do get Wisdome for all my other Gettings I must get understanding For the Merchandize of it is better then the Merchandize of silver and the gain thereof then â—ine Gold This is that Wisdome which is more precious then Rubies and all the things thou canst desire is not to be compared to her Thou once having this High Esteeme of this Super-Excellent Super-Eminent Life thou wilt search for it as men search for silver and dig for it as for Hidd Treasures For believe it These are of infinite more value These are Everlasting Eternal Durable Riches The other are not so But the men of the world they esteeme silver and Gold and such like to be their Highest Riches and therefore all their Loves Mights and endeavours are to digg for them but these souls are quite contrary and put worth upon things of Worth indeed The violent take this Kingdome by force saith our Saviour Nor can it be gotten other waies This life cannot be obtained without strong Affections to it Not with sitting still nor in a general and formall road of profession it will not fall into our laps nor is it gotten by pattering over a few cold prayers but it must be Esteemed Prized Loved above all things else it will never bee laid hold on none else shall ever come neare it if any other thing take off your Eye or your Love from the persuit thereof you immediately lose the very sight of it He that findeth this life he indeed findeth life Wisdome loveth them that love her and those that seek her early shall find her Riches and honour are with her yea durable Riches and righteousness But he that sinneth against her or neglecteth her hateth his own soul. And this is the finall conclusion he makes Proverbs 8. 36. All that hate me love death yet know it is the Lord that worketh all our works in us â—sai 26. 12. And t is He that worketh in you both to will and to do of his good pleasure Phil. 3. 13. c. These laborious Sermons do sweetly discover this Life This Pearl but till you come to experience them you will finde them full of Pâ—rables and hard Sayings not onely to such as are void of understanding and to the men of this world but to all such though filled with knowledge who are without the true knowledge of God even to all out of Christ for as the Apostle Paul saith The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them for they are spiritually discerned 1 Cor. 2. 13. The worldly wise or men onely literally learned are uncapable of such Doctrines for St. Paul saith of such that God will destroy the wisdom of the wise and will bring to â—ought the understanding of the prudent and as it were looks about him and cryes out Where is the wise Where is the scribe Where is the disputer of this world Hath not God made foolish the wisdom of this world 1 Cor. 1. 19 20. And it is certain that the profound Rabbies and Philosophers require a sign and seek after wisdom that is such as is but humane or sensual carnal and devillish Iam. 3. 15. and therefore if Christ crucified be preached he is to the Iews and most learned men a stumbling-block and unto the Gentiles foolishness And St. Iohn saith of those great and learned men of the Jews that they plainly expressed so much Do any of our rulers believe on him no no they did not nor could not they wanted the seeing eye and hearing eare to know and receive him for had they known they would not have crucified the Lord of Life Tâ—ese labours then are fit indeed and onely fit for such as are weak in themselves poor and despised of the world yet called of God and precious because they hold out Christ the power of God and the wisdom of God 1 Cor. 1. 24. and of a truth the great and the wise men nor the learned are not called or very few of them to the knowledge of God by the Gospel and thereupon unfit for such spiritual doctrine nay is it not true as the Apostle saith You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things that are despised God hath chosen yea and things which are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1. 27 28. And therefore to you even to all you whose life is hid with Christ in God The seed of Abraham children of faith and of the promises begotten and descended of the bloud and seed Royal is this piece of Heavenly directions presented who are experienced and builded upon the Rock Iesus Christ and who know what that Annihilation Mortification and Self-denial is which is taught in these Sermons and by Christ was also wrought in the Author himself and otherâ— and tends to tâ—e confusion of the Mystical Babel in mens spirits so strongly erected in mens â—earts so that very few yet scarce know truly wâ—at the confounding of that language means in themselves Oh how rare how precious how excellent and sweet is this spiritual practical experimental life but where to be found where are the living Monuments of it and where are the Books of it where are those Choise ones that know it and do it How few in these days though Christians in profession do press towards the mark for the price of the high calling and who act true Mortification How few enjoy those true and sure treasures pleasures raptures riches and possessions which are in Christ How few do discern the true way to that High Rich Supereminent life But indeed few are the Preachers of it and few be the Labourers in this harvest Oh! Therefore seeing the harvest is great and the labourers few how should we incessantly pray that the Lord would send â—orth such Spiritual and Mortified labourers into his harvest But what may be the cause of this paucity or scarceness certainly t is because the practical part and the contemplative also are clean contrary to flesh and bloud unpleasant to the carnal man few men desire to take up much less to bear the cross of Christ which is the onely way thereunto and if men travell not in the right way how can they come to their journeys end themselves or how can they direct or encourage others to enter into it Oh! this great Idol corrupted self is too much served and worshipped Men are lovers of themselves more then of God very few practise now answerable to the Primitive Christians who delighted in self-denial and spiritual love very few prize the cross of Christ in themselves but rather
1 Cor. 7. 30. and therefore to live here without carefulness This would be a notable means to bring you out of love with this deservedly hateful Monster Covetousness Thirdly Temperance in the desire of them be not too much affected with them rejoyce not overmuch in them do not overvalue them but labor to see how vain and empty these outward things are and that there is nothing in them to satisfie or feed thy soul which must be fed with Heavenly Manna and not with Worldly trash Fourthly Another means is Freedom from that false conceit that men generally have of them viz. That they are full of content and satisfaction for none ever found them so The best Happiness that is in them is not in having much of them but in doing much good with them and this will bring the owners there of the greatest comfort though men in these days cannot as yet be brought to think so but the time is coming when they shall be esteemed as they are Empty and vain things God will bring men to be more like himself who being rich delights infinitely to communicate of his Riches and Goodness to his creatures but especially to those united and made one with himself Fifthly With Moses before thou goest out of this world go climb up to Mount Nebo and take a view of the promised Land learn to have a sight and be acquainted with the pleasures of Gods Right hand for all these things are but those of his Left he gives them most plentifully to those that at the consummation of all things shall stand on his left hand And let me tell you There is little very little of the love of God in them yea no love at all without the other These means if it please God to enable you to use them in good earnest with a strong and eager desire to be freed from this ugly Fiend Covetousness then will Hee without doubt drive him out of you and dispossess him from his strong holds within you And Lastly Let us commend all these Helps Means and Remedies and all that we have said to the Lord by Prayer resigning up our own Power and wisdom to God alone who must by his own power cast him out or he will never stir out of you but keep his POSSESSION till he hath dispossessed us of all our Comfort Joy and Happiness SOME things in this Sermon also very much offended the Bishops and heightned his Charge in the High Commission The Reader may perceive wherein without particularizing THE PLUS VLTRA OF THE CREATURES AN EXPOSITION OCCASIONED By singing the 148. Psalm Spoken privately in Old-street BEloved we have here sung a Psalm but if we have not understood what we have sung we have but prated like Parrots for there is a threefold singing there is a singing with understanding as the Apostle commands To sing with the heart and with understanding sing with the heart that is sing with zeal but as the Apostle saith They have zeal but not acording to knowledge For a man may sing with his lips and sing with zeal but yet not according to knowledge not with understanding if we understand not what we sing we exalt not God in our hearts by our singing I do not mean such as say they know not what but they may know the litteral meaning and sing with zeal too and with their Spirit but their eyes are not open to see The spiritual mystery of the words As here in this Psalm here be many things easie to be understood they are clear to every eye as when David doth exhort Kingâ— and Princeâ— Old men and Babes to praise god this is easie to be done and we know the meaning as soon as we look on it but here are some things again that are hard and obscure and they are two First In that David doth exhort dumb unreasonable and senseless Creatures to praise God such as cannot hear at least cannot understand Doth the Holy Chost in the Gospel bid us avoid impertinent speeches and vain repetitions and shall we think he will use them himself no no. But Secondly Not onely doth he call upon these creatures but also he calls upon the deeps and the seas to praise God These two things are hard to be conceived But to give you some Reasons The first Reason may be this why David cals upon the unreasonable Creatures to perform this duty he doth his duty like a faithful Preacher whether they will hear or no that he preaches to yet he will discharge his own soul a true Preacher he speaks the truth and calls upon them to hear though his Auditors sleep and regard it not so likewise doth David in this sense with these creatures he doth his duty and calls upon them to do it though they understand not though they comprehend it not The second Reason may be this He doth it craftily by way of pollcy to incite others to perform this duty that if such creatures as they ought to do this then those that are above them in degree they have more cause and may be ashamed to neglect it as an ill-governed master though he â—tay himself at home yet he will send his servants to Church so David being conscious of his own neglect yet he calls upon others not to be slack and negligent though he came infinitely short of that he should do yet he shews his own desire to perform this duty But if these Reasons will not satisfie you Though they have done Others a third Reason may be this to set forth the sweet harmony that is among all Gods creatures To shew how that all the creatures being Gods family do with One consent speak and preach aloud Gods praise and therefore he calls upon some above him some below him on both sides him every where to speak Gods praise for every one in their place degree and calling shew forth though in a dumb sense and way Their Creators praise Or Fourthly and Lastly which I think to be a good Reason zeal makes men speak and urter things impossible the fire of zeal it will so transport him that it will make him speak things unreasonable impossible as Moses in his zeal desired God for the safety of Israel to blot his name out of his book and Paul wished himself Anathema Maranatha accursed or separate from Christ for his breâ—â—rens salvation which was a thing impossible it could not be But I think David doth not intend this here for he calls for nothing but that which is done and therefore possible for No creature can turn out of the way of His praise for he is not only glorified in their graces but even also as much in their sins and rebellions against him though men should spit their malice and their blasphemies in the very face of God their maker yet they hurt not him they cannot touch him nor his sacred glory his praise shall as well and as
claudo because it is kept secret sacrâ—d and shut up because in all Mysteries t is necessary to keep close the mind and not to shew the things which are to be concealed as one saith for as St. Paul saith concerning Circumcision Rom. 2. 28 29. He is not a lew which is one outwardly neither is that circumcision which is that of the flesh but he is a Iew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God So say I of saving knowledge He that sees the Mystery of the Scripture he hath the true knowledge of the Scripture He is not taught of God that knows only the Letter and the Flesh of the Scripture but true understanding is that of the Spirit and not of the Letter and though men may â—ry up and praise literal knowledge yet God onely esteems of inward knowledge the mind and inside of the Scriptures All other knowledge is vain and maketh a man not one hairs breadth the better before God Therefore we may observe also what Ministers the Apostle preferres not the Ministers of the Letter but the Ministers of the New Testament as in that of 2. Cor. 3. 6. Able Ministers not of the Letter but of the Spirit And those also to be true Christians having not the Law onely outwardly in tables of stone but within in the fleshy tables of the heart he having made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life all the knowledge of the history is but as the Law written in Tables of stone which doth us no good but it is onely the Spirit the knowledge of the Mystery And Marrow That giveth life But you will say to me How doth the Letter kill I Answer By resting therein and not seeking for the marrow the food and the life but contenting our selves with the knowledge of the History and outside but because I have at other times unfolded this unto you I shall here pass it by and come to the Spirit and Mystery of our Text in hand So then it resteth This premised being That we may safely conclude even thus much that as our Saviour was typisied by others who went before him he was the Substance of all those Shadows both of persons and things even so Christ Jesus himself he is the resemblance and type of himself his outward temporal and visible actions in the flesh were a type of his inward and internall actions in the souls of all Believers He being their life and Resurrection they being before but dead men in Trespasses and sins untill his actions be their life and Regeneration So likewise as his life was Typical and resembled himself so in regard of his death and crucifying whatever he suffered externally in the flesh it shews how he is internally crucifyed daily even to the end of the world Heb. 6. 6. Seeing they crucifie to themselves the Son of God a fresh and put him to an open shame So likewise for all his other actions and passages related of him as his Nativity it held out our spiritual birth and Christ his being born in the soul as the Apostle expresseth it Gal. 4. 19. My beloved of whom I travel in birth till Christ be formed or brought forth in you So also in his Circumcision is held forth our Spiritual Circumcision as in that of Col. 2 11. Ye are compleat in him in whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ c. So also for holiness of life Christs holiness shew us what holiness shall be in them that are his children and people Mat. 5. 16. Let your light so shine before men that they may see your good works and glorify your father which is in Heaven So also for his outward Teaching it represents to us that all His people should be taught of God he himself would be the true Teacher in us as Isa. 54. 13. All thy children shall be taught of the Lord and great shall be the peace of thy children And Jer. 31. 34. And they shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least to the greatest saith the Lord. And Christ himself cites these places Iohn 6. 45. It is written in the Prophets And they shall all be taught of God every man therefore that hath heard and learned of the father cometh unto me So also in Christs Miracles as in opening the eyes of the blind it shews that Christ himself must open our eyes or else we remaine stark blind yea as those born blind And never any man but he was known to open the eyes of any born blind David saith Psal. 13. 3. Lighten thou mine eyes lest I sleep the sleep of death And Psal. 18. 28. For thou wilt light my Candle The Lord my God will enlighten my darkness So also in opening the ears of the deaf it is he alone can say to our ears Ephathah be ye opened it is so So also for his restoring of limbs causing those that are Cripples from their Mothers womb to leap like an Hart and to run his wayes with delight The like also for his raising the dead and feeding the Multitudes And what shall I say more you may apply them more to your selves The time would fail me to undertake to speak of all his actions So also of his Resurrection If ye be risen with Christ seek those things which are above Col. 3. 2. And so of his Ascension and all other his Actions and Miracles to see all these things held forth and typiâ—ied in the Person Actions and Miracles of our Saviour These are all Saving actions wrought in us and we thereby partake of the excellency and vertue thereof The other though wrought for us yet if we are not quickned vivified and put into act by these we receive no benefit by them An outward dead faith to believe onely in an external Christ is no better then a faith of Devils This is that Christ whose day Abraham saw and rejoced in Joh. 8. 56. and not in regard of the other onely viz. Prophetically but this chiefly This is that Christ and him crucified whom St. Paul desire onely to know 1 Cor. 2. 2. in regard of which Christ in him working acting and expressing his own life himself in him he slighted the external knowledge of Christ according to the flesh 1 Cor. 5. 16. Wherefore henceforth know no wan after the flesh yea though we have known Christ after the flesh yet henceforth know we him no more Now then as all the other actions and passions of Christ were not onely meritorious in themselves
