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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	power_n	soul_n	word_n	7,471	5	4.1227	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

all things Omniscient to know all things infinite in Wisdome to contrive in Mercy to dispose in Bounty to bestow He only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maker of all things He only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the giver of all things It was the dream of Avicen that Angells by the power of God did make the Heavens the Heavens the inferiour Bodies But he was a Turk and his Doctrine in this relishes more the Alcaron than the Evangelists As unsound is that Sentence of the Master of the Sentences That God could communicate to the Creature the power of Creation For Creation is a production of a thing out of nothing to make a thing of nothing an act of Omnipotency Omnipotency an incommunicable Attribute of God as incommunicable as that Attribute of giving every good and perfect gift to be attributed to none but Him that made all things for Man Gen. 1. 29. Behold I have given you every herb every tree the fruit of every tree every beast of the field foul of the aire fish in the sea creeping thing upon the earth O curva in terris animae O fond souls like the poor lunatick man at Athens to presume upon that which is Gods prerogative Vermis crastinò moriturus a worm that must die to morrow Before God had given Man a Beeing by Creation he gave every thing for the Well-beeing of Man by his everlasting purpose Predestination Election Purpose to make Man in his own Image to make so many in number of men though not all their souls at once as Origen said as there are Angells fallen so many as the Angells that remain in purity say some so many as the Angells pure and impure say others how many uncertain and that 's the truth most certain By Predestination in which gift or chain of Gods mercies are three links First the decreeing of man to a supernaturall end Secondly the gift of eternall life which is the supernaturall end Thirdly the disposing of all saving means to this supernaturall end all effected in time yet ordained before all time By Election which is a culling and picking of some out of the masse of sin leaving others in the masse of corruption As a Jeweller purifies what Gold a man sifts what Wheat he pleases so God purifies the Elect his Gold sifts the Saints his Wheat for his Granarie passes by the rest for their sin I will not determine whether Originall or actuall sin nor deny them Christ in some sense whom the Father spared not but delivered up for all The reason why Christ was not effectuall for all was their infidelity and sin It is true as the School-men say Predestinatio nihil ponit in praedestinato Predestination is an act of meer mercy in God not of merit in man neither in regard of the Decree which was when he was nothing of the first infusion of Grace when he was worse than nothing in which God was the sole Agent man the Patient yet man is an Agent and operative in using of grace which he was a Patient in receiving of Whether God gives this grace to all indifferently I will not here question But to the purpose to whom he gives this grace in Christ he will give all And as God was a giver in intention before he made any thing so he was a bountifull giver in execution after he had made all things By Creation by Preservation to sustain the body by Vocation Justification Sanctification to adorn the soul here by Glorification to crown both body and soul hereafter By Creation making that of nothing which was neerest nothing the first matter of all as the Philosophers calls it Moses Tohu vebohu the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poets a Chaos or rude masse of unpiled Matter out of which was made the starry Heavens to give light the azured Skye a Throne for the Clouds the Aire for birds to flie men and beasts to breath in the Earth paying her yearly revenue of herbs Plants flowers the Sea an unsteady Element for fishes made rather for use and wonder than pleasure All made by God all gifts given by him And as given by Creation so continued by Preservation garding of us by his immediate providence by Angells by Secondary causes By immediate Providence For as omnia fecit sic omnia fulcit that hand that made all things supported all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye behold all things Spiritus intùs abit his Spirit that moved upon the waters moves every where in him all things live and move and have their being And as he gards us with his Providence so with his Angels whether with a good Angel to support us as a bad to tempt us whether every man have one ordinarily deputed whether from his Birth or from his Baptisme curious speculations more befitting the Schooles than the Pulpit I 'le not dispute My present Theme is to prove that it is God that gives that He in my Text that gave his Angells charge over his Son hath given his Angells charge over all for whom he hath given his Son and he hath given his Son for us all that they should take us up in their armes lest we dash our feet against stones And shall not He that gave his Angels as ministers his Cherubims as flames of fire give us an inheritance with the Angells and free us from eternall fire To his immediate Providence as he hath substituted the