daies That they are lovers of themselves and lovers of pleasures more then lovers of God (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. A second inference 2. There is no absolute perfection to be found in the best of Gods servants David was a man after Gods owne heart except in the matter of Vriah That which is said of the Angell and Church of Sardis I have not found thy works perfect before God (b) Revel 3. 2. may be said of all Magistrates Ministers and the best Christians Cur righteousnesses are as filthy rags (c) Isa 64. 6. If we say that we have no sin we deceive our selves and the truth is not in us (d) 1 John 1. 8. Use of the second inference Therefore 1. let us humble our selves upon all occasions and be serious in the worke and businesse of this day which is to afflict our soules before God (e) Levit. 23. 27 2. Let 's be alwaies mortifying of corruption and die daily to sinne and cleanse our selves from all filthinesse both of the flesh and spirit perfecting holinesse in the feare of God (f) 2 Cor. 7. 1. 3. Let 's adde to our faith vertue and to vertue knowledge 2 Pet. 1. 5. But above all 4. let 's trust perfectly to the grace of Christ (g) 2 Tim. 2. 1. and rest wholy and alone upon him who of God is made unto us wisdome righteousnesse sanctification and redemption (h) 1 Cor. 1. 30. In whom it is that we are compleat (i) Col. 2. 10. The third Inference 3. Observe we further God takes notice of all good and evill in his children He doth graciously distinguish of their waies That which is evill he sets upon record as evill yet acknowledges ownes and accepts of that measure of good which he finds in them be it more or lesse This appeares at large by all Christs expressions to the seaven Churches of Asia (k) Rev. ● 3. chap. The knowledge of it makes much for the praise of his Use Wisdome and

in matters of faith and Religion should labour to have their senses exercised to discerne both good and evill (d) Heb. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the phrase of the New Testament so all that are in authority should endeavour the like in matters of government Which is the more necessary in these regards 1. For themselves that they may know what they have to doe upon all occasions and distinguish betweene the right hand and the left to secure their owne inward peace and that outward respect reverence and obedience which is necessary from others Nothing doth so much affect the heart of inferiours as to see a divine Spirit in those who are over them When Solomon had given proofe in one speciall instance of his ability this way the Text says All Israel heard of the judgement which the King had judged and they feared the King for they saw that the wisdome of God was in him to doe judgement (e) 1 Kings 3. 28. 2. For others that they may give suum cuique every one that which is their due Praise and encouragement unto such as deserve it and bring the wheele upon the wicked Their frownes and smiles their eare and eye their severity and clemency must be distributed and applied to each person according to their demerit That rule of the Apostle may be of great use here And of some have compassion making a difference (f) Jude 22. v. How miserably the judgements of some are blinded their affections misplaced their waies and doings corrupted for want of ability this way poore subjects have too much seene and felt Haman is preferred at Court when the Tree is fitter for him and Mordecai is forgotten till it was almost too late to remember him There was a great deale of zeale against the poore Gibeonites and none against the Amalekites though there was a Covenant to preserve the one (a) Josh 9 15. and both a generall (b) Deut. 25 19. and a speciall Law (c) 1 Sam. 15. 3. to destroy the other Christ must be crucified Barabbas released The Kings of the earth agree and give their Kingdomes unto the Note beast (d) R●u 17. 17. But when the Kingdoms of this world should become the Kingdomes of our Lord and of his Christ The Nations will be angry (e) Ch. 11. 18. 3. Good and evill doe sometimes change apparell and evill is alwaies bold to thrust in even among Governours without asking leave and exalts it selfe in the midst of them I saw under the Sunne the place of judgement that 〈◊〉 3. 16. wickednesse was there and the place of righteousnesse that iniquity was there If it were not so there would be no cause for the Lord to threaten in that manner as he doth by Isaiah Woe unto them that decree unrighteous decrees 〈◊〉 10. 1. and that write grievousnesse which they have prescribed What is it therefore that Governours especially Law-givers have to doe but to discerne as betweene person and person so likewise betweene Law and Law It followes not because it is a Law therefore it is just * Mi●ah 6. 16. and much lesse is that a good consequence Such or such have a power to make Laws therefore this shall be a Law A discerning faculty must be improved by the way And this shall suffice for the first Doctrine It will be necessary to repeat the second againe in the same termes wherein it was first delivered All that are in place of government have speciall need of wisdome Solomons request must be theirs for themselves 2. Doctr. Give unto thy servant an understanding heart There is a truth in the point whether we apply it to Officers in the Common-wealth or in the Church Moses directing the people of Israel in the choice of Magistrates prescribes wisdome for a necessary qualification Take ye wise men and understanding and knowne among your Tribes and I will make them Rulers over you And when the Apostles Deut. 1. 13. saw it necessary to institute Deacons to ease themselves of their care and burden in serving Tables and making provision for the poore they give the same thing in charge Looke you out among your selves men of honest report full of the holy Ghost and wisdome And if men be not Acts 6. 3. sit to mannage the businesse of the poore unlesse they be even full of the holy Ghost and wisdome it will clearely follow that the greater and more noble imployments doe much more require alike proportion of endowment As for State-governours they have much businesse to runne through Many enemies to encounter with either forraine or domestique or both As Paul said to the Elders of the Church Of your selves shall men arise speaking perverse things to draw disciples after them so may it be Acts 20. 