but also typical and Significant so is this growth of Jesus Christ he grows up in us in wisdom and stature and he in us waxeth strong in spirit being filled with wisdom and understanding He teacheth us the true wisdom He in us chuseth that good thing which shall never be taken away He is The grace of God in us I live saith the Apostle yet not I but it is Christ his life in me From him cometh all growth in grace not from our selves the work is his none of ours From him cometh Faith Hope Charity Strength Vertue c. If any of these come from man from the power industry or strength of man they are false and good for nought yet how ready are most men to assume these to themselves or at least to think that by their power or wisdom or industry they have attained them From whence come wars come they not from your lusts So from whence comes pride and the lifting up of the creature high towring and and swelling imaginations that in plain terms exalt themselves against Jesus Christ they are so far from being from him or of him that they are quite contrary to him however to some may seem the vertues of Christ himself but they they are the excrements of the Old man Hence it is said That Iohn Baptist grew and waxed strong in spirit because Christ by his divine life in him brake forth in Iohn and his light did shine before men they seeing those good works in him God was glorified not Iohn for saith he I must decrease but he must increase Hence it is said here accentively twice in this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versus ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in our Text and Verse ult And the childe grew and waxed strong in Spirit filled with wisdom and the grace of God was upou him And again Iesus increased in wisdom and stature and in favour with God and men As these things were in him in his person then so the same things are as really done in his Mystical body and members All these influences are his and flow from him the head We are dead in trespasses and sins bnt he is the Resurrestion and Life And he that believeth in him shall never dye nay though he were dead yet shall he live When Jesus Christ doth once begin to display and declare the glory of himself in the soul and to adorn the soul with himself what a palace what a Kingdom what a Temple is that soul Well might David say Glorious things are spoken of thee O thou City and Temple of God Psal. 82. 3. more glorious then the Temple spoken of Rev. 21. and saith our Saviour The Kingdom of heaven is within you All that description Rev. 21. there at large setteth out the Glory and light of that Temple which was like Iasper most precious and clear as Chrystal and the wall high and stately wherein were twelve gates the gates kept by twelve Angels and the walls of Iasper and the City pure gold and the very foundation garnished with precious stones a Iasper a Saphir a Chalcedony an Emerald a Sardonix a Sardius a Chrysolite a Beril a Topas a Chrysophrasus a Iacinth an Amethist I say all these things are accomplished in a great measure in some less in some more in all those where Jesus Christ is pleased to display his glories and in that soul where he is pleased to adorn it with his own graces and with the fruites of the spirit as Faith Hope Charity Strength Vertue Love Ioy Peace Long-suffering Gentleness Goodness Meekness Temperance c. Those that are thus qualified inriched and adorned let me tell you they need no Law no Light for they are a Law to themselves and there is a light within them like that City Rev. 21. 23. That had no need of the Sun neither of the Moon to shine in it for The Glory of God did lighten it and the lamb is The light thereof Nay I may say and say truly as I may say they are gotten above Law above Letter in this regard for they have the Gospel and the life within them yet for all this do not think that I speak against Law or Letter or Ordinances use them as I say but Rest not in them And know this also that while the soul is Rapt up in the glory sight and beholding of Jesus Christ he knows this that he enjoys that which is the Substance and that which is as farre above the other as the Substance is above the Shadow and the Life above the Letter and the Spirit above the Flesh yet he will not slight nor cast away these means or Ordinances because God hath often appeared in them and by them to him as I have shewed more at large upon other Scriptures But I say Let us look to find that in us which Christ affirms that the Kingdom of God is within us and that you are in some beginnings of that glorious Temple and City mentioned before for if you think the Kingdom of God or Heaven to consist of such things as are there declared in the Letter you are much deceived But the holy Spirit is pleased to make use of such expressions and representations that are so amiable and Glorious to the carnall eye that so we may come to see the Truth and Substance of those Shadows and Representations to be far and transcendenly more ravishing and glorious as all those Saints and people of God before whom God hath Unvailed his glory can abundantly witness and seal to the truth thereof Insomuch that had they all those precious stones and Houses and Temples built of them really yet they in comparison of what they see and enjoy of God would trample them all under their feet as not worthy to be named the same hour with those true pearls and those ravishing full and satisfying and transparent precious stones which are within them They need not when they are in union and communion with him and when he is pleased to let but his back parts pass before them they shall not desire the light of the Sun or of the Moon to give light in that Temple for the glory of the Lord doth lighten it aud the Lamb is the light thereof And as it is expressed there in Ver. 14. The Nations of them that are saved shall walk in the light of it and the Kings of the earth shall bring their glory unto it This Temple and this Palace and this Glory darkens all the glory and splendor of all the Kings and Emperors under the Sun All their glory vanisheth and makes hast before this glory as being abashed and ashamed once to appear in sight thereof Beloved I hope and I know there are some that hear me which know and see and feel these things to be true yea as you say as true as Gospel yea so true as nothing is nor
relies and trusts in the wisdom and love of his father and looks upon all his sufferings as ordered and sent from God The Lord hath given and the Lord hath taken away blessed be the name of the Lord Job 1. 21. To come now to another and that is the last Observation from the soul of the Text Why Christ rebuked him for speaking truth Mendacium erat dicebat se scire quod nesciebat it was a lye He said he knew what indeed He did not Now here ariseth another Question Whether Christs Incarnation was known to the Devils or no 'T is certain that they are full of knowledge for his very name is derived from knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disco quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctus so t is read Acts 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of Divination or Knowledge In brief Nolebat hoc testimonium ab illis Christ would not have any testimony from the Devil He wanted no such Testimony Helper or Upholder therefore t is said Acts 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul rebuked the spirit of Divination in the like kind so saith Austine God would let the Devil know no more then what He pleased that pleased God which was fitting for the Devil in lib. 9. c. 21. de civit Dei And further Christ knew well that the Devil spoke this to tempt him for the Devil in all his actions hath an ill and indirect end And lastly the Doctrine of Christs Incarnation was no ways agreeable for the Devils knowledge it did not reflect any ways upon him he was not to have any benefit by it and therefore there was no necessity of his knowledge of it It was Balm for mankind but of no vertue to the fallen Angels These several Observations now gathered and confirmed which I termed the Soul of the Text I proceed on now to the Summity the Height or Spirit of the Text I would not have you wonder at the Definition for the Scripture is frequent in this definition To cause us to look further then the Letter And we may often find it so Exod. 14. we read of the Cloud and the Red Sea yet 1 Cor. 10. the Apostle calls them Baptism So Exod. 17. the Rock in Horeb yet 1 Cor. 10. 4. That Rock was Christ And Exod. 34. 33. we read of Moses Vail yet 2 Cor. 3. we find the Apostle applying it to the Vailing of the heart Abraham had two sons one by a bond-woman another by a free-woman yet Gal. 4. 24. we read that these things were an Allegory So in reading the History of our Saviour to raise moral Instructions as of his love to mankind readiness to help of his power mildness obedience patience and long-suffering c. this is to do as Moses did Exod. 15. to sing songs unto the Lord and to render him praise But this is not all But to mind the Spirit and life couched under the Vail and Curtain of the Letter Viz. The living bread which cometh down from Heaven which will make us live for ever To eat of Christs flesh and drink his blood is meat indeed and drink indeed Moses brought not the Children of Israel into Canaan therefore as 1 Cor. 10. 11. All things happened to them in figures in types and shadows As his face so his words were Vail'd So to us now Till Christ be pleased to Reveal the Mystery of the Word the Truth is hid and kept secret For as 't is said of our Saviour Without a parable spoke he not unto them but to his own Disciples He declared and opened every parable Mark 4. 34. And as he spake nothing without a parable So He did nothing without a parable and therefore without controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the mystery 1 Tim. 3. 16. And for this cause the Son of God was manifested that he might Destroy the works of the Devil 1 Iohn 3. 8. And can we think there are no more Devils to be destroyed yet yes sure Quot Crimina tot Daemonia Yea as many Devils as sins 'T is true that when our Saviour Iohn 19. 30. cryed Consummatum est It is finished There was no more to do That is No more for the fulfilling of the Scriptures vers 28. No more for that individual flesh assumed of the Virgin Mary to suffer But yet there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remnants of Afflictions for Paul to fill up in his flesh Col. 1. 24. So we also and the Rest of the members must bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marks of the Lord Iesus in our bodies Gal. 6. 16. And for certain 'T is better to feel compunction of spirit and the crucifying the Old man in us then to know onely those quaint finical and neat definitions of it which men by their wit and parts have drawn from the Letter to please the ears and fancies of men Making so many divisions and sub-divisions to set forth the Wits of men and not the Truth so much used by many men Know a minutes feeling spiritually is worth seven years speaking To feel these things spiritually Is to be a Door-keeper in the House of God to talk of them or onely to know them Are but The Tabernacles of Meseck and the tents of Kedar And therefore Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. As to instance in some particulars whereby you may enlarge upon any other 1. Was Christ formed in the Virgins womb 't is true so ought we to be as little Children that Christ may be formed in us Gal. 4. 35. That we may become Nothing in our own eyes that so He may be to us All and in All. 2. Was that done by the Holy Ghost coming upon her and by the power of the Most High over-shadowing her so must our spiritual birth be the Holy Ghost must overshadow and sanctifie us and the power of the Most High convert us and turns us from sin to newness of life 3. Was Christ circumcised so must we be circumcised in heart For this is true Circumcision according to Gods own interpretarion Deut. 10. 16. Circumcise therefore the fore-skins of your hearts Stephen complained of the Jews for want of this O uncircumcised in hearts and ears Acts 7. 51. And Paul saith Rom. 2. 29. Circumcision is that of the heart in the spirit not in the Letter 4. Did he grow in wisdom and in stature and in favour Luk. 2. 52. so ought we to incre se with all the increase of God and to grow from grace to grace Col. 2. 19. 5. Did he dispute with the Doctors and captivate their judgements Convict their thoughts and overthrow their reasonings in the Temple so must he do in us bring every thought though never so high to the obedience of Christ 2 Cor. 10. 5.
own souls and you shall better consider and know his malice not onely to the bodies but to the souls of men as t is said 1 Sam. 18. 10. Saul was vexed by an Evil spirit so when you hear of casting out of Devils Take heed lest your selves fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the snares and nets and condemnation of the Devil Further to this point St Paul saith 1 Cor. 12. 4. that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differences of graces yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one spirit As there are the graces of wisdom of Knowledge of faith All different in their several acts operations and degrees yet flowing all from the same spirit so I may say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differences of sins and lusts in the soul some being spiritual wickednesses others carnal and fleshly some for stature and growth like the sons of Anack mighty and great and strong others of a less and lower size Differences too there be in sins length and time as Iob saith His bones were full of the sinnes of his youth Some do not leave their sins but increase them and carry them in them till they dye and they grow strong and numerous even to a Legion of Devils There be some also that though they come up in a night yet by the blessing of God they are wasted and gone in a night like Ionahs Gourd they are like a wafaring man of no continuance they take no deep rooting in the soul There are differences too in respect of obstinacie purpose of mind malice and HATRed of God c. some going before others others following after unto judgement as the Apostle speaks It was said to Ierusalem Thou hast justified thy sister Sodom in all her abominations Ezek. 16. 51. her sins did exceed for grievousness those of Sodom and yet all sins of what nature or quality soever how different soever they be are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Evil One in us The Devil and though as our Saviour saith Mat. 15. 19. Out of the heart proceed evil thoughts thefts c. yet these are suggested into the heart by Satans malice and policy As t is said of Iudas That the Devil put it into his heart to betray His Master So that it is not onely Hard but impossible for any man that hath not been rapt up into the third Heaven To know How God sends Good motions into souls whether by Angels or not Yet I am sure though the Apostle saith That to will is present with me Phil. 2. 13. But yet that will is from him For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above and cometh down from the Father of Lights Jam. 1. 17. Nay all natural actions as to think and to do or to move c. are all of him from him and by him For In him we live move and have our BEING And As hard it is to say directly Though the Prince of this world Joh. 12. 31. The God of this world 2. Co. 4. 4. very lofty titles you see are given him by the Holy Ghost To shew what great power he hath I say 't is very hard to know How he Tempts and moves us to Evil whether by His Angels or not For HE hath Angels called properly and peculiarly HIS Mat. 25. 41. Prepared for the Devil and His Angels and termed The Angels that sinned 2. Pet. 2. 4. And again 't is said He drew the third part of the Stars from Heaven when he fell And the Devil is called The King of the bottomless pit Rev. 9. 11. Sure I am that there are great store of several sorts of Evil spirits For there is The spirit of jealousie Numb 5. 6. The Evil Spirit of lying 1 Reg. 22. 22. The spirit of deep slumber and sleep Isa. 29. 10. The spirit of this world 1 Cor. 2. 12. The spirit of dissention Judg. 9. 23. The spirit of perversness Isa. 19. 14. The spirit of wheredom Hosea 4. 12. 5. 4. And the spirit of seducing 1 Tim. 4. 1. And once for all As we read of the Spirit of Christ so also do we find the spirit of Anâ—ichrist 1 Ioh. 4. 8. And yet necessary it is thâ—â— thâ—s it should be I say Necessary with that necessity of which our Saviour speaks Mat. 18. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that offences should come For As in visible things there is no change without corruption so in civil things Lex non est posita justo sed injusâ—o The Law is not made for the righteous but for the transgressors for the lawless and disobedient as the Apostle saith And so and no otherwise is it in spiritual things Men cannot imagine How God should have made known the Riches of his goodness Rom. 2. 4. if no Evil had been nor The Greatness of the Riches of his Glory Rom. 9. 22 23. if there had been No vessels of wrath and dishonour Fitted for destruction Neither should he have shewn the Depth of his wisdom and knowledge Rom. 11. 33. If there had been no folly and ignorance Nor yet The riches of his grace Ephes. 1. 7. If there had been None that stood in need of pardon and grace Beloved How could the sons of men have known or understood Either the plenteousness of His REDEMPTION If there had been no Captives Or the exceeding greatness of his love wherewith he hath loved us in Christ If there had been none that were his Enemies and hated him So that now I will say of the Devil and his Angels as once Augustine said of Original sin Whereof after he had long disputed whence it should flow and proceed at length he concludes That it is A more vain and fruitless thing to stand disputing about its Rise or Original when as we feel the flames of evil concupiscence in our selves still Burning then it is for a man when he finds his house on fire to stand still Demanding how the fire came but doing nothing to quench it Or whereas he should find his son fallen into a well ready to be drowned yet should stand still Asking How he came to fall in but not using any help or means to get him out and so save his life So may I say of the Devil and his Angels It being so that they Are And that they are so Active and Destructive to men and that they move in Rule and reign in the Children of disobedience and have already climbed our works and are gotten in our very hearts and there wound kill and slay if we did but see it so I say 'T is but a fruitless question to enquire how they entred or came into us or of what they are made or what Power they have to do us mischief or the like But sure I think it is our best policy and greatest wisdom to