Angells so all Secondary causes the Heavens with motion light influence the Fire to refresh the Aire to cherish the Earth and Sea to nourish Food to feed Physick to cure Cloaths to cover these our bodies All these he gives us as Aquinas saies non propter defectum suae virtutis sed propter abundantiam suae bonitatis not that his power fails but that his mercy overflowes For he could feed us without food cure us without physick save us from cold without covering Neither is he only the giver of temporall things for the body but spirituall for the soul by Vocation either externall the Word preached Aaron's golden Bells ringing the Sacraments as nails of the Sanctuary or internall the Law by the Spirit hammering the Gospell softning Grace seasoning our Souls By Justification in forgiving our sins and imputing to us the merits of his Son By Sanctification as the Gold by filing so our Souls by purifying are made clean The Sun enlightens the dark Moon the Sun of Righteousnesse enlightens by his Spirit our dead members By Glorification non nostra merita sed sua dona coronans crowning not our merits but his own mercies These we touch briefly because in giving his Son he gave these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver of all And if God be the giver of all as Rivers receiving their Springs from the Sea return them to the Sea let all things give praise to the God of gods to the Lord of lords for his

pretious stones and then Peacock-like prides themselves in these which are but liveries of beasts scum of the earth badges of sin earnests of death and recognisants of hell thus jetting till death comes and sounds his trumpet in his ear O fool this night they will require thy soul of thee c. Fourthly this discovers the vanity of intemperate and voluptuous men that with Philoxenus studie only to relish dainties make their throats tunnells and their bellies barrells and shewes by their daily sacrifices their O●gia D●onysia and Bacchanalia that they are of that Epicure Sardinapalus his minde that was wont to say ventrem deorum esse max●m●m that the belly was the greatest of the gods living thus till death arrest them and then they shall be arrayed with nothing but a shroud or winding-sheet have no dwelling place but the grave no house but a stinking coffin no servants and tenants but crawling worms have no allowance to give them but their own flesh which they shall feed upon till all be consumed and they made a fit Sceleton for death to read Anatomie's Lecture upon Consider again this was more particularly for the sins of Eli and his Sons Let those that attend upon God's Ordinances in this present age reflectupon this It must be acknowledg'd sure that the hand of God hath gone out against us more then against others of our rank at other times at least that God hath not restrained violence against us so as he did against those of our profession in the daies of old The portion of the Egyptian Priest that served the Ox the Ape and the Onyon escaped sale in the time of the famine Learned Junius in his Academia Cap. 4. saies that the Philistims spared the Schooles of the Prophers in their warrs with Israel and that the Phoenicians Chaldeans and Indians were tender over such places the Goths and Vandalls as barbarous as they were when they entered Italy scarce laid a sacriligious hand upon the Churches revenues Thus then did God restrain the spirit of Princes yet that God who in his own Law Levit. 25. 22. gave the Levites a speciall priviledge of redeeming lands sold by themselves at any time when other tribes were limited to a set time hath not stayed the raging of these waves but that the Churches Patrimony is sold to others without redemption We must acknowledge that God's wrath whether for our personall sins or the sins of our Predecessors or for the sins of the people joyntly hath taken hold of us Zach. 1. 5. that the Lord hath devised a device against us hath watched upon the evill and hath brought it upon us For under the whole heaven hath not been done as hath been done unto Ierusalem Dan. 9. 14. Let us not flatter our selves presumptuously the punishment answers the sin as the wax the seal and as the moulds own the figure and let us own both Yet let none think now that this confession will give advantage to the adversary they may take where none is given They may say let the Lord be glorified by their own confession we offend not though we devoure and dishonour them because they have sinned against the Lord the habitation of justice Ier. 50. 7. But they shall finde at last that to forsake the Levite is a sin that it is a bitter thing to help forward affliction when God is but a little displeased that Ierusalem will be a cup of trembling and a burdensome stone to every one that cries but down with it Wo to thee O Ashur the rod of Gods wrath the stasse in thine hand is Gods indignation for our correction to purifie us the sons of Levi from our drosse For It is the Lord that does it So we passe from the Revelation to the Acceptation And he said it is the Lord. But how did Eli know that it was the Lord Partly by the man of God partly by Samuel's dream or vision for he knew that the Lord had called the Child It is a heathenish tradition that no dreams that relate to publick concernment are to be credited that proceed not from Princes as Macrobius stories it upon Somnium Scipionis Hence Nestor in Homer proclaims in the Grecian Councill that credit is to be given to Agamem●on concerning the marshalling of his Army because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generall or ruler of the people which otherwise should have been sieighted But Ely was better instructed who knew in part though not so fully as was afterwards revealed Ioel. 2. 