30. said to the Elders of the Land There will be some even among you that will drive their owne designes and consult their owne interests and so make parties and factions to the prejudice of publique good David makes a sad complaint to Abishai Behold my sonne which came forth of my bowels seeketh my life And the like is too often verified 2 Sam. 16. 11. Filius ante diem c. in others Among enemies we may well reckon flatterers hypocrites false friends as well as those who are factious seditious rebellious traiterous heady and high-minded and it will require no small measure of wisdome to deale with all these to advantage The trust which is reposed in supreame Magistrates is great The persons which they have to governe are many in number of different conditions dispositions opinions in whom there is a mixture of all contrarieties That which pleases some others abhorre One mans rise is from anothers ruine The ends which should be prosecuted are high and noble The meanes not easie to be determined and such as often miscarry The subject to be wrought upon is ill affected and so are the instruments The want of a little wisdome doth often prove a great prejudice not onely to the credit of such as are in authority a Eccl 10. 1. but to the successe of their affaires Besides all these generals I desire these few particulars may be taken into consideration 1. Even the best Governours are subject to a great deale of censure * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be many curious eyes upon them Many that seeke advantages against them and waite for their halting If any evill befall the multitude they are apt to charge it upon such as are over them Moses and Aaron could not have subsisted under the murmurings complaints conspiracies which were directed against them though they were set over Israel by Gods extraordinary appointment had not the Lord himselfe wrought miracles for their preservation and for the dreadfull confusion of Korah and his complices When Davids company were a little more then ordinarily distressed they spake of stoning him 1

the abomination of Moah and for Molech the abomination of the children of Ammon And likewise did he for all his strange wives Vers 7 8. Observe the gradation first connivance Then open toleration Herewithall apostacy What shall we thinke of Solomon The papists picture him betweene Heaven and Hell Some Divines though they resolve it affirmatively Perkins cases of conscience yet they make a case of conscience of it whether he were saved or no. Behold in him a perfect patterne of humane frailty Let him that standeth take heed lest he fall To prevent the like we have a Covenant God and his The Covenant urged Angels are witnesses of it The publique faith of the Kingdome is engaged in it The stones of these walls and the timber of this house will rise up in judgement against us if we forget it Copies of it are by your owne Order sent abroad to all the reformed Churches And though there be no comparison betweene a mans covenant and Gods yet I hope I may say of this it is Holy Just and Good Vrge it Renew it but above all Keepe it Brethren I speake after the manner of men Though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto Gal. 3. 15. England shall be England or as Sodome and Gomorrah according as it breakes or keepes this Covenant And if we be stedfast herein we shall be wiser in this respect then Solomon himselfe The next head which I desire you to thinke on is this It The tenth consideration rests upon you to be thankfull for the great measure of wisdome which God hath graciously bestowed on you The worke before you hath beene exceeding great all along very difficult and perplext The experience which many of you had before was not great How many have fainted under the burden Who knowes not the number and quality of your adversaries The plots and treacheries which you have discovered prevented or made advantage of are known to all The businesse of Sea and Land peace and warre at home and abroad Religion and Justice is all in your hands I hope you have managed all to the satisfaction of your owne consciences Some envy at your proceedings Many blesse God daily for you Your proud enemies are at their wits end They who have tried both sides settle with you at last Your feares fall off as leaves in Winter Your hopes doe yet flourish and waxe greene How often hath the enemy changed place like wandring Stars you are yet fixed in your Orbe and at rest like the Center All these are the fruits of Gods wisdome bestowed on you Be thankfull be very thankefull What you have done and what you have suffered will be a good foundation for your selves and families to succeeding generations But in this case remember Rabshakeths words though he meant them ill there 's a good use to be made of them Say not I have councell and strength for the warre (a) Isaiah 36. 4. But as the ●fa● est ab ●oste doceri Psalmist Not unto us Lord not unto us but unto thy name be the praise c. (b) Psal 115. 1. Yet for all the wisdome which you have be humble Remember The eleventh consideration the gracious items which the Holy Ghost gives unto all sorts of men without exception Trust in the Lord with all thine heart and leane not unto thine owne understanding (c) Prov. 3. 5 7. And in the same place a little after Be not wise in thine owne eyes feare the Lord and depart from evill I may not omit the Lords charge (d) Jer. 9. ●3 Let not the wise man glory in his wisdome neither let the mighty man glory in his might c. You had need be humble lest wisdom pervert you (a) Isaiah 47. 10 Lest it be mingled with a spirit of errors (b) Ch. 19. 14. Lest God cast you downe in stony places to make his own words sweet unto you Psal 141. 6 I have but one word more and that shall be for consolation The twelfth consideration The burthen of judging lies not wholy upon your shoulder In the businesse of the Church Christ stands charged with it as well as you (c) Gen. 18. 25. And God himselfe is Judge of all the earth (d) Isaiah 6. 9. Yea he is with you in judgement (e) 2 Chr. 19. 7. A God in the midst of Gods (f) Psal 82. 1. He will pity your frailty and supply your defects His wisdome shall richly supply whatsoever is wanting in yours Endeavour your whole duty Pray and pray earnestly that your love to the Kingdome may abound in all wisdome Nothing remains but that we strive together in prayer with you and for you FINIS