the souls Teacher she is still turning aside to the creatures p. 97. A sweet illustration thereof by a comparison p. 99 c. If we love Iesus Christ love will not suffer us to be our own but his p. 104. The heads of a Sermon on Rev. 2. 17. To him that overcometh will I give to â—at of the Hidden Manna c. ALL the words of God have not onely a dead letter but a living sense in all ages alike p. 109. Overcomers do eat this Hidden Manna and these that eat overcome p. 110. Three things laid down to understand the text 1. All the seven promises to the Churches though diversly exprest are but one and the same thing in it self p. 111. 2. They all imply that which is here began in this life and to be perfected in that to come p. 113. 3. Not one promise to be understood according to the letter yet the letter undeniably true p. 115. As Gods wayes not like mans so not his Covenants nor Knowledge nor Love nor Hatred Election or Reprobation c. p. 118. Mans foolish wisdom would square out God like unto himself else not own him nor his wayes p. 110. Which things should have been enlargâ—d because therein there are so many mistakes but time prevented ib. A Sermon on Jer. 6. 13. From the least of them even to the greatest every one is given to covetousness c. THe whole house of Israel Accused Condemned of Covetousness p. 122. This Indictment includes 1. Fault 2. Extent 3. Intention 4. Râ—proof Sentence p. 122. Covetousness hard to be uncased it ever wears a cloak p. 124 A competency ought to be the limitation of our desires A Question answered what is sufficient or a a competency p. 125 c. Wherein Covetousness consists 1. Eager desires 2. Inordinate love p. 126. The covetous man known 1. By his course of life p. 127. 2. By his Company p. 128. 3. By his Breath ibid. 4. He can dispense with any sin p. 129. 5. He is a man of all arts or no art ibid. The Covetous and Covetousness in Scripture rankt with the vilest sinners and sins p. 131. No Saint read of in Scripture though stained with other sins yet not with this and why ihid c. Covetousness the breach of all the Commandments shewed particularly 136 to 148. 2. Head the Extent t is Epidemical p. 149. How particulaâ—ly to 1. Kings ibid. 2. Noblemen ibid. 3. Rich men p. 150. 4. Learned men ibid. 5. Wise men ibid. 6. Poor men p. 151. 3. Head the intention which is the greatest aggravation They give themselves up to it p. 153. 4. Head the Puâ—ishment of this sin of Covetousness p. 155. First The peculiar plagues are either 1. In his body p. 157. 2. In his goods ibid. 3. In his posterity ibid. 4. In his soul ibid. Secondly in Gods denying them the use p. 159. Depriving them of the possession ibid. Six Remediâ—s 1. Faith p. 163. 2. Sobriâ—â—y ibid. 3. Tâ—mperance ibid. 4. Abandon conceit of contâ—nt in them ibid. 5. Compare if ye are able and view them with the true riches p. 165. 6. Pray for a right knowledge of both ibid. A brief Exposition occasioned by singing Psal. 148. THere is a threefold siâ—ging with the lips with the spirit and with understanding we may sing with lips and with zeal as the Aposâ—le saith of knowledge yet not with understanding p. 167 c. Two things in this Psalm hard to be undâ—rstood p. 168. 1. That David doth exhort unreasonable creatures to praise God ibid. 2. That he calls upon the deepâ— and seas and all vegetative and inanimate creatures to do this dâ—ty ibid. Some Reasons given in answer viz. four p. 169. How even the dumb and deaf creatures sing aloud Gods praise p. 170. Wherein these creatures may be said to have Religion p. 171. Religion of men consists of four parts and how agreeing to the creatures p. 172. 1. A Creed and therein they give testimony to some of his Attributes ibid. 2. Petition p. 176. 3. A Decalogue p. 178. 4. Sacrifice p. 179. Uses 1. To make us ashamed of our backwardness to this duty p. 180. 2. To take notice of the vast circumference of Gods Kingdom ibid. 3. To go boldly to God in the name of Jesus Christ p. 181. 4. To look upon all the Creatures as Angels on Iacobs Ladder ascending and descending according to his commission p. 182. 5. Because it is impossible to find out the â—â—finiteness of Gods praise by all creatures therefore to take notice they all cry Plus ultra look beyond us p. 183. 6. Take heed of abusing any creature t is enough that we may use them ibid. A Sermon on Luke 2. 40. And the child grew and waxed strong in spirit filled with wisdâ—m and the grace of God was upon him THe words contain 1. A History 2. A Mystâ—ry p. 187. The History brief and shews onely the truth of Christ his Humane nature Hypostatically united to the Divinity ibid c. That which is more material is the Mystery p. 189. The Letter of the Scripture kills and how p. 191. What imitable actions Christ wrought in the days of hâ—s flesh he works stil spiritually the other though wrought for us yet do us no good except these also be wrought iâ— us p. 193 c. Where we may in pâ—rt take a view of the glory of the great City the Holy Ierusalem spoken of Rev. 21. and what the 12 gates represented p. 196. The Kingdom of God is within us and whereever he is pleased to unvail his glorious presence p. 197. All these things hid to those that stick or rest in the Letter yet the letter not to be neglected p. 200 c. The Apostle his undervaluing Ordinances duâ—ies yea the knowledge of the person of Jesus Christ if they keep us from Christ p. 205. A caution not to make Idols of Ordinances p. 209. Yet high raptures sometimes questionable p. 210. Instances in Baptism p. 211. The Apostles consultation and message to the weak believers Acts 18. p. 213. How the Apostle carries this point very high Gal. 4. 1 2. p. 215. This point pressed in two respects 1. In regard of the Mâ—thods of Satan with men p. 217. 2. From the deception of some pretending to be high in Christianity because much in literal knowledge when indeed they are but Pigmyes and Novices ibid. Appearing in preferring faith 1. Acquired before faith infused p. 219. 2. Implicit before expliâ—iâ— ibid. 3. Formed before all these ibid. 4. In making temporal blessings the main of their desires and prayers though professing the contrary p. 220. After what manner grown Christians pray for temporal blessings p. 222. Four several affirmations by the Author concerning praying for temporal blessings p. 224. Three dâ—grees of the excellency of prayer ibid. Which Honouâ—able p. 229. More Honorable ibid. Most Honorable and that which wears the Crown above all and to pâ—ess to attain the last
This is the Shadow of that House of Clay Where dwelt a Soule that richly did Display Such Light of Trueth abroad as did Viseal The Book of God and Hidden Things Reveal But hauing left That House now dwels Aboue In those Bless'd Mansions of pure Light Loue. T. Cross Sculpsit M B THE Gospel-Treasury Opened OR The Holiest of all unvailing Discovering yet more The RICHES of Grace and Glory TO THE VESSELS of MERCY Unto whom onely it is given to know the Mysteries of that Kingdom and the excellency Of SPIRIT above LETTER POWER above FORMS TRUTH above SHADOWS In several Sermons preached at Kensington elswhere By JOHN EVERARD D. D. deceased Whereunto is added the Mystical Divinity of Dionysius the Areopagite spoken of Acts 17. 34. with Collections out of other Divine Authors translated by Dr. Everard never before printed in English 2 Cor. 3. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the letter killeth but the Spirit giveth life Verse 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 1 Cor. 2. 6. Howbeit we speak wisdom among them that are perfect even the hidden wisdom of God in a mysterie London Printed by Iohn Owsley for Rapha Harford at the Bible and States-Arms in Little Brittain 1657. To all those who through the power of Christ in them have attained to esteem it their Wisdom long to be despised accounted Fools by the World 〈◊〉 his sake and the Gospels whose knowledge â—isdome and Guifts hath made them not Great and 〈◊〉 according to the custome of the World but Little yea Nothing in their own esteem who notwithstanding are the True Of-spring of God the Only Right-Wise and Honourable with Him and the Excellent upon Earth TO such only are these Sermons dedicated they knowing what these things mean but not to the Great and wise men of this world For saith our 〈◊〉 All men cannot receive these sayings Mat. 〈◊〉 11. A rich man can hardly enter into the Kingâ—â—me of heaven nor he especialy who is Rich or 〈◊〉 in his own esteem Nay It is easier for a 〈◊〉 or Cable to go through the Eye of a 〈◊〉 Needle then for a Rich man to enter into 〈◊〉 Kingdome of God And saith our Lord 〈…〉 I say unto you Except ye be converted 〈…〉 little Children ye cannot enter therein But whosoever shall humble himself as a littâ—â— child The same saith he mark the word 〈◊〉 no other shall be greatest in the Kingdome of Heaven These onely are they that can Deny theâ— selves in all things and take up their Crosse daâ— ly following their Lord and Master in the samâ— path he hath trod out before them being 〈◊〉 with his own Baptisme they wait upon 〈◊〉 as his serâ—ants and covet to be like him In all his afflictions reproches and death 〈◊〉 meek how lovely how courteous how 〈◊〉 how amiable how gratious was he 〈◊〉 all his behaviour How ready to pardoâ— and pray for his enemies There was no guile founâ— in his mouth He never reproached the vildest sinner how patient meek and loving was he 〈◊〉 them how did he pitty and tender them anâ— weep over them because they were so fast bounâ—â— in Satans chains Only he fell very foul on the 〈◊〉 and dissembling Outside Religion of thâ— Pharisees their gilded seemingly Holy outsides He could never endure Because though therâ— was an unreproveable and glorious outside yâ— within nothing but Stenches rottenness and 〈◊〉 bones like unto gilded and stately Sepuâ—â—chers without but within all manner of rottenâ—ness and loathsome Stenches And he chose raâ—ther to keep company with the grossest sinner the Publicans rather then with these Because themselves and others had so high an esteem of them and thought them righteous by reason of their grave and demure outsides to make others believe it was so or rather better within when it was quite otherwise He sought not Himself nor his own glory but the glory of his Father He endured the Cross despised the shame His life was to go about doing good even to his enemies He would gladly have done good to the proud Pharisees but they could not endure him because he did not reverence and admire them as others did but dishonour them and discover their nakedness and loathsome insides Those that are his servants they in their measure strive to follow their Master in all good things They have the same spirit Full of meekness and tenderhartedness to all Free and ready to do good they love all creatures for his sake they can see no creature in want but their bowels Yearn to help them being much troubled if they have not wherewith to supply their wants These indeed like their Master can Welcome the Crosse yea kisse the Crosse every day and expect bearing of the Crosse in every thing they do whether they be Actions Civil or Spiritual in their Almes or Charities to men or their religious Worship and duties to God They in all bear the Crosse alwaies about them Therefore that of the Papists to me is a pretty Embleme of these mens lives in this regard though they abuse it in an external outward foolish and Superstitious way but the Morral and signification to this purpose is by some very aptly applyed Viz. Every thing they have to do with or what ever they begin or go about The Crosse The Crusifix as they call it must be made upon it when they rise or when they go to bed or whatever they do they will not forget that so is it very truly and really applyed to these men And the more they esteem themselves Blessed for the Papists think themselves Blessed by doing it externally and the fewer Crosses they use the more they think are their curses But in this sence I am sure t is a real truth That these Self-denied Little-Ones know by experience then whom for any to offend it were far better for him That a Milstone were hanged about his neck and sunk headlong to the bottome of the Sea That the more of the Crosse they bare they reckon they are the more Rich the more Happy This taking up the Crosse and Denial of themselves they account it their Life their Portion their Inheritance their Blessing their Crown yea indeed their Heaven upon Earth As for all the things of this world they sit as loose to them as Elijaâ—'s Mantle which as he Ascended fell from him to the Earth to which it belonged These Souls they willingly and freely have departed from the love of this World and expect no love from it but rather Hatred but they having found the Pearl of great price of invalluable price they slight all Sell All for this Pearl For they have resolved and concluded in their souls in good earnest as it is Prov. 4. Wisdome is the principal thing therefore say they I must what ever I
despise it we ascend not nor set our feet aright on those six steps ascending up to the Throne of Grace Peace and Rest truly and lively explained in this book to wit 1. Condemnation 2. Annihilation 3. Abdication 4. Indifferency 5. Conformity 6. Union or Deiformity the very Throne it self and compared by the Author as you shall find in this book to the six steps leading up to Solomons Glorious Throne Where are the men now who desire to climb these steps but generally all men account them mighty difficult and painful and therefore decline them men rather descend them then seek to ascend how low and how poorly do most men yea most Professors live how bound up to the world they live altogether unto pleasures or profits and to themselves not unto the Lord and yet t is certain He that will be my disciple must deny himself and take up his Cross Actions not forced or compulsotory but free and voluntary few now seek the glory of God or the good of others but mind themselves love themselves provide for themselves so that they are rivetted into and fastened unto the earth Is this to live by faith to live to Christ Can such men say I dye daily with the Apostle 1 Cor. 15. or I am crucified to the world and the world unto me or can they justifie that they live not but Christ liveth in them or can they plead that they have crucified the old man with the affections and lusts thereof have these men abstained though it may be from outward fleshly lusts yet not from those spiritual wickednesses in high places which also war against the soul O for shame is this to live as Christ lived and to do as â—e did Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him who judgeth righteously And even hereunto are ye called because Christ also suffered for us leaving us an ensample that we should follow his steps 1 Pet. 2. 21 23. Those Primitive Christians those precious jewels of God whose souls are bound up in the bundle of life they counted all but as loss and dross and dung to gain the knowledge of Christ and him crucified they in the first place sought the Kingdom of heaven and its righteousness they took the Kingdom of heaven by violence and these violent ones took it by force Oh admirably active and passive men of whom the world was not worthy they were afflicted persecuted tormented who counted it their joy to suffer for Christ they went to their Rest through the Cross rejoycing that they were counted worthy to suffer shame for his name Those were they that counted not anything no not their lives too dear for Christ and yet in all their sufferings went off Conquerours these found that pearl slighted all and parted with all to get this pearl Behold here is the faith and patience of the Saints Rev. 13. 9. And of this Author we may say he was one that sought after wisdom and found it for he knew the merchandize of it to be better then the merchandize of silver and the gain thereof then fine gold Prov. 1. 4. and 8. And he would often say that he desired to be acquainted with men who had experience of Christ rather then men of notions or speculations that desired to act more then to talk and he did in his publick preaching averr it that though they were never so mean poor and despised by the world yet if they were but acquainted with such experimentall truths as these they were more welcome to him then so many Princes and Potentates and we hope his labours of the like stamp will find the like welcom with such as are experienced and practised in these spiritual truths And to such Auditors he desired to preach to and be acquainted with that he might confirm them in the grace of God We may say here of him and of such high-raised truths as the Prophet Isaiah Isa. 28. 9 10. Whom shall we teach knowledge and whom shall we make to understand doctrine those that are weaned from the milk and drawn from the breasts for precept must be upon precept precept upon precept line upon line line upon line here a little and there a little And such was the counsel of the Author when any came to him either ignorant or full of literal knowledge who usually are full of questions yet are also very ignorant saith he as to Self-denial Annihilation and Resignation which his discerning spirit soon perceived in reasoning with them sometimes alledging to them that of Pythagoras that when any Scholler came to enter himself under him he would enjoyn them to ask no question in three years so that he might teach them as he found them able to receive and at three years end they might then ask him any question but then they had none to ask for he had satisfied all their doubts Or suppose said he there were before you as much meat as you could eat in a moneth if I should enjoyn you to eat it all at a meal or two instead of nourishing it would destroy you whereas if I gave you a moneth to eat it taking your meals orderly and digesting them it would do you much good nourish refresh and strengthen And a narrow-mouthed vessel which holds much in the continent you may fill it with precious liquor and so preserve it if you pour it in as it can receive but if ye pour in too fast ye spil and spoil that which hereafter may support your life Nor do we put young Schollers to learn Latin or Greek at the first entrance but we instil learning by degrees as they are able to suck in and receive with these and such like expressions would he perswade them to wait with patience till God were pleased to reveal and the same counsel do we give to all who cannot be satisfied presently with these things but let them read ponder and wait and those that hunger and thirst shall be filled And truly they are but as St. Iohn and Ieremy say One of a City and two of a Tribe that shall come to Zion who can attain this salvation few there be that enter into this strait gate For wide is the gate and broad is the way that leadeth unto destruction and many there be that go in thereat but strait is the gate and narrow is the way that leadeth unto life and few there be that finde it And in reading these Sermons you may observe the Author cuts his way clear between First the meer Rationalist who will square out God according to his own reason or else he is no God and herein also including the Formalist and Secondly the Familist who saith he lives above Ordinances and so hath quite left all Religion and by degrees hath turned licencious Ranter which are the main points now in agitation and the two great rocks against which so many either against the one or the