28. that God would poure his spirit upon all flesh and their sons and daughters should prophecy their old men should dream dreams and their young men should see visions Therefore Ely willingly submitted saying It is the Lord. Lord by Creation all things were made by him Ioh. 1. 3. Lord by Donation All power is g●ven me in heaven and in earth Matth. 28. 18. Lord by Redemption for we are bought with a price 1 Cor. 6. 20. Lord by Conquest By death he destroyed him that had the power of death the devill Heb. 2. 14. Lord by Marriage I am my beloveds and my beloved is mine Cant. 6. 3. Lord by way of excellency depending on no creature Lord of Lords Lord not only of goods body life but of soul and spirit Lord not for a season but for ever an eternall Lord a Lord that cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority but is Jehovah zedeck Jehovah our righteousnesse Ier. 23. 6. A Lord that doth what he pleaseth Let him do what seemeth him good So we passe from his confession to his submission Let him do what seemeth him good Peter Martyr makes a scruple whether these words proceeded from a penitent soul or no saying they might come from an evill and hypocriticall minde though God who is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the heart knowes this yet he concludes probabile est illum resipuisse non tamen necessarium it is probable that he repented but not necessary Gregory is of opinion that this answer is no true signe of his humiliation but rather of his hardnesse of heart and reprobation and endeavours to confirm it by three reasons First saies he we finde not that after this he either repented or corrected his sons Secondly because he seemes to be willing rather to incur the heavy displeasure of God then by severe and condigne punishment to offend his children Thirdly because he seemes rather presumptuously and disorderly to trust to the mercy of God than by serious repentance and selfe-denyall to go in the way of God It is the Lord let him do what seemeth him good Si Dominus ubi timor If it be the Lord saies he where is his fear where are his prayers where his tears where his groans we read of none Haec oratio non culpam agnoscentis non dei misericordiam implorantis sed animum despondentis iram provocantis This speech is not of one imploring Gods mercy

of the Amethist the amiable greennesse of the Emerald all these were nothing to this one pretious Pearl There is a Pearle Gemites wherein appears a hand in hand that is this Pearle Christ Jesus and his Kingdome wherein God and Man are joyned hand in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us Well then get this Philosophers Stone and thou needs want no Gold of the Sanctuary this most pretious Pearl so pretious that it is beyond all conceptions transcendant Reason cannot fathom it but is at a stand Scripture expresses that it is unexpressible Phil. 4. 7. Eye hath not seen ear hath not heard neither hath it entred into the heart of man The Saints at the sense of it are rapt into an Extasie Cherubims vail their faces Sanctifying grace in man comes somewhat near it which causeth joy in the heart unspeakable and yet there is as great a disproportion as for a Star that is enlightned by the Sun to expresse the whole glory of the Sun The World is but a painted Map the reall Vision is in Heaven all Creatures are but Raies and Spangles from this Pearle that sits upon the Throne and keepes the Keyes of Life Tell me then poor soul what if this World were as the Gardens of Alcinous Elysian fields or Paradise the Rivers run with Nectar the Fields brought forth Ambrosie Hyacinth and Moly thy Ways were strowen with Carpets thy Head crowned with Rose-buds each Tree were as the Tree of Life or Apples of the Hesperides the Heavens were a Globe of Gold the Earth a Centre of Diamond the Clouds shoured down pretious Pearles like Gold in Diana's lap each Man were an Orpheus or Amphion with Musicks harmonious charm to set Devotion on the Wing Tell me whether this one pretious Pearl being found thou wilt not sell all that thou hast and buy it So we are come to the last Parallel or fourth River of our Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went and sold Grace is nimble heel'd will not stand still when it is transported with an Object but moves unto it as grave things to the Centre The Merchant sought this Pearl before he found it and when he had found it he still went on A Christian moves in a Circle that point that ends one motion like a Terminus communis begins another Standing water corrupts Go we must for this Pearl and yet we need not farr Pilgrimages to the Holy Land and to the Tombs of Saints are now out of date Heaven in this Sunshine of the Gospell is to be found every where Go but not from thine own Pastour in every Church Revel 22. 