other have split their vessels in these days But the Author so clearly distinguishes that he misseth both Rocks and carries on the truth Amain with Top-sail against all battery and opposition Here ye shall finde the vail rent and the last shadows vanishing and some Rayes of the glory of the holiest of all appearing being hid from ages and generations but in these last times upon the bringing in the fulness of the Gentiles and for the calling of the Iews more brightly breaking forth revealing the mystery of the Scriptures or the marrow of the true word of God which endureth forever wherein the Life and Spirit of the Holy Word is clearly distinguished from the outward and killing letter comparing spiritual things with spiritual that all those errors differences revilings and bitter censurings so much broken forth of late occasioned by resting in the letter may now vanish and make haste before the presence of the Lord and the glory of his coming whose fan is in his hand and he will throughly purge his floor and gather the wheat into his garner but will burn up the chaff with unquenchable fire And will baptize his own people with his own Spirit with the Holy Ghost and with fire Howbeit we speak wisdom onely among them that are perfect yet not the wisdom of this world nor of the Princes of this world which comes to nought But we speak the wisdom of God in a MYSTERY even the hidden wisdom which God hath ordained before the world unto our glory which none of the princes of this world knew 1 Cor. 2. It is written Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for those that love him having revealed them unto us by his spirit And if in this life onely we had hope in Christ we were of all men most miserable 1 Cor. 15. 19. We are fools for Christs sake but ye are wise we are weak but ye are strong ye are honourable but we are despised 1 Cor. 4. 10. Let no man deceive himself if any man among you seemeth to be wise in this world or to himself let him become a fool that he may be wise 1 Cor. 1. 18. For the preaching of the CROSSE is to them that perish foolishness but unto us which are saved it is the power of God verse 18. But the foolishness of God is wiser then men and the weakness of God is stronger then men verse 25. He that is spiritual judgeth all things yet he himself is judged of no man verse 15. The Spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. And the anointing which you have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you all things and is truth and is no lye and even as it hath taught you ye shall abide in him 1 John 2. 27. If any man have an ear to hear let him hear Verse 10. Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy Jude 24. and to do exceeding abundantly for you above all that we can ask or think according to the mighty power which worketh in you unto him be glory and majesty dominion and power in the Church by Iesus Christ thoughout all ages world without end Eph. 3. 20. The grace of our Lord Iesus Christ the love of God and the communion of the Holy Spirit be with you all Amen Rapha Harford An Approbation THe publisher of this Book is desirous that it might pass with some testimonial into the world but it needs not testimony from man for I find it imprest with such a Divine Image and bearing such clear lineaments of Heaven-born truths as testifie it to be of God and therefore strongly bespeaks us to receive it as into our houses so chiefly into our heaâ—ts I dare assure thee Reader if thou hast received a spiritual relish thou shalt taste much sweetnes in it And if thou canst rejoyce to be laid low and made nothing that God may be exalted and made all in all then shalt thou find here that which will help thy joy and let me intreat thee That as thou readest the Book to read also thine own heart and by this thou mayest come to find thine heart in the Book and the Book in thine heart and will make thee fall upon thy face with that Ideot and worship God and report God is in this word of a truth 1 Cor. 14. 25. Some are casting off the letter of the Scripture others resting in it some are despising Ordinances others overvaluing them I find the Author walking warily betwixt both giving due honour to the letter and the form while he is exalting the Power and the Spirit incomparably above both And thou shalt find him laying the Ax of truth and the Edge of his Spirit to that cursed Root of Self-Approbation in man which is daily bringing forth such bitter fruits in his heart in his life and in the world and yet remains unseen and untouched in the hearts of many that would be thought to be arrived at the brink of perfection while they scarce understand wherein the great imperfection of the natural man doth lie Some expressions in thy reading may seem harsh or obscure to thee as they did to me but if thou comparest one place with another thou wilt clearly see what the Author means and shalt find his whole discourse to have a Sacred tendency to lay man low and so to put him into a Rich capacity of coming in to the nearâ—st fellowship with God so that while some seek to build up themselves upon the deceitful foundation of corrupted nature and struggle though in vain in the light and power of it to advance towards perfection He is planting his spiritual Artillery against it to throw it into the dust that man may come to be surely bottomed upon the Righteousness Power and Wisdom of Iesus Christ which is the onely foundation that God hath laid and the Gospel revealed And in some things you must give him a latitude to his judgement as thou desirest to thine own in other If thou findest some truths delivered and inforced with reiterated expressions consider they were delivered for the most part in several Congregations so that in some particulars the same things may be re-inforced but yet with more lustrâ— to make Truth more clear And that thou hast them as they were Preached and Pressed in Sermons to the Capacity and Conscience of his Auditors and taken from his mouth by a Notary yet afterward owned and approved by himself and compared with his own notes Read Consider and Try and hold fast that which is good March 26. 1653. Tho. Brooks M. Barker Imprimatur Ioseph Caril Decemb. 6. 1652. In remembrance of the Author and upon view of his Essigies and SERMONS HIS ICON curiously
engrav'd sets forth His outward feature not his inward worth His body was his souls dark vail and skreen So that his excellent substance lies unseen The hearing-ear and seeing-eye are blessings rare He furnish'd was with both for â—was his care To preach and practise true Self-denial Whereof these labours give sufficient trial In 's laâ—er dayes while here he had abode His life was joyn'd and hid with Christ in God How others might this spiritual method know His Life and Doctrine in this book do show True godliness is a MYSTERY long conceal'd But truly in these Sermons 't is reveal'd What good thou findest let not man be prais'd But to the Lord let all your hearts be rais'd L. D. The Titles Contents and Texts of both parts of this Book Christ the true Salt of the Earth IN one Sermon Preached at Islington Publike-meeting place on Mark 9. 50. Have salt in your selves The Star in the East leading to the true Messiah The Mystery of Christ crucified The spiritual crucifying the true Messiah In two Sermons at a private Meeting at Kensington near London on 1 Cor. 2. 2. But I determined to know nothing among you save Iesus Christ and him crucified Of suffering and reigning with Christ. In eight Sermons at Kensington Publick meeting-place on Rom. 8. 17. If so be that we suffer with him that we may also be glorified together The dead and killing letter the Spirit and the Life Shadows vanishing some rayes of glory appearing In four Sermons at a private meeting at Kensington on Iosh. 16. 15 16. And Caleb said he that smiteth Kiriathsepher and taketh it to him will I give Achsah my daughter to wife c. The second part Militia Coelestis or the heavenly Host. In two Sermons on Psal. 68. 17 At Giles Cripplegate London The Chariots of God are twenty thousand thousands of angels the Lord is among them as in Sinai in the holy place Where Christ feedeth and where his flock resteth In two Sermons on Cant. 1. 7. at Highgate Publick-meeting place Tell me O thou whom my soul loveth where thou feedest where thou makest thy â—â—ocks to rest at noon for why c. Of eating Hidden Manna The substance of a Sermon preached at a Lecture in the Old Jury London on Rev. 2. 17. To him that overcometh will I give to eat of the Hidden Manna Covetousness Anatomized or the generality of Covetousness The substance of several Sermons preached at Putney near London on Ier. 6. 13. From the least of them even unto the greatest every one is given to Covetousness and from the Prophet even to the Priest every one dealeth falsely The PLUS ULTRA of the Creatures A brief Exposition on Psal. 148. spoken privately in Old Street London Milk for babes meat for strong men The substance of several Sermons at Kensington Publick meeting-place on Luke 2. 40. And the child grew and waxed strong in spirit filled with wisdom and the grace of God was upon him The Mystery or the Life and Marrow of the Scriptures An Exposition in two Sermons on Exod. 3. the 6. first verses at a private meeting at Kensington Moses kept the flock of Iethro his father in Law Priest of Midian and he led the flock to the backside of the desart And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush c. True and divine Exorcism or the Devil conjured by Iesus Christ. The substance of several Sermons preached at Kensington Publick meeting-place on Mark 1. 25 26. And Iesus rebuked him saying Hold thy peace and come out of him and when the unclean spirit had torn him and cryed with a loud voice he came out of him All power given to Iesus Christ in heaven and earth In one Sermon preached at a Private meeting in Old-street London on Mat. 28. 18. All power is given to me in heaven and in earth Whereunto is added some Collections by Dr. Everard out of some Divine Authors as being things suitable to his preaching and giving further light each to other viz. To him who is in the light 1. DIonysius the Areopagite his mystical Divinity 2. Certain grave and notable sayings in Latin and English 3. Sayings of a certain Divine of great note and name 4. A lovely glass or example of our Lord Iesus Christ taken out of Taulerus his works 5. Another short instruction out of the same Author 6. A short Dialogue between a learned Divine and a Beggar TO THE READER OF Dr. Everards SERMONS Christian Reader AS there were many causes of delay in publishing these Sermons so there are also in bringing them to light now The time when they were preached was in the dayes of the last Bishops who endeavoured the strangling of many Truths in the birth as Pharaoh the children of Israel lest they should increase and multiply to discover and suppress their deeds of darkness to that end High-Commissioning many precious and bright-shining lights whereof this Author was in the number laying as their manner was many foul things to their charge which they never knew as David said of himself by his enemies thereby making a great noise to amuze the people in medling with such men and to colour their wicked designes for the suppression of light and men of light as if they were guilty of foul Doctrine or foul life or both and though they could prove nothing against them yet keeping them in their Courts if possible to aw and vex them if they could not suppress them The Author hereof being spotless in either especially since God in a special and extraordinary manner appeared to him in him in his latter dayes for he confâ—ssed with the Apostle Paul Eph. 4. 17 18. that in the dayes of his former ignorance and vanity he walked as other Gentiles and as men living without God in the world in the vanity of his mind having his understanding darkened being alienated from the life of God because of the blindness of his heart which no doubt our merciful and ready-pardoning God had forgiven though men could not or would not forget which he regarded not much God speaking peace and parâ—on to his soul. But afterward he desired nothing more then to bring in others to see what he saw and to enjoy what he enjoyed and to clear truth to them in either respect he oftentimes averring as to others so to the Publisher hereof that his trouble was not for self-sufferings but that truth should be any way obstructed or defamed through him And he having once obtained of their Court to refer the accusations in either kind but especially for Doctrine and for Conventicles as they called them kept by him to reason out his judgement and what he had delivered with four Bishops members thereof or any three of them In this he rejoyced so as in nothing more so he exprest and we judge and not without good ground he taking abundance of pains and travel to
obtain this meeting and several times procured two but never could get three of them together to confer with and to give an account of whatever had been delivered by him which That he might vindicate Truth much hungred and thirsted for what the cause may be of such backwardness in them we leave to others to judge of But it may be if they would have met they might have learned that which they never knew For as truth is strongest so God had wonderfully come into him and declared himself by him in his late years and made him as it were a Sampson against the numerous Philistims and a David against the huge and mighty Goliahs of those times for even then in his dayes some of his acquaintance and followers who indeed were very knowing men and pretended High things as indeed they were but abused by them to great lieâ—nciousness making even those precious 〈◊〉 an occasion to the flesh insomuch that he 〈…〉 to threaten prosecution of them to 〈◊〉 for their vile words and actions if they so persisted after so often Admonition and he forbâ—d their following or hearing of him except they came with affection to truth and with desire to be built up in the most holy faith yet as he was a man of presence and Princely behaviour and deportment and fit to accompany such so he was also familiar even with the meanest and if willing to be taught he was as willing to instruct and teach them and they were upon this account more welcome to him then Lords or Princes imitating the humble carriage of his Lord and Master he not thinking it any disparagement to accompany with the worst and lowest of men so he might do them good for he knew he was not sent to call the righteous but the sinners nor to heal the whole but the sick not the Iusticâ—â—ries and those who though they may be large in confession of sin yet really see but little in themselves and less to repent of Insomuch that those who were about him either in sickness or health would often say they gat more good instruction from him in discourse then by many Sermons of other mens he being still forward if they were backward to take occasions to communicate some Divine truths so that he won their attention to hearken to him as Christ did Maries who chose that better part which should never be taken from her And when they were backward to enquire of him he would move them to ask him questions if they had any doubts or questions to propound then for saith he when I am gone many will miss me therefore I desire you would make use of me and get what you can by me while I am here and the more you so do the more welcome but Christ I know will be a Teacher to those that are his He was also a man of a choise couragious and discerning spirit endowed with skill and depth of learniag judgement and experience to mannage what God had though but of late revealed to him as he often would say affirming he was now ashamed of his former knowledge expressions and preachings even since he commenced Dr. in Divinity although he was known to be a very great Scholar and as good a Philosopher few or none exceeding him yet when he came to know himself and his own heart and also to know Jesus Christ the Scriptures more then Grammatically literally or Academically viz. experimentally he then counted all those things even all his acquired parts and humane abilities loss and dung for the excellency of the knowledge of Iesus Christ and him câ—ucified not onely externally but particularly buried and risen again in himself and for that blessed sight to see how the Scriptures were daily fulâ—illing in himself and others they concerning as much all times all men and all ages as those of whom they were the history wherein lies as in these Sermons he sheweth the chief excellency fatness and marrow of the Scriptures and without which the word is of so little use to us that to us it is not the word of God which the Apostle saith Heb. 4. is quick and powerful and mighty in operation sharper then a two edged sword and peircing between even the joynts and marrow as he also largely in several parts of this Book sheweâ—h And this was the alone knowledge whereby he was crucified to the world and to himself And thereby his depth in learning and Philosophy being sanctified they so much the more confirmed and centred his spirit they brought him to his heaven home and rest even into that ever blessed union and communion with God which before was but skin-deep learning and Philosophy as he termed it And the couragiousness of his Spirit was such when he was but a bare literal University Preacher as he afterward still called himself that he was the onely man that opposed preached against and held it out to the utmost against the late Kings matching with the Infanta of Spain when others durst but whisper their consciences and thoughts he chose Texts on purpose to shew the unlawfulness and the great sin of matching with Idolaters being often committed to prison for it when he was Preacher at Martins in the Fields and then by the next Sabbath day one Lord or other would beg his liberty of the King and presently no sooner out but he would go on and mannage the same thing more fully notwithstanding all the power of the Bishops being committed again and again being as I heard him say six or seven times in Prison insomuch they coming so oft tâ— King Iames about him he began to take more notice of him asking What is this Dr. Ever-out his name saith he shall be Dr. Never-out Then began the Bishops for this to be his 〈◊〉 adversaries fetching him up into their High-Commission and never left prosecuâ—ing him until they had took from him his Benefice being four hundred pounds a year And at his second convening thither spoken of before 〈◊〉 threatned him he would bring him to a morsel of â—read and all because he could not have his will of him to make him stoop and bow to him And where is the man that hath adventured for all their forward and great professions so far as he hath done in discharge of duty and consciencâ— because he thought he was bound thereto by command from God! And yet for all this as he said of himself â—his he did by a meer power of self from natural abilities and from the power of the old man suggesting and working in him and carrying it out with much boldness mâ—gnanimity and true zeal as to mans judgement Oh! what great things may men do this way externally and have no principle of grace or true fear of God! yea not onely to the loss of Means and Liberty but to the loss of their heads and lives and meerly out of Vain-glory or some such Self-interest and herein truly is little
the soul then and not before expect to hear and see God God is never seen or heard but when all things in us as of us are at rest Those that come and acknowledge him and deny themselves and all they are even all their parts both of Nature and Grace these are come to enâ—oy their rest these onely keep Subbaths these are they that have overcome and are set down with him in his throne even as he hath overcome and is set down in his Fathers Throne In the evening it is said God came into the Garden and called to Adam in tâ—e cool of the day Gen. 3. 8. that is when the heat of Adams lust and self-will was over till then lust made such a noise in Adams soul God could not be heard Then the Lord God puts Adam upon the examination of his soul Adam where art thou whâ—t hast thou done hast thou tasted 〈◊〉 eaten of thine own will that forbidden frâ—it whiâ—h 〈◊〉 shalt find the very eating or tasting will be death to thee which every soul thâ—t God hath really spoken to findes true in his own feeling and experience Thus have we run through this hour allotted it may be God may open your eyes that you may see into these things and I pray God you may even far beyond what I am able to express that you your selves may say and feel that this knowledge is that one thing necessary For this is that word which if you believe not will be the savour of death unto death but if believed and received will be the savour of life unto life THE STARRE IN THE EAST Leading unto the true MESSIAH 1 COR. 2. 2. But I determined to know nothing among you save Iesus Christ and him crucified In two Sermons Preached at a Private meeting at KENSINGTON BEloved there are such things In-wrapt and folded up in the sacred Sriptures of God Almighty which being once known he that knows them in a right way he need not with the Apostle here being taught by the holy Spirit deire to know any thing more And because the treasure that is in these words and also in all the words of God is so fast lockt up so that no natural man can come at them he knows nothing of them for he perceiveth not the things of God neither indeed can he for they are spiritually discerned Therefore let us implore and beseeâ—h his help who hath the keys to open the seven seals as it is in the Revelation of S. Iohn He who onely was counted worthy to open the book that He may unloâ—k and reveal to us these precious mysteries I determined to know nothing among you c. What doth the Apostle mean by these words was he a man that knew nothing or was he an ignorant in all those other things and therefore sleighted them That because he had no learning therefore sleighted learning No 〈…〉 me leave to tell you He was no Fool he was 〈…〉 he was no Babâ—â— no not in all that great and â—hiefest learning which was in his time accounted so highly of for he was as great a proficient Therein as most of them all He was brought up as he â—aith of himself at the feet of Gamaliel and he waâ— a great man in the learning of the Pharisees who were at that time the onely learned men of the Church yea of the whole world Insomuch that they were had in reverence of all because they thought these Rabbins had all knowledge that these were the onely men to whom God himself opened and revealed himself So that he was counted a madman or a fool one led with the spirit of error and schism that should dare to oppose or speak a word against them Yet our Apostle here being inferiour to none of them all and could have gone their paths to have gotten their estimation in the world if he had then seen any excellency in them as before he did he could have gloried after the slesh as well as they But now having to do with these Corinthians and seeing the vanity of all humane learning without this knowledge he layes all aside and undervalues all as dross and dung and comes to them in wonderful plainness of speech that he might preach to them Iesus Christ and not himself as they did to gain honour and profit in the world and to make themselves great in the esteem of others it was death to them to fail of these ends These they put so 〈◊〉 confidence both Preachers and People in this kind of way and in this learning being onely litterally learned and knowing in the Scriptures onely Externally so that all the world was undervalued to them for so it was at that time All this great fabrick of the world was divided into two parts onely viz Iews and Barbarians if they were not Iews they were Barbarians and Heathens And this kind of learning was then and so alwayes is accompanied with all manner of riches and honour with all the glory and splendour of the world every man bowed to their parts and worth they were presented with gifts and it was accounted a great honour to have them accepted by them they were repaired to at all times As to resolve doubts and give counsel c. they were as Oracles in the peoples esteem generally And he that went not this way was like to lead an obscure beggerly life no body taking notice of him scarce having a hole to put his head in nay He should be sure to be trampled down and cast under foot by these great men by their great blustering and by their great parrs and by their great learning The foxes have holes and the birds of this world have nests but the Son of man hath not where to lay his head Well notwithstanding all this our Apostle sticks not at it but layes all aside learning credit honour and dishonour riches poverty he tramples all under foot and is content to expose himself to whatever their malice could bring about he reposes no confidence in whatever Parts he had equal with them and sayes that he expected and was content to be accounted a Fool and to hide himself and be as one that had nothing in him He will never go about to dispute it out with these great Rabbins that is not the way he knew that would do no good for he had experience that of disputations there was no end for every one stuck so fast and unmoveable to his opinion one to shew his wit and eloquence another to gain honour and riches another because he had declared what he held and being once past the bars of his lips he must not recant and be a flincher and discover his ignorance wherein he had declared so much confidence but must then stand it out to the death so one for one end and another for another mens Ends being infinite and unspeakable so that therein he had no hope Well
you compare me therefore he that compares God to any thing he hath not smitten The City of Kiriathsepher and taken it he hath not married Achsah So likewise the Third Commandment The letter of it commands not to take Gods name in vain or blaspheme his name Now if a man hath â—ot in words blasphemed nor swore an oath but when he hath been called to it he hath done what Moses required and No man else was externally punished but he that externally broke the Letter of the Commandments But Gods name you know signifies his attributes his Power his Wisdom his Iustice his Mercy c so that the Spirit of this Commandment is He that takes or appropriates this Power or Wisdom or Mercy or any other Attribute and saith They are His That he hath either power or goodnessâ— or wisdom or justice or mercy or that any creature hath any of these or whatsoever is Gods Name or That he shall apply These to any sinister by or self-end and doth not at all times use them onely â—o glorifie serve and honour God with them I say this man hath fearfully and desperately broke this Commandment this man hath not onely Buried his talent in a napkin and been An unproâ—itable servant for which the Lord Commands from him to be taken away That which he hath that is That which he seemeth to have To himâ—elf and to other men like himself for which â—nprofitableness he is to be cast into Outer Darkâ—ess where is weeping and gnashing of teeth But then what shall become of him that hath Arrogated purloined and appropriated those things which were but lent him to imploy for his Lords 〈◊〉 to his own self-ends and advantage Nay moreover This man hath subjected God himself to â—erve his turn and his own carnal ends as the Lord himself complains by the Prophet You have made me to serve your iniquities that is you have served your selves with my power and strength and wisdom and goodness and not me nor my ends O Beloved that we could but see all these things in oâ—r selves to shame us and to bring us to nothing that we may put our mouthes in the very dust for these high indignities against the Throne and Scepter of Jesus Christ in our souls Beloved know This is the substance of the Commandment the other part is but the shadow this is the Commandment it self the other is but the Sacrament the symbol the Image And so likewise in the fourth Commandment he that refrained his hands and feet from servile labour and rested did no work nor gathered 〈◊〉 sticks Moses found no fault with them but the Spirit of this Commandment goes farther for he that goes but thus far keeps but the Sabbath of the Ox and the Ass but the Sabbath is to be sanctified what 's that onely to go to Church and hear or read and make a prayer or to do the like at home No no But blessed is the man who keepeth the Sabbtah from polluting it Many think because they are constant in such things as Those that they have sanctified the Sabbath But as I said He that truly keeps the Sabbath Holy he must keep Gods Sabbath Object You will say What is that Answ. He is called The God of Sabbaths not because as many ignorantly think that he is the God of the Sunday more then of the Munday or Tuesday oâ— of the seventh day more then of any other day But because He is the God of Rest for Sabbath is as much as to say Rest Because the creatures are all in motion in vegetation and action and no creature can be at Rest till they return to Tim He Onely is at Rest. All creatures were created by him and are as it were gone out from him as Noahs Dove sent out of the Ark and they rest not One minute till they return into this Blessed Noah again And till He be pleased to put forth his hand and take it in again Beloved know this The most stable and most durable creature that is is in Motion is still and always inchanging It remains not the same not one tittle of time The iron the gold the silver the stones none are at rest no not One minute For could you but shew me any one creature that is at Rest but for one minute I would be so bold as to say It were God and that creature were immortal and everlasting but it is God onely that is at Rest it is He onely that is immortal and therefore no creature can be God Almighty He is the True Sabbath and those that return to be One with Him they onely keep a True Sabbath for God Rested on the seventh day and sanctified it six dayes He was in creating and working while we are absent from the Lord we are in continual travel and labour and so in continual changing till the seventh day come while we are in the world and in the body we must work and be in changing and removing from place to place and doing the actions of creatures as creatures But know as the Prophet saith Arise depart hence for this is not your rest Remember your Sabbath To keep it Holy without turmoils and hurryings after the creatures and learn to live above while you are here below I say Above in the quiet and still Regions Above All the creatures and things below for here in these things you can never Rest But Return to God Return to thy rest O my soul saith David where onely you shall find Rest and there keep your Sabbaths All other keeping Sabbaths is but External and bodily labour and bodily labour profiteth nothing sayes the Apostle yet most men those that not onely profess religion but also most Teachers they are gotten into such a Form of religion and External holiness of Outward and Bodily labour in keeping Sabbaths and other things in religion so that true and real godliness is almost lost and which is most dangerous of all Herein they rest and bless themselves and their disciples Therefore I would gladly disturb them and Rouse them from their Lees whereon they are setled Therefore I say look not among the creatures nor in your External duties nor in Outward keeping of Sabbaths to find your true Rest but onely in your God who is the God of your Sabbaths Then for the fifth Commandement God by the Letter commands us to honour Father and Mother that is to be done To honour and obey those that are our Fathers and Mothers of the body and according to the flesh and those that are termed Fathers and Mothers in regard of their office For my aim is not in this nor in any other Commandement â—o dehort you from doing the External part thereof But when you have done that there you Rest and think you have done some great Act but this is that I say this is not that God chiefly intends but God would by them
all the good things he hath promised we shall say by experience Now we know that heaven and earth shall pass away but not one tittle of his word hath failed We shall then see All Solomons Love-songs fulfilled and never till then And yet Beloved all these things are but dark shadows to the Truth and The Things themselves But to conclude We run over these things for time hastens Those that are brought to this condition To have the vail Rent before their faces They shall see Such things as I am not able to express For eye hath not seen nor ear heard neither ever entred into the heart of man those glorious things which God hath prepared to entertain To Feast such self-denying souls which are both Full Satisfying and Ravishing contentments Beloved these are such things as cannot be enjoyed Seeing them by feeling till the vail be Rent But yet know this t is Othniel that takes this City t is The Lords good time or fit opportunity We cannot take this City nor marry Achsah Calebs daughter when we would but we must wait Gods opportunity when he pleases to give it noâ— in our time but in his time nay we cannot so much as hasten that time When we shall have power to smite Kiriathsepher and marry Achsah no more then a woman in travail by all the means and industry she can use can hasten the time of her delivery We must wait the time Till God reveal for we must take it When he will give it And As He will give it by degrees time after time line upon line and precept upon precept And so We wâ—iting in Gods way He will Reveal and we shall come to understand The Good Will of the Lord One time after another Now A little and then A little line upon line that so you may come To glorifie God your heavenly Father Not that you may bring Honour or Profit to your selves though This be our greatest Honor and profit or take the praise to your selves as though by Your power you had smitten the City or married Achsah And so possessed the Upper and Nether springs the letter and the Spirit Thus to do is not to smite the City You as yet have not smitten it this is not The power of God this is but Your selves this is but by the power of flesh this is but by the power of Satan in us but here is the misery of the Sons of men they are ready to think and believe that they have smitten the City when t is Nothing less they think they know as much as can be known and Glory in this and so look for and give praise and Honour to themselves And if Any go beyond them if they cannot fathom what you say presently they cry out upon it as an Error and no body must know more then they and they must have the honour and praise of all they must and will be sure to keep men within their compass and knowledge always holding them in the letter in the Rudiments in the Pedagogies and in the shadows of Religion and cannot indure nor bear that men should be brought up to perfection to possess those Plerophorias those Full Enjoyments prepared for them that so they may be delivered and set at liberty from under the Law and from the killing Letter From Bondage and thraldom that they may come to receive The inheritance of Sons and Freemen hâ—t so the glory and praise of All may be to God Almighty none to them who hath given power to smite Kiriathsepher the City of the Letter that it may be unto us DEBIR The Word of God and so reveal unto us things Unutterable and unspeakably glorious Even The hidden Manna and the Living Waters to nourish us to Everlasting life Where the Glory of God is the light of that Temple whose brightness you shall see so far as you are able to Receive where you shall have Safety from all your Foes you shall see and behold their Ruine where you shal have the company comfort of all the Saints And God himself shall strive to Fill and if it were possible and Glutt you with happiness Where the City Gates are built with Pearls The streets paved with gold the walls of Precious stones the Temple in this City Is Almighty God Himself and Kings and Princes shall be but Vassals and cast out and nor regarded as such Where the River springs from under the Throne and Hill of God the Water clear as Chrystal The Banks set with Trees of Life Where your Chear is Ioy your Exercise Singing the song of Moses and the Lamb your Duties praising the Subject God the Quire consisting of Angels and Saints the Songs Hallelujahs Rev. 19. 3 4 6. Where there is no more need to fear that your Eyes shall be dimmed with Tears or your Ears Affrighted with Cryes or your Senses disturbed with Pain or the Heart Damped with Sorrow or the Soul Ever Surprized by death VVhere there is All God and No Evil there is No Persecutors None to Claim your Possessions from you None To Envy your Happiness the Rich cannot be Robbed Nor Kings shall not be Flattered VVhere there is Possessions without Impeachments Seigniories without Cares Length of yeares without decay of Strength Love of All without Ieâ—lousie of any Greatness of STATE without Conscience of Corruption Where we shall be Ravished with Seeing Satisfied with Enjoying And Secured for Retaining Beloved All these things are Very true True In the Letter But far more true Taking it All as meant Spiritually There are Such Things as These Buâ— infinitely more Spiritual Divine and Transcending Such things As These and whatever else The Heart of man can Imagine Are but Poor Things to what we shall there Have and Live with and Live in viz. In Heaven The Beginnings whereof are given you Here as an Earnest and First Fruits For Heaven is Nothing else But Grace perfected T is of the same Nature with that you Enjoy Here For He that is United and made ONE with Jesus Christ by Faith Hath A True and REAL Glimpse of those Ravishing Glories And Delights which he shall for ever Enjoy But you must Wave All Carnal Sensual and Worldly Enjoyments And look upon the Highest Chiefest and Rarest here To be But Shadows and Dark Resemblances of those Blessed Good things which we shall then Enjoy For Ever and Ever THE TWO MIGHTY AND Wonderfull TREES OF EDEN In the Garden of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM Incognita Vnknown Ever since Man was driven out of Paradise until Admitted to Return in Again viz. THE TREE of KNOWLEDGE OF GOOD and EVIL AND The TREE of LIFE Taken out of A Book Called The LETTER And The LIFE Or The FLESH And The SPIRIT Translated by Dr. EVERARD THE TREE of KNOWLEDGE OF GOOD and EVIL What it is I Will not much contend with them that will have The Tree of Knowledge of Good and Evil as