17. The Spirit and the Bride saies Come Let him that is athirst come and whosoever will let him take the water of life freely And yet he went and sold That which cost our Saviour his Blood must cost us something Though we have nothing but what we have received yet God must receive of that which we have Or if we have any thing it is but sin Let us cut off our Hand of revenge pluck out our Eye of lust belch out our Heart of pride and sell our selves that we may buy our Saviour This is to sell all that we have not for a new Inheritance in a New England under a new Discipline this is with Demosthenes to buy repentance to be repented of which some of them confesses Others like the mured Anchorit at Bruxells bites-in the lip and dissembles and sees their exchange to be like his that gave golden Armour for Brasen but too late We must sell all to buy Heaven Shall Creates of Thebes throw his Gold into the Sea for purchase of Philosophy and shall not we for Christ Many in Hadrians time lost their goods their lives in following that false Messias that styled himself Benchochab the son of a Star but proved Bencozba the son of a Lie But he that followes Christ shall gain his life and fight under that Banner that Constantine saw with this inscription and the apparition of the Crosse or rather crucified Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this overcome What then if we had the whole World to cast in counterpoise with this Pearl it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy of it but as the dust of the Ballance in comparison We are like Sun-Dialls unlesse It shine blaze Torches Tapers Candles all Stars at once are of no use flow Riches Honour Strength Wives Friends Children to our contentment without this Sun of Righteousnesse it is still night Lesser Pearles may be Copies of Gods Grace but without Seal Cyphers of no value unlesse the Unity in the Trinity be joyned with them We cannot conceive so great a number of earthly things but still more may be added more desired but he that hath this Pearle is ravished in spirit cannot conceive more hath contentment in minde cannot desire more his Cup doth overflow To the fruition and beatificall vision whereof God of his mercy bring us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at the Ordination of MINISTERS The Text Revel 3. 19. Be Zealous THIS word is one of the last uttered by Him who is Alpha and Omega the First and the Last to the Church of Laodicea the last of the seven Churches of Afia A golden Lesson delivered by Him that stands in the midst of the seven golden Candlesticks girded about his Papps with a golden Girdle counselling us to buy Gold tryed with the fire A light shining from Him that holds the light of the seven Stars in his right hand whose countenance shines as the lightning A burning Coal of Affection sent from his Altar the feet of whose affections burns as fine Brasse in a Furnace to in flame the key-cold affections of the luke-warm Laodiceans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous The Angels of these seven Planet-moving Churches are compared here to seven Stars yet all of them borrowing their light from that Son of Man Christ Jesus that shines in the midst of them The Angell of the Church of Laodicea is ranked here like the Moon the last in the Sphear of this heavenly Vision As the Moon waining from grace she hath left her first love as the Moon eclipsed she is poor and blinde and naked as the Moon seeming the greatest in her own eyes I am rich increased in goods and stand in need of nothing when she is the least of the Stars wretched and miserable as the Moon bemoystening all things with watry humours not with dew-dropping tears of repentance but with carnall humours to be repented of Repent and do thy first works As the Moon neither hot nor cold in it selfe they are luke-warme so hot as still Professors so cold as but hypocriticall disguisers As the Moon the Fountain of coldnesse to others befreezing the well-springs of Grace and sluces of Charity thus this poor Church is sick quid faciet what shall she do To what Gilead shall she resort for Balm Come all you that are sick and

that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laod●cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For i● like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from

hiding his face from the Gentiles The second containes a description of that great victory Gods mighty arme had given them over their enemies The third propounds the Doctrines drawn from thence for the Churches edification from the seventh to the tenth verse The fourth and last is an Epiphonema or conclusion in the two last verses exhorting all Tribes and Tongues and Kindreds for the foregoing motives to praise and glorifie God Thus the Analysis The Text belongs to the third branch containing points of Doctrine for the Churches instruction For having expressed that God had broke the enemies bow and arrowes shield and sword in battle that he had spoiled the stout-hearted that at his rebuke the horses and chariots were cast into a dead sleep The Spirit of God enforces this conclusion in the beginning of the seventh verse Thou even thou art to be feared The Emphasis in the word Thou redoubled implies as much as if he had said Not principalities not powers not hell not death nor any thing for themselves but thou O Lord alone art to be feared Arguments and reasons to confirm it are two here laid down in the Text The first is drawn from Gods anger who hath decreed and accordingly executes vengeance upon all