it and Him for it And yet WE Continually Eat as well as He. O MAN VVho art Thou That dost so Prepare A Rod foâ— thine Oâ—n Back and givest Sentence against thine Own Life In Condemning Thy first Father Adam and Pereeivest not That thou art First in the Same Trap Here then Consider Diligently VVhat OUR Will Knowledge and Understanding is Whereof we Boast so much And wherewith we Think we may Come into the Presence of God VVhereas Indeed It is Nothing But The Bitterness of Death And The Fruit of the Forbidden Tree VVho is there Among ALL Living Men That Perceiveth This Or will Learn To put Off Deny Fear and Mortifie or Kill His Own VVill and VVisdom Nay rather VVe Hold it Fast Extol and Value it as Pure Gold VVhen as Indeed It is Eternal Death And In This Misery The Whole VVorld â—yeth sick But VVhere are Those Blessed Redeemed Ones THE TREE OF LIFE WHAT IT IS And why Adam was Shut out Forbidden and withholden from it and not suffered to EAT thereof I Can also be Content there should likewise Outwardly have been in Paradise The Tree of Life as you read in the Scripture Whose Fruit might have been so Seasoned and Endowed by God And How it had that Nature that He who should Eat of it should Live for ever and Never Dye And when Adam had first Eaten of the Forbidden Tree and had Fallen as God foretold into Death it might not Now be That He should be permitted to Eat of the Tree of Life Otherwise he must have Lived for ever And the Word of God If thou eat thereof thou shalt dye the death had been false Moreover God who is meer Love and cannot for ever be angry with His own workmanship did well provide That Man in this Misery Hated of God and an Enemy to Him might not for ever Leada Wretched and Calamitous Life And for that cause he drave him out of Paradise from the Tree of Life into this House of Penance as it were The World And shewed him a Way whereby he might again come out of Death into Paradise To this Tree of Eternal Life But In the mean time He fenced The Tree of Life with a Flying Cherub and a Glittering Sword Lest Adam in this Banishment should Eat Life For it seemed better to the Good God That Man should Dye and so by Death put off this miserable Life and Changing It To be Translated to a better For He knew That Life after this Death Cold Calamity Banishment would be so much more Welcom and He so much more Dear unto God after Victory Therefore God Who cannot Hate Us Ever deals Mercifully with Us Howsoever he handleth Us If we would alwayes take it In Good Part And not Suspect Him to be our Enemy For so is The Nature and Suspicion of Mans Heart Now I do Thus think That for Agreater Testimony The Same thing did likewise Happen In the True Paradise i. e. In Adams Heart As There is The Tree of Knowledge of Good and Evil Which is the Seed Speech Counsel Knowledge Wisdom and VVill of the Serpent So there also is The Tree of Life The Seed Speech and Counsel of God or of The VVoman And As God and the Devil are Even so are These Two Trees So Contrary The One to the Other That the One brings Life The Other Death And therefore It is Impossible That whoso Eates of the One should at the same Time Eat of the Other or come unto it As being Separated by a Flying Cherub and a Glittering SWORD Thus I Interpret VVinged Sin and Obstinate Disobedience Which is elsewhere called in Scripture A Separation For who so Eats of the Tree of Knowledge of Good And Evil That is He that Greedily Swallowes down and Devoureth Humane and Diabolical VVisdom He Is already separated from the Tree of Life That is from the VVisdom speech and Knowledge of God Neither of these Wisdoms Speeches VVills Knowledges Can indure the Other Neither can One come from the One to the Other So great is the Gulf between them Being as Far Divided asunder as Heaven and Hell He that Eats of the Tree of Life That is Of The VVord of God He is Born of God and cannot Dye No Nor Sin For Their Fruit Doth Eat The Eater and Translate Him into His Own Nature That is Into Life As Elsewhere The Scripture Speaketh Of Eating of Christ His flesh For indeed It is The same Thing To Eat Christ To Live in His Word To Believe To Know God and the like As likewise it is All one to Be in Adam To Live in Adam To Dye To Eat of the Tree of Knowledge of Good and Evil To Obey the Seed and Word of the Serpent And to become GODS Therefore He that Eats of the Deadly Tree And cleaves to the Word and Wisdom of the Serpent And Being Born of Satan and Affected as men are Lives in Flesh and Blood He cannot Do Well or Please God As Contrariwise The Other Cannot Sin Do Evil or Displease God Therefore He that will have the One Must needs part with The other We must of Necessity Go out of the Wisdom of Man and The Serpent and from The Forbidden Tree That so The Wisdom of the Tree of Life may Enter into Us Adam and the Wisdom of the Flesh must Dye in Us That Christ may Live in us and The Spirit Have the Government The Life of the One is Alwayes The Death of the Other And The Weakness of the One The Strength of the Other No man can serve two Masters And in vain shalt thou strive To Reconcile Couple together and Make Agree God and Adam or Christ and the Serpent Light and Darkness The Old man and the New That the Tree of Knowledge of Good and Evil planted in the heart of Adam Is the Seed Speech and Spirit of the Serpent And that great Idol ANTICHRIST Sin Death the Devil and the BEAST spoken of in Daniel and the Revelation which is the Greatest and most ordinary Worshiping of Idols VVHat do you think is the BEAST of which Daniel writeth that Resisteth and Blasphemeth the Most High and killeth his Saints What is that Old Serpent that overthrew Adam and Eve What is the Tree of Knowledge of Good and Evil What is the Shameless King and Antichrist Of which Daniel wrote and Pâ—ul to the Thessalonians What is That many-Headed Monster and the Seven-Headed Beast which the whole world Adoreth Of which is spoken in the Revelation What is Sin What Death What the Devil Himself But every mans own Will Wisdom Reason Religion Righteousness Skill Delight For which cause Paul calleth it Death it self Enmity against God and Folly before God And Saint Iames calls it Earthly Humane Devillish wisdom Because these three are one and the same and that is Devillish which is meerly Humane And contrariwise For Man the Devil Adam and the Serpent are the same and do agree For the Serpent did
so In-stil this Wisdom and Fâ—igned Goodnese into the Nature of Adam that the Serpents Seed and Wâ—rd was in Adam made a corporal Man So that now the same thing may be said of them both And as they that are born of God and in whom the word of God is made Man or Flesh are called Gods and One Spirit with God so all men being Sprung of flesh and bloud before they be Born again and before they are Planted into Christ and Born of the Spirit are justly called Devils and the Devils Children and off-spring Therefore that which is Humane onely is evil and that which is Devillish is Humane Again What is the fall of Adam but the wisdom of the flesh and the fruit of the Forbidden Tree What is that Old Dragon that came out of Hell and Drew down from Heaven with himself with his Tail a great part of the Stars of Heaven But onely the wisdom of this Tree Which extols it self against God and would it self be God and place his Seat with the Highest I pray What else Are the thoughts of the flesh What is Sin What Arrogance but the Fruits and Wisdom of this Tree What are the Decrees of all men and the bent of their Reason against God Their Devises Light Books c. but the cunning of the Devil from this Tree Eaten What is all the worship of Idols The false Religion of all the wicked Iews Turks Gentiles Mamalukes and all false Christians What are all their Leagues Conventicles Ceremonies But the Apple of this Tree Which counterfeiting The Tree of Life sheweth to be pleasant fruits but are such as are death it self No man can sufficiently express The general worshipping of Idols wherewith All the corners of the World and the Hearts of men are stuffed How common it is to all men Who is he that Adores not Himself and saith to his Own Hand Reason Knowledge Honesty Art and Wisdom Thou art My God In thee I Hope In thee I Trust They do not I grant say thus with their mouth but their Whole life and their Idolatrizing mind saith as much by their deeds Here Here it is that all Mortal men deny God and testifie it by their works For if they think there be A God why do they not leave Vengeance to God Why are they so Anxiously careful Why do they so exercise mischief and fraud and so deceive one another Why do they make War and Strife right or wrong for mine and thine Why do they so Lye Deceive and Flatter one another Why do they forget God and His sayings making no account of his Commandements Wherefore do they labour Night and Day to Get and Heap up Riches Truly all this is because they believe not That God hath any care of them or will or can Revenge for them And therefore it is necessary that they Help and Revenge themselves Otherwise they might look long enough unto Gods Hand but be overcome and starve before Roasted Geese flye into their mouthes as they say and before he will avenge them on their Enemies And they might be killed ten times over and they might all beg their bread if they will have ought to do with God and truth in good earnest No they must not be wanting to themselves but make their own Markets by Lying Deceiving Cousening and Usury This This they are assured will do them good and inrich them Whereas his commandments would come too late for to Help them and fail them at most need and the Word of God is an insufficient Help in Adversity Therefore it pleaseth them To kiss their own Hand To speak Bigge words And to Admire themselves for who else is Our God saith the Whole world by their Works Of that Great Idol of Mans Wisdom and Knowledge How men kiss their own Hands and the whole world doth diligently Worship Onely it SELF and the works of their Own Hands That is the Inventions Arts Counsels of their own Reason and Wisdom VVHat Other thing is the Worship of Idols Superstition Witchcrast Evil Doctrine and the Ordinances of men Then the Wisdom Reason Inventions Crafts Actions Instincts and Prudence of men Therefore the worshipping of Idols is but to fashion such a form like unto God not according to his word as He Teacheth Figureth and Formeth Himself In us But according to our opinion and Judgement of God Moreover what is sin Other then Our own Will Wisdom Counsel Sown in the mind of Adam and in his posterity by the Seed of the Serpentâ— Consider the Purpose Course Life of All mankind where how thou wilt and it is nothing but Humane wisdom Here Will every man be his Own God Lead Teach Govern Actuate Revenge Defend Excuse Inrich Himself and the like and every mans own Head Will and Reason is instead of A God unto Him Though the sin and fall of Adam be nothing but Humane Affectation of The Cunning Reason and Wisdom of the flesh Which is therefore worthily called by God Folly and Enmity against God yea Death it self and Devillish Wisdom All men ought with Christ to bring Man to nothing and by daily lesâ—ening and depressing Him to make him An Ass A Fool and a Child But now it is clean contrary All men build up The Man that he may prove Wise Glorious and Famous Here are so many Cart-loads of Arts to the end The wretched and unprofitable Man may become Great Eminent Praised and Excellent And may obtain many Places Titles and Names Here young men are purposely inslamed with a desire of Glory that they may not be content to sit in the lower form but may Domineer in the Pulpits and Teaching-places And to the end there are Artificers imployed to make the Scholars Accute Witty Knowing in all kinds of Crafts and Exercises and in all Exercises Arts and Literal Deceits Whereby it appeareth clearer then the Light That the world is contrary An Enemy to God Here Every body Kisseth his own Hands and Adoreth the Wisdom of his own Wit This he accounteth instead of God his Way and Word and indeed which is of all things The greatest and Onely sin and that very fall of Adam And the fountain whence all other sins do flow as Iob confesseth For this is to be obedient and addicted to serve Himself to Admire and Adore Himself to follow his Own will Briefly to be His Own Being glad and willing to be somewhat and to do to Omit and to know somewhat in himself and not to be utterly void of all Name Wâ—ll Work and subject onely to God this is the Onely and most deadly Sin Yea rather the Sink and Mother of all Sin For the Delight Will and Wisdom of the flesh is Death it self and a man is thereby no more profitable better nor religious then a Swine in his death But so far forth as he doth Nothing knoweth Nothing Willeth nothing but bears and suffers and sees God making Holy-day In Him This man
God and you shall behold God Now we come to make some use The first let it be this To teach us charity and love towards all the creatures be they never so base for we have all one Father maker God is in them though he manifests not himself as he doth in thee wherein he is most manifested for how came he to be manifested in thee was it by thy pains or industry or by his good will pleasure he might as well have refused to shine into thee as into another might have made thee in his case whom thou despisest Therefore behold and look upon all the creatures as thy brethren yea they are all more truly thy brethren then if you had been begotten by one father and brought forth by one mother in this regard because Almighty God is the common-Father of all and therefore when thou lookest on any creature though never so base account and esteem it as thy brother for it is a son to that Father of whom the whole family in heaven and earth is 〈◊〉 And therefore however some of our litteral and ignorant Divines do laugh at that of St. Francis that he called every creature his Brother he called the Ox his brother the Ass his brother and all creâ—tures his brothers if it came from an humble lowly mind in him I think him the better Christian for man is apt enough to boast himself and to look upon his endowments but he will fill the hungry the humble with good things I tel you here is such a brotherhood as shall never end the other shall have an end and therefore more cause of love to these then to the other for we are all begotten by one Father the other brotherhood ceases for saith our Saviour You are deceived not knowing the Scripture nor the power of God for in heaven there is no marrying nor giving in marriage but they are as the Angels of God in heaven Vse 2. Le ts learn to know our selves and then we shall learn also to pay the creatures that which is due to them Let us give them all due respect shew no cruelty to them but use them as brothers those creatures God hath appointed for mans use and used so they serve their Creators will and appointment let us use them so though many of them lose their lives for us yet shew as much compassioâ— to them as we may let us not exercise cruelty or our dominion or authority over them beyond what we are allowed do not begin to strike thy fellow-servant shew no rigor or wrath to them no not to the dumb creatures no nor to men When thou seest a wicked man thy heart rises against him thou wouldest have God presently destroy him not knowing thy own heart how bad that is and thou art ready to cal for fire from heaven as the Disciples did but what answer makes Christ to their desire Ye know not what spirit ye are of no no leave them to God Thou wonderest that God doth not send fire from heaven presently and destroy them as he did Sodom or open the earth to swallow them up as it did Corah c. O fools when will ye learn wisdom certainly God knows what to do without thy directions yet vain man will be so wise as to teach God wisdom Isa. 40. 14. and censure his actions But who art thou that contendest with thy maker Isa. 45. 9. Though it be said in Psal. 8. 6. He hath given him dominion over the works of his hands yet know though they were made for thy use they were much more for his they were not made for thee to use as you list nor for thy will and pleasure but to be used soberly according to his pleasure and appointment Vse 3. And lastly learn from hence that there is nothing of Fortune but all comes and falls out by an infinite wise Providence That the name of Fortune is an Idle a Heathenish and a wicked word taking it as the word imports for nothing comes by Chance or Fortune but t is God that guides all And yet knowing the right use of that word it may be used for it is used in the Scriptures saith Solomon For Time and chance or fortune for 't is the same happeneth to all things Though it first arose from an evil ground from the Heathens who because there were such cross events in the world that when a business was brought to the heads and period yet one thing or other oftentimes came between the cup the lip as we say and quite turned all about now hereat they were so amazed and at their wits end they could not tell how this should come to pass except there was a God call'd Forune and therefore they sacrificed to him But I say the ground and mis-use being forgotten it may come in time to be lawful to use it at least by such who know how to use it But what it imports is wicked and is condemned by this Doctrine as abominable We poor creatures stand and wonder at many events in the world here now God calls all the creatures Fools for instance When two dear friends that have been long apart not having seen one another in twenty or fourty years he one falls to come in some great danger his dear friend chanceth to come at a very instant and saves his life here now we stand and wonder it is no wounder at all if we eye God ye are herein but fools and blinde Again for example if you see me strike these two hands together if you saw not my body that guides these we may wonder at it but what wonder is it if you see me strike these two togther so far as you are blind and see not God so far ye wonder for it is as easie with God to do any of these things as for me to make my hands meet I can also by the power and guidance of the soul that is in me lay my finger in the darkest night upon any place about me why because my soul within me guides it so it is as easie for God in any case he being as it were the soul of the creatures can cause the creatures to do whatever is his Will to have done both in Heaven and earth and in the Seas as David saith Thus I have spoken to you of this our Immense Unknown Unexpressible Great God But O my Beloved I have spoken but according to man all this while infinitey short of him himself and therefore never scanty or circumscribe God by these things I have said for he is this and he is infinitly more for if men Men and Angels and Cherubims Seraphims should all joyn together to set out his praise to the utmost that they could conceive or relate yet look further further still for when they have said what they can they have said nothing in comparison of what he is As if a
iniquities so may they complain to God of you and say thou hast appointed me to serve and comfort man and to make him more fit to serve thee but he abuses us and prostitutes us to serve his own inordinate will and lust and regards not thee And God himself calls upon you Oh take heed you do not abuse them and make them to serve your sins and lusts by Drunkenness Gluttony Pride and Wantonness for they are of that family of whom is named the whole family in heaven and earth They all call me Father and Maker as well as your selves And he that can look upon every creature as his BROTHER he can never abuse it he will never begin to strike his fellow-servants and say My Master deferreth his coming and therefore I take that to be a godly speech of St. Francis as they call him for all he was of the Church of Rome and therefore some of our literal Divines deride and mock at it I would God they would practice it in a godly and reverent manner It was his manner to call all the creatures his Brethren the Ox his Brother the Ass his Brother the Dog his Brother For God is Father of them as well as of thee But proud man is ready to put honour upon himself when no honour belongs to him All honour is Gods if all be his what right hast thou to claim any take heed of abusing then any of these thy brethren at thy pleasure and thinking that they were made Only to please and satisfie thee Solomon saith A good man is merciful to his Beast that is he useth them respectfully and for necessity and forbears Execrations and cursings of them and tortures to them And so to conclude let us and all creatures together sing and sound forth the Honour and Praise of our great God from Generation to Generation throughout all Ages Amen OF MILK FOR BABES AND OF Meat for Strong Men. Luk â— 2. 40. And the Câ—ild grew and waxed strong in Spirit filled with wisdom and the Grace of God was upon him Preached at Kensington Publick Meeting-place AS it is said of Iohn Luk. 2. ult That the child grew waxed strong in spirit was in the desarts till the day of his shewing unto Israel so likewise here the same is said of Jesus Christ yet with this exception and difference Iohn hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or set time after which he decreaseth and grows less Iohn 3. 30. He must increase but I must decrease And so it is with Believers they must grow less and less and come to nothing that so Jesus Christ may become all in all according to that in Dan. 2. 34 35. That stone cut out of the mountain without hands which smote the Image and brake it to pieces and it became a great mountain and filled the whole earth This stone is Jesus Christ which breaks to pieces all things That is That all Worships and Religions and whatever is mixt with Iron and Clay and whatever is of Man may decrease that himself may increase and grow great and fill the whole earth with the knowledge and manifestation of himself He being all in all But I must forbear for I prevent my self The Text contains 1. A Histâ—ry 2. A Mystery And this as I was speaking before comes under the second part viz. The Mystery For the History that is brief and shews onely the truth of his humane nature which though Hypostatically united to the Divinity even from the instance of his conception as it followeth in the Text that he was filled with wisdom and the Grace of God was upon him Vers. ult that he increased in wisdom and stature and in favour with God and man which cannot be meant in regard of his Divine nature as if there could be any Access or increase of or to that which is infinite but onely in the expression and manifestation thereof in those Organs which the God of Order had therefore ordained and co-apted So that if any shall ask How that which is full and perfect can be said to increase I Answer as before not in Augmentation but in Manifestation God cannot grow greater or lesser be more or less excellent or glorious but his greatness power and glory is further manifested more spread and made known according to that promise Numb 14. 21. and Isa. 6. 3. All the earth shall be filled with the glory of the Lord Our great and infinite God filleth the whole earth and the Heavens yea and the Heavens of Heavens with his majesty and Glory at all times and in every place Alike but then he is said to fill the Earth or Heavens with his glory and greatness when he is manifested more to men or Angels and when he enlargeth the knowledge of himself And of his Power and Greatness As we have often shewed you concerning Iacob Gen. 28. He dreamed and saw the Ladder reaching from earth to heaven and the Almighty The God of Abraham and Isaac was at the top thereof and from him Angels ascending and descending continually thereby God manifesting himself to be with him whereever he was and that he would keep him in all places whereever he went and that he would not leave him but fulfill all he had promised Iacob awaking he saw God as present there as at home in his Fathers house and cryes out The Lord is in this place and I knew it not whereat he was â—ore afraid and burst out into this ravishing acclamation How dreadfull is this place this is none other but the house of God! God was as much present in his glory and majesty over night as well as then but Iacobâ—aw â—aw not his presence God was not more there but there was a greater manifestation Iacobs sight was opened to see the presence of God more Iacobs Portion and Treasure was nigh him alwayes but he saw him not as Hagar God opened her eyes and then she saw the well of water Gen. 21. 19. Know this that the fountain of all good is alwayes with us nigh at hand if we could but see him and we need never fear nor never despond and doubt so as we do For as Moses saith concerning the command Deut. 30. 14. It is not hiddeu from thee neither is it far off the not in heaven nor beyond the sea but nigh unto thee in thy mouth and in thy heart So the Apostle Rom. 10. 6 7. he applies that Scripture to Jesus Christ who is Col. 1 16. the first begotten of all creatures by whom all things consist and in whom they live move and have their being But the second part is the Mystery of the Text. That which is more materiall is the Mystery Though all Scripture be written for instruction yet know The Scripture is a Mystery of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Eustathius saith comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
can be more true And some others I know there be which will believe none of all these things but they will dwel in the Letter and think all the things spoken thereof are some visible and Ocular glories as the Disciples while they were weak and but babes they pleased themselves with apprehensions of their Master his being a temporal King and that he should sit upon his Throne they all should sit about him and Zebedees children nothing would serve them but That the one might sit at his right hand and the other at his left And such childish apprehensions have many yea most men They please their fancies hopes and imaginations with these things viz. That the glory of heaven shall be onely hereafter and that glory to consist in Thrones and Crowns and Scepters in Musick Harps and Viols and such like carnal and poor things compared to that glory and though they talk and prattle that grace is glory begun and glory is grace perfected yet how farre wide are they in this practise and how harsh and uncouth is this Doctrine to such men but it is the rejoicing of my soul that I speak to some that have seen and felt farre farre more then my tongue is able to express for these things are known not so much by mans teaching as by feeling and enjoying them and by the Teachings of God But indeed and in truth there is so much Litteralness even among great Professors and most Teachers that they are alwayes but at the very Beginning of the Principles of the Doctrine of Christ And if those that profess and think themselves able Teachers do stick here and go no further how can they be a means to bring others on toward perfection I tell you Beloved this dwelling in the letter is that which hath been the occasion of so many Errors Rents and Differences as hath been in the Church The truth is known by none but by those that can come to the truth In thy light we shall see light You that are of the truth you have received the Anointing and that Anointing teacheth you all things Not as if any individual man knoweth all things But Ye Ye the Church Ye the Body Ye know all things as I have shewed you at large upon that Text. Take the compleat Body of Christ both past present and to come adde to them the Head then we may not onely say Thou art all fair my Love there is no spot in thee but thou art altogether Amiable and YE know all things Beloved one runs away with one interpretation and another with another as the Apostle saith Every one of you hath a Doctrine a Psalm an Interpretation a Tongue a Revelation But let us mind this Anointing what that teacheth us let us labour to see that we must be All taught of God that we may come to have the Mystery and the Living sense and this will instruct guide lead and conduct us aright and safely that we shall not only SEE these hidden things but we shall know yea know undoubtedly that they are the Truth the life the Way as Christ saith of himself Did men but see things and were led by the Spirit and by the Truth they would not run away with such poor weak carnal and empty notions and interpretations as they do The Book of the Revelation is a most Divine High-flowen Revelation of most glorious and most Divine things and yet because men rest in the Letter as they do in the rest of the Scriptures we see how low and empty and poor they carry on their works what carnal apprehensions men please themselves withal yet I deny not in the least the truth of the Letter far be it from me I do not deny but those things may be fulfilled according to the Letter But therefore shall we rest and dwell there shall we not seek the Truth of all shadows Not that I would have men neglect preaching the Letter or whatever can be found out externally to be fulfilled but let us not rest there but seek for the Anointing for the Spirit promised by Christ that may lead us into all truth even into that truth which Christ spake of when he said I have many things to say unto you but as yet ye are not able to bear them But I will send the Comforter and he shall lead you into all truth And of which Paul speaketh 1 Cor. 3. 1 2. And I Brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet are ye able for ye are yet carnal that ye may come to see those things God reveals by his Spirit for the Spirit searcheth all things yea the DEEP things of God for he that is spiritual judgeth all things yet he himself is judged of no man for who hath known the minde of the Lord that he may instruct him but we have the minde of Christ as there the Apostle in that of 1 Cor. 2. expostulates concerning the Hidden Mystery of the Scriptures which we cannot have except it be freely given unto us of God He that is taught these things hath the Mysteries of the Kingdom of God he hath even this Scripture fulfilled in him And the childe grew and waxed strong in spirit filled with wisdom and the grace of God was upon him Here you may see the reason and what Christ meant when he said Mat. 19. 14. Suffer little children to come unto me and forbid them not for of such is the Kingdom of God And yet Lev. 21. 20. there t is forbid that any Dwarf of the Tribe of Levi should approch to offer sacrifice to God How shall we reconcile Gods Commandment and Christ his practise Truly thus I suppose Christ in that saying holds forth by little children such as are in an humble meek lowly and in a growing condition and coming on to perfection for saith he He that receiveth not the Kingdom of God as a little childe he shall not enter therein But for Dwarfs whose growth is stinted they are at their highest and will never grow taller I mean such who profess themselves tall Christians but are not so much as little children nor cannot endure to grow taller nor hear of new light or a new Birth or that any should know more then they this is hateful to them for they think they have been brought up with the Scriptures they have bin at the University sat at the feet of Gamaliel Exercised in the holy Scriptures from a child studied al points in Divinity searched out the judgment of most Authors Have Epitomized the quintessence of all their judgments and shall we tell these men of new light they cry New lights are old Errors Do you think that these men are true Disciples or fit to be
and thwart and contradict one another and that the confusion of things confounds thine understanding yet be sure I am with them and in them and I order all and to me all things work harmoniously though to thee cross and contradictory yet all effect and bring about my Ends they can do nothing but what is agreeable to my will for they are all led by one spirit they all to me do keep the unity of the Spirit in the bond of peace with me Even all Contradistories Coincide And so far forth as thou canst see and believe this they all shall do the Same to thee Beloved you know these my two hands are moved by the same spirit in me and the same soul moves all the members of my body and think you will one member hurt another No will my hand smite or pierce any member to hurt it No surely and if it do yet it is to better its condition though for the present it may hurt and wound and make it smart yet it is not to Hurt it but for its greater good So say I In the world what can happen or fall out to hurt us or displease us Truly nothing at all If we were but come to this that we could but keep the unity of the Spirit in the bond of peace If we did But Behold ONE Spirit moving and ruling through the whole earth And if we did but see that He is the cause of all Wars and Tumults and that He stirs up their spirits for what End is best known to himself and thought we see such varieties and changes in the world yet in him and to him all things Coincide Even those things that are contradictories to us even all changes and oppositions and contentions and clashings in the world all in him Coincide That is all things to him are in agreement in an Harmony and work to his Almighty praise to the Highest to the utmost that can be Yet in regard of men he may be dishonoured but in himself and by himself He Works out His own praise in all contrarieties Because Really and in truth Nothing contradicts his will but if it do His revealed will yet He makes every act in the creature be it good or evil to contribute to his praise And he whom God hath been pleased to shew this vision to which he here shewed to Moses and the interpretation thereof he sees it so and his will and Gods clash not but Harmonize and coincide Gods actings and their wills agree these Blessed Souls They cannot finde fault with any thing but subscribe that He hath done all things well How then can this man distrust or murmure against God in whatever falls out because he sees God doing all he sees one Spirit moves all acts all but so far forth as men are Drowned in the Letter of this Vision they see none of all this They onely look upon it As a wonderful thing that God did thousands of years since and so take it as an History or according to their utmost interpretation viz. That God in the midst of the Afflictions of the Church yet he preserved them even as in the veâ—â—sâ—re though Pharaoh oppressed them and Egypt was as a furnace to the Israelites in which God kept them and brought them out of it which interpretation I condemn not but I think there is more held forth for God bid Moses tell the Israelites I AM had sent him He that was the Substance and Being of all things the worker and orderer of all things in heaven and earth But so far as men see not this When they hear of wars and rumours of wars and Nation rising against Nation they tremble and they fear and are at their wits end not knowing they are all led by the same spirit himself is when as those who see the Almighty thus working ordering and filling all creatures yea Burning and Changing Melting and reducing the Elements from one form and shape to another so that they see one generation come and another go These men they go on in an holy Serenity and Tranquillity of minde knowing there shall not an hair of their head perish without their Fathers pleasure and ordering Beholding his wisdom and power and goodness in all things in all turnings and tumblings and overturnings Having Cast all their care upon him for they know He takes care of them and infinitely beyond what they could do for themselves Therefore they Repose themselves sweetly upon his will and disposing which condition they prize above all earthly enjoyments yea more then a thousand natural lives if they had so many for They have forsaken Houses Lands Wives Children c. and all for Him and in him they enjoy and possess a hundred-fold instead thereof even in this life If they have them they enjoy God in them and through them and though they want all yet they have God instead of all who is to them more worth then all But others not being able to Hear or Bear these things being not yet come to be either Fathers or Yong-men in Christ living still in the Letter and in Shadows whom indeed these fathers in Christ pity and pray for and their Bowels yern for them and such is their strength that they are fain to become weak to the weak and all to all not that they shall gain all but that they may gain some for some are like the Egyptians here spoken of that not all the precepts or examples nor all the Plagues in the world will convince them They will not take knowledge That they are Acted and Guided by an unseen hand and power They see not that the whole Universe is guided by One Spirit But they think that there is one Spirit in the English and another in the French another in the Spaniard and another in the Dutch another in the Turks one in Europe another in Asia another in Affrica and another in America but be assured As to the carrying on of the affairs and designs of God in the world One and the same Spirit rules in all And though there are divers and contrary operations yet all is by the same Spirit it is God that worketh all in all and though they be never so far asunder yet all act by the same Spirit As in my body what 's further asunder then my head and my foot yet the same soul in both and know that this One soul within me hath as great a care of the lowest member as of the highest And so in the world though Almighty God hath set some in a high condition and some in a low yet know He Guides all He takes care whatever thou thinkest that the Higher Members and more Exalted and Impowred shall not oppress the lower no further then he in his wisdom thinks meet He it is that lets one man finde favour in this mans eyes and another not This as other actions all along are