proud rebells The second is drawn from his power not Princes not Armies not Men not Angells are able to endure the breath of his fury For Who may stand in thy sight when once thou art angry The words at the first view seem to divide themselves into these two parts First an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question Who may stand in thy sight Secondly an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition When once thou art angry But if by more strict examination we lay them up on the file the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Supposition as in all necessary truths may be resolved into an infallible Position as if he had said There is a time when God will be angry The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Question is equivalent to a negative Proposition but with more Emphasis and significacie as if he had said None can stand in thy sight Hence these two points of Doctrine naturally arising offer themselves to our consideration First If men continue in sin there will be a time when God will be angry Secondly When God is angry none can stand in his sight and abide it And of these in order But first the words are to be unfolded for the clearer understanding of the matter in which if there be any difficulty it is in these two first what it is to stand in Gods sight secondly in what sense he is said to be angry Standing is properly a positure of the body that argues strength valour exercise for while Souldiers stand in their squadrons and ranks there is hope they make at their Enemies and reward them if not they either turn their backs and are discouraged or fall to the ground and so are utterly discomfited So here in the Text Who may stand As if he should say O Lord if thou shouldst bend thy bow and whet thy glittering sword to come to Battle what man what Angell would not fall before thee and melt as wax before the fire Thus much for the former The second is to inform our judgments how God can be angry The truth is Anger is a speech borrowed from men in whom anger sometimes signifies displeasure or discontent Gen. 45. 5. Be not angry at your selves that you have sold me hither that is be not displeased Sometimes it signifies a desire of revenge upon the person of our neighbour Matth. 5. 22. He that is angry with his brother without a cause shall be in danger of judgment Sometimes it signifies displeasure not against the person but against the sin of our neighbour or our own sin this kinde of anger if it be moderate and joyned with compassion is a holy affection 2 Cor. 7. 1. In that ye were godlily sorry what anger hath it wrought that is holy indignation against sin Anger in the first sense is not a discontent in God for he is all fulnesse of joy and nothing can hinder his Blisse it cannot be a displeasure at any mans person without a cause for God is angry at none but those that first have displeased him Thirdly it is not a passion or perturbation in God But the truth is he is said to be angry when he does such things as angry men do who punish and take away signes of favour from such as they be angry withall This the word anger in the originall imports comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph that signifies a nostrill because anger showes it selfe in snuffing and breathing of the nose therefore David describing God when he is angry saies Psal 18. 8. There went a smoke out of his nostrills and fire out of his mouth devoured coles were kindled by it Not that God hath passions or mouth or breath or nostrills but because that men when they are an●ry shew it in some or most of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is spoke in the dialect of men but must be understood in an Idiom proper to God Of this more fully when we come to the Uses thus much for opening the words Now to the first point of Doctrine which is this Though the enemies of the Church should link themselves together in bands of Iron yet a day will come when God will be angry For the proof of this see what St. Paul saies he does not say Because God is mercifull therefore they may take their scope in sinning because he punishes not presently therefore he sees not because he is long-suffering therefore his justice shall not be executed But he evinces the contrary Rom. 2. 5. But after thy hardnesse and impenitent heart thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God As though he should say Do not think to escape because thou enjoyes hearts ease Halcyon daies and daies of peace for every sin God hoords up and seales as in a bag the devill trusses up as in a bill of inditement thine owne conscience heaps up wound to wound and plague to plague which one day as dammed Rivers shall burst in upon thee with more violence as long festered wounds be more incurable as an Army long a providing come with greater terrour to Battle Therefore it was not the least point of wisdome in Solomon to presse this point Eccles 11. 9. Rejoyce O young man in thy youth let thy heart chear thee in the daies of thy youth and walk in the delight of thy heart and in the sight of thine eyes But know that for all these things God will bring thee to judgment God uses to deal with sinners as Fishes do with their prey after they have swallowed the hook suffers them to play and sport with it to the end of the line then strikes it through their gills and brings