describing that which was Above all Affirmation or Position it was fit to Begin and Establish the Fundamental Affirmations from that which is most Proper and Nearest unto it But now when we go by way of Taking away from that which is Above All Ablation or taking Away it is likewise fit we should begin our takings away at Those things that are furthest temote from it For is He not Rather and more properly Life and Goodness then Aire or A Stone And may it not Rather and more Properly be said that he is not Weak or Angry then that he is not Spoken nor Understood CHAP. IV. That He that is eminently the Cause of all sensible things is yet no sensible thing at all 1. VVE say therefore That the Cause of all things and that which is above all things is neither void of nor without Essence nor Life nor Reason nor Mind 2. Neither is it A Body nor hath it shape nor Form nor Quality nor Quantity nor Bigness neither is it in Place nor is it Seen nor hath it any Sensible touch 3. It neither Perceiveth by Sense nor is it Perceivable by Sense it hath neither Disorder nor Trouble as if it were Agitated by material Passions 4. It is neither Impotent as subject to sensible Passions or Accidents neither is in Any want or Indigence of light neither needs it any Light to see By or Withal 5. It hath neither Alteration nor Corruption nor Division nor Privation nor Flux or a Continual flowing and Succession of Parts nor any other Sensible thing Nor is it Any of all these Chap. V. That he that is eminently the Cause of all intelligible things is none of those intelligible things 1. AND going downward again we say it is neither Soul nor Mind nor hath it Phantasie nor Imagination nor Opinion nor Reason nor Understanding neither is it Reason nor Understanding nor is it Spoken or Understood 2. It is neither Number nor Order nor Greatness nor Littleness it is neither Equality nor Inequality nor Likeness nor Unlikeness 3. It neither Standeth still nor is Moved nor Resteth It neither hath Power nor is Power nor Light It neither Liveth nor is Life It is neither Essence nor Eternity nor Time nor is there any Intellectual Touch thereof 4. It is neither Knowledge nor Truth nor Kingdom nor Wisdom nor One thing nor Unity nor God-head nor Goodness 5. Neither is it a Spirit as we can know or understand or after Our manner of knowledge nor SON-SHIP nor FATHER-HOOD nor any other thing Known to us or to any Other of the things that Are. 6. Neither is it any of the things That are Not Nor any of the things that Are neither do the things that Are know it as it is nor doth It know the Things that Are as they Are. 7. There is no Speech of it nor Name nor Knowledge it is neither Darkness nor Light nor Errour nor Truth 8. There is of it No Position or Affirmation nor Ablation or taking Away or Negation But when we make Affirmations or Negations of the things That are After it yet we do neither Affirm nor Deny 9. Because He that is PERFECT Compleat Onely and Singularly the Cause of All things is Above all Position or Affirmation And the SUPER-EMINENCE of Him which is most Simply and Absolutely freed from all things and is Above All things is likewise Far Above All Negations The end of the Book of Dionysius the Areopagite concerning Mystical Divinity Blessed be he that is that was and that is to come AMEN Dr. Everards ADVICE upon these following Sentences in Latin and English REad not what follows till thou have Read and Felt and dost Understand what goeth before For here follow certain Grave and Notable sayings whereby the diligent Disciple of Christ may examine himself and know what is to be thought or determinated of the True and Inward Union to the Onely and Supreme Good that we may depart from our selves and being dead to our own will may live to God alone and to his will Grant it O God by him which resigned up his own will to his Heavenly Father who liveth and reigneth with the Holy Spirit in a perfect Trinity for ever Amen These in regard of their succinct and pithy shortness they were hard to be understood if put into so few words as the Latin I have therefore not onely translated them into English but also annexed the Latin to them that where the one Language shall be obscure it may be helped by the other 1. DEus est unicus unitas existit manat ab eo solo nec tamen de eo alioquin enim decresceret fieretque minor 1. God is onely One and Unity is in him and flows from him alone yet not of him nor any way from him otherwise it would decrease and become less 2. Ubi sunt duo quae una servari aut convenire oportet fieri potest ut inter ea oriatur discordia 2. Where there are two things that must be kept or agree together it may come to pass that discord or dissention may arise between them 3. Haec duo non nisi voluntate dissidere possent id quod esset summa causa occasio omnis dissidii etiam in Deo sit duo possent esse in eo 3. These two could not disagree but in Will which would be the greatest cause and occasion of all discord or disagreement Even in God if Two things could be in him 4. Nihil enim est quod dissentionem pariat inter omnia quae dissentire queant nisi dissimilitudo voluntatum 4. For there is nothing can breed dissention among all things that can disagree but the dissimilitude and unlikeness of wills 5. Hoc unum Deus vult unum estque omnibus binis contrarium 5. This one God willeth One thing and is contrary to all Two things 6. It aque ergo quicquid etiam creavit ipse super unico illo creavit alioquin ei defuisset ordo 6. Therefore also whatsoever he created he created upon or To that One alone otherwise it had wanted order 7. Praeterea nullam potuisset ejus creatio sive creatares habere consubstantiam propter voluntatem contrariam quemadmodum videlicet nunc fit ideoque eam interire oportuisset 7. Moreover His Creation or created thing could have had no constancy because of the contrary Will to wit as it is now done therefore it must needs have dyed 8. Ea unit as metiri cogitari tractari cognoscive non poterat nisi duntaxat ab uno per unum idque interdum in suo contrario 8. That Unity could not be measured thought handled or known but onely of One and by One and that sometime in its contrary 9. Contrarium existit a se ipso sine culpa adversarii 9. The contrary is or exists of it self without the fault of the Adversary 10. Hinc apertissime perspici potest oportuisse ut uni optimo esset aliquod
necessario debeas ad unicum hoc est ad Patrem venire qui Pater eum huic rei destinavit 29. This may and must be done Onely by the losing of that which is contrary to the One otherwise it cannot that is Obedience in Obedience to wit An Intire Resignation A certain Perfect Sacrifice which is Voluntary Briefly that Christ is the true Son of God the first begotten of his Brethren To whom it is Proper whatsoever the Father can who is the True Intercessor by whom alone thou mayest and necessarily must come to the onely One that is to the Father who hath appointed him to this end 30. Si quis hujus orationis rationem consequi nescit is caret spiritus testimonio cujus ipse disciplinam excludit repudiat Si quis eam intelligit judicet judicat autem Dei Spiritus omnia Si quis eo destituitur caret ejus culpa est quod de casu sollicitus non est ut corrigatur qui tamen corrigendus est Si quis haecdicat acutiora sciat maximam Sancti Spiritus stultitiam ut it a loquar acutiorem esse summa totius mundi sapientia 30. If any man understand not the meaning of these speeches he wants as yet The Testimony of the Spirit whose discipline He shuts out and reâ—uses If any man understand it let him judge and the Spirit of God Iudgeth all things If any man Want and be destitute of it it is his own fault because he is not careful of his fall that it may be Amended which yet must be Corrected If any say that these things are somewhat subtil and acute let him know that the greatest Folly of the Holy Ghost if that I may so speak not derogating from him is wiser then the Highest wisdom of the whole world * Non est mirum si haec carni acuta videantur sunt enim divina de quibus judicare caro non potest Ideoque acuta judicat quemadmodum si noctua neget se posse cernere claritatem diei quippe ut ens luce noctis cujus clarissima pars obscurior est quam obscurissima diei * It is no marvel if these things seem somewhat Acute and Subtil to the flesh for they are Divine of which flesh cannot judge and therefore it thinketh them Acute as if an Owl should deny that it can see the brightness of the Day when it useth onely the light of the Night the clearest part whereof is more dark then the darkest part of the day To the Eternal Trinity in Unity neither confounded nor divided be all glory and praise Amen The Sayings of a Certain Divine of great note and name IN conclusion I will hereunto Annex the judgment of Iohn Denqui concerning the holy Scriptures made in his Recantation not long before his death and printed I do saith he prefer the Holy Scriptures before all Humane Treasure yet so that I do not so much esteem them as the Word of God which is Living Potent and Eternal and which is Free and at liberty from all the Elements of this world for if that be God himself it follows that it is Spirit not the Letter written without peâ— or ink so that it can never be Obliterated And for this cause True felicity or the word of God is not tyed to the Letter of the Scriptures The reason is because it is impossible that by the Scriptures alone an Evil mind should be Amended though it may be made more learned but a good mind that is such A One as is endued with any spark of Divine study or knowledge is made better by All things so that the Holy Scriptures are Clean to them that are Clean Good and wholsom i. e. to those endued with the Holy Spirit but to the Unclean and Unbelievers they as all things else are Unclean and Deadly Thus then it is possible that a man chosen by God may be saved without Preaching or the Scriptures yet it follows not that therefore no witness taught of God is to be heard or that the Scriptures are not to be Read and Enquired into but on the other side that all Unlearned Illiterate men are not in the state of Damnation because they cannot Read neither whole Cities and Nations sometimes because they have No Preachers sent them from God Thus far He. All these things aim at this That we should by a Received power from God do our endeavour to hunger for God and his word and not go on so securely with the Killing Letter of the Scriptures but giving them all Convenient Honour should grant them to be a certain Image Splendour Lanthorn Scabbard Manger and Vestry of the Word but withal should know that there is more required namely A Sword to this Scabbard A light to this Lanthorn that it may cut and shine but we know that whilest these things are saying There are some that are much Troubled and Offended as in the case of Mary Saying we would reject the Scriptures whereunto we say There can never be Too much Honour given but the truth is whilest unto the Scriptures as unto Mary is ascribed the Honour due to God Alone it becomes the Worshipping of Idols and of the Scriptures as of Mary is made a certain Idol which is Put Honoured Accounted Adored and Consulted with in the place of God The Scriptures indeed as an Holy thing ought to be a Terror to men and to be Read with Religious Fear and Trembling and as before is said to be preferred above all earthly Treasure but not made Equal to God and His Word The Scriptures as the Law and all things else Are Good to the Good who onely know How to use them well But as now adayes many ignorant people handle them and are conversant in them without all doubt it were Better they were asleep the while For from the wrong understanding and abuse of them flow All Heresies Sects Superstitions so that not onely the Jews but the Turks also make them their Advocates and think the Holy Scriptures are the foundation of Their faith My self know at least twenty Christian Religions all which rest upon the Holy Scriptures and every one Hopes they are on their side all these things proceed Either from far-fetcht Expositions and Allegories nothing to the purpose or from the dead Letter of the Scriptures or lastly from a certain Arrogance and Abuse of them Now it is far better in many cases not to use A thing at all then so to abuse it therefore I must needs say Once again that the Scriptures are Shut up and Forbidden to all flesh because it can Never understand them for to that end there is required to them a Supernatural Divine NEW-MAN Born of God who may bring with him to them The light of the Holy Ghost Such a man can Compose Dispose Understand Interpret Place and Accommodate All things in their due places nay more that which is the Table Feast and Life of these God-born men
as the best and most excellent ibid. Two Sermons on Exod. 3. 6. the first six verses Moses kept the flock of Iethro his father in Law and he led them to the back side of the Desart And the Angel of the Lord appeared to him in a flame of fire in the midst of a bush c. THis is one of the grâ—atest miracles in the whole Scriptures p. 232. This History and Miracle concerns us now as much as the Israelites then p. 233. The Spirit magnified above the Letter p. 237 The truth couched under parables p. 240. The infinite condescension of God to become weak to the weak p. 242. The depth of the true word is imployment for Men and Angels for Eternity p. 244. Why Moses and the Patriarchs are taken such notice of that they were Shepherds p. 246. What the life of a true Shepherd is and why preferred before Husbandmâ—n p. 248. Moses led the flock into the desart before God appeared to him so must we foâ—sake the world or God will not manifest himself p. 250 c. Whether Miracles be ceased now oâ— no an ignorant question p. 253. Greater miracles done in accomplishing the truth of miracles then in the type or shadow p. 254. Yet this a mighty miracle in the letter but the mystery a miracle far transcending p. 255. How suitable Iacobs Vision of the Ladder reaching to heaven was to him and so this miracle to encourage Moses so the great work he was to go about p. 255. Why the Almighty is somâ—times termed an angel and why angels were worshipped in the Old Testament and St. Iohn forbidden p. 258 God not more present in heaven then in earth p. 260 c. God is to be worshipped as present in all places and in all creatures p. 265. The error of the Papists in worshipping Images condemned and why ibid. Hence a ground to interpret that saying of our Saviour Their Angels alwayes behold the face of their father c. p. 268. The use and Application from the foregoing truths p. 269 c. The second Sermon on the same Text. THe life of a Shepherd and of a Husbandman further explained p. 27â— The life of a Husbandman not condemned but a Shepherds life prâ—ferred before it p. 276. Going into the Dâ—sart not meant of forsaking all things actually but in aâ—fection and using them as if we used them not p. 280. The reason of all mens unquietness p. 283. The way to understand the vision is to put off our shoes from our feet as Moses and what that means p. 285. Men as men can comprehend nothing but what is within their own sphere of reason p. 288. Something about the name and nature of angels ibid. Every beam of the Divinity is an Angel p. 294. Christ the Substance of all types and visions p. 296. The true interpretation of visions and types from God alone p. 297. He that can see God thus cannot so far fear any creature nor any cross or death it self p. 298. The wonderfulness of the vision opened p. 300. Making known Jesus Christ is the business of all creatures of all men and all ages p. 302. The substance of this vision is Jesus Christ he is that fire that burns and changeth all things but not himself ibid c. He weighs the mountains and measures the waters he alters all things yet preserves the substance entire so that nothing is lost p. 304 c. How Gods will and theirs harmonize and coincide to whom God hath shewed this vision p. 308. They cannot find fault with anything God doth but they see one spirit moving and guiding all actions of men and creatures through heaven and earth p. 310. Vain man as his ignorance so his wisdom is to stoop and bow before the Almighty p. 311. He that looks no further then the letter of the vision he sees not these mighty things p. 312. But he that doth he sees Jesus Christ not onely changing all things but how at last he shall change our vile bodies ta make them like his glorious body p. 315. The substance of several Sermons on Mark 1. 25 26. And Iesus rebuked him saying Hold thy peace and come out of him and when the unclean spirit had torn him and cryed with a loud voyce he came out of him THe Text divided as Paul diâ—ides a man into body soul and spirit p. 318. Six morall observations onely named from the soul or letter of the Text not stood upon ibid c. Nothing absolutely evil but sin and nothing perfectly good but God p. 323. Obâ—â—r 7. That Christ is stronger then the Devil though he seem weaker and lets the Devil sometimes prevail in the world more then himself p. 324. Distinctions in the will of God as Revealed Secret Permissiv Ephes. 4. 17 18. Luke 10. 42. Phil. 3. 8. Heb. 4. 12. Gal. 6. 14. 1 Pet. 4. 15. 2 Cor. 5. 17. Jer. 17. 9. Ephes. 4. 21. 2 Cor. 3. 6. Exod. 26. 33. 2 Cor. 3. 14. 1 Cor. 6. 5. Rev. 22. 2 Ephes. 6. 12. Ezeâ— 13. 18. Mich. 3. 5. Heb. 6. 1 2. Rev. 1. 10. Isa. 5. 20. Isa. 2. 22. James 5. 17. Rom. 7. 18. Gal. 2. 20. Acts 3. 12. Rom. 7. 20. Acts 26. 18. Psal. 26. 9. Dan. 9. 7. Mat. 7. 2. Mat. 7. 11. Jer. 31. 33 34. Luke 14. 35. Luke 2. 12. Luke 4. 22. Rev. 8. 1. Rev. 3. 16. John 4. 11. John 6. 60. Mat. 13. 36. Num. 22. 28. Ps. 51. 15. Mat. 9. 49. Isa. 10. 17. Mal. 3. 2. Mat. 5. 29. 30. 2 Pet. 3. 7. Joh. 11. Isaiah 20. 3. and Joel 2. 10. Acts 26. 18. Exod. 19. 16. Hos. 2. 19. Mat. 26. 39. Heb. 12. 29. Col. 4. 6. Prov. 16. 21. Eccl. 8. 1. Mat. 5. 13. Heb. 2. 11. Mat. 5. 13. 1 Cor. 3. 4. 5. 1 Cor. 1. 13. Mat. 5. 14. Joh. 1. 9. Joh. 8. 12. Lev. 6. 13. Lev. 2. 13. Num. 18. 19. 2 Kings 2. 21. Ezek. 16. 4. Job 16. 4. Gen. 27. Mat. 3. 17. Mat. 1. 24. Mat. 13. 34. Prov. 15. 23. Psal. 119. Rea. Hos. 13. 9. Luke 10. 34. Reas. 2. Psal. 38. 5. 2 Pet. 2. 22. Reas. 3. 2 Chro. 13. 5. Numb 18. 19. Mal. 3. 6. Psal. 102. 26. Ps. 139. 4. Rev. 3. 14. Heb. 1. 3. Col. 1. 17. Heb. 3. 14. 1 Cor. 15. 51. Mat. 18. 1â— Psal. 104. 3. Col. 1. 15 17. 1 Cor. 7. 31. Heb. 13. 8. Heb. 6. 19. Joh. 1. Rev. 19. 13. Col. 1. 15. Object Luk. 14. 34 35. Maâ— 9. ult Answ. Exod. 16. 18. Prov. 30. 4. Job 12. 7. Gen. 28. 17. Psal. 18. 11 c. Psal. 18. Eph. 6. 12. Psal. 15. Psal. 24. Hab. 1. 2. Rom. 10. 7. Ioh. 1. 26. Gen. 18. 27. Psal. 12. 4. Job 12. Isa. 20. James 4. 13. Isa. 9. 9. Hos. 13. 9. Rom. 12. Mat. 24. 49. Ioh. 9. 41. Mat. 24. â—0 Isa. 2. 18. Gen. 19. 35. 2 Cor. 13. 15. Isa. 46. 10. Jer. 48. 11. Psal. 62. 11. 46. 2. Job 42. 5. Jude 1â—