seaven eies which goe through the whole world Zach. 4.10 You may interpret them with me many millions of eies he is i Hieronym in Psal 94.9 See my 10. Lecture vpoÌ„ Amos. 1. p. 115. totus oculus altogether eie for he seeth all things We might haue long since learned that God hath hands to measure the waters and to span the heavens Esay 40.12 You may interpret it with me that hee hath many Millions of hands he is totus manus altogether hand for he worketh all things We may well remember that God hath feet to set vpon his footstoole Mat. 5.35 You may interpret it with me that he hath many millions of feet he is totus pos altogether foot fot he is every where O then farre be it from vs to plucke out the eie of knoweledge as when we sinne to say with those Psal 10.11 Tush who seeth vs God hath forgotten he hideth away his face will never see Let vs rather confesse with the blessed Patriarch that all places are filled with Gods Maiestie as he said the Lord was in this place and I was not aware how fearefull is this place This is the house of God and the gate of HeaveÌ„ Gen. 28.16.17 So let vs for that place and this place and all other places vpoÌ„ the face of the earth are alike let vs I say let each of vs in particular wheresoever and whensoever we shall be entised with sinnes too pleasing bait rouse vp our selues and bee awaked as Iacob was and say with him The Lord was in this place and I was not aware how feareful is this place this is the house of God and the gate of Heaven The due consideration of this all-eyed all-handed all-footed presence of God as it must needs strike a terrour into the hardest hearts of the children of darknesse while they k In circuitu impii ambulaÌ„t Psa 11.9 vul walke by compasse in their crooked and circular endlesse waies so also must it needs affoord a sweet comfort to the afflicted soules of the children of light walking with a right foote toward the l Phil. 3.14 marke in hope to attaine to the price set before them For wheÌ„ they shal perswade themselues that God is at hand with them in all their crosses and tribulations they cannot chuse but endure with patience the worst that may befall them especially knowing that all all things worke together for their best because they loue God Rom. 8.28 So doth Gods presence perswade his children that it is he the Lord none but Hee since all worldly helpes are vaine that it is He the Lord that will lift them vp A second motiue to the same perswasion is the Lordes liberalitie whereof many things worthy our meditation might be delivered but let it suffise for our present occasion to vnderstand that all the good things we haue are from the Lord. Meate to nourish vs wee haue it from the Lord apparell to cloath vs wee haue it from the Lord the Sunne to comfort vs the Moone to pleasure vs wee haue them from the Lord life for our being riches honour whatsoever else for our wel being all commeth from the Lord. What hast thou saith St Paul that thou hast not receaued 1. Cor. 4.7 Art thou rich it is not of thy selfe the LORD giueth saith Iob. ch 1.21 Art thou in estimation in this world It is not of thy selfe The LORD setteth vp saith Hannah 1. Sam. 2.7 Hast thou cuÌ„ning or skil in any thing whatsoever It is not of thy selfe God teacheth handy-crafts-men to worke Himselfe saith so to Moses Exod. 31.3 It is impossible for me to recount those manifold blessings wherewith our gratious God from time to time hath blessed vs such is their infinitie Let every one goe downe into the closet of his owne breast and then say hee whether the Lord hath beene liberal to him O yee righteous m Psal 33.1 reioyce in the Lord for it becommeth well the iust to be thankfull yea it becommeth each of vs very well to take vp Davids song and to say with him O Lord let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long Psalm 71.8 Vpon which place a blessed n Augustine Father hath this meditation What meaneth the Prophet by these words al the day long He meaneth saith he continually O let my mouth bee filled with thy praise CONTINVALLY because in prosperitie thou hast been to me a comfort in adversitie thou hast given mee chastisement when I was not thou madest me since I haue beene thou hast preserued me when I had offended thou forgavest mee at my conversion thou receavedst me and for my perseverance thou hast crowned me O let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long that I may sing continually And the rather doe I commend to you the due consideration of the liberalitie of our God because I would put you in minde of your principall meanes to avoid desperation It is a principall meanes to avoid desperatioÌ„ to cal to mind the goodnesse of the LORD forepassed either to our selues or others If we thâ—nke with our selues that it was the LORD that tooke vs from our mothers wombe that HEE hath beene our hope ever since we hung at the breasts that HEE hath opened his hands from time to time to fill vs with his goodnesse if thus we think vnfeignedly can we thinke that HE will not blesse vs still Here should we compare and lay the times together as Davids vse was Thus he argued I haue heretofore slaine a Lion and a Beare at the fold therefore God will also enable me to prevaile against the hand of this Philistine 1. Sam. 17.37 So may we reason The mercies of the Lord haue beene bountifull towardes vs in former times to create vs of the slime of the ground to breath into vs a living soule to nurse vs vp in a civill countrey to redeeme vs with the blood of his only begotten sonne to visit vs with the light of his glorious Gospell to blesse our garners with store and our baskets with increase to be nowhere wanting to vs in any thing that may doe vs good such and in such sort haue the blessings of God beene vnto vs his arme is not now shortned hee is the same to day that hee was yesterday therefore shall his loving kindnesse be vpon vs for evermore Why should any afflicted child of God take vp Sions complaint Esai 49.14 and say The LORD hath forsaken me my Lord hath forgotten me Never would any so complaine if hee would thinke vpon the Lords name as it was proclaimed in mount Sinai Exod. 34.6 7. The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse in truth reserving mercy for thousands forgiving iniquitie transgression and sinne Never would any so complaine if hee would remember why Ioel would
death by sinne and so death went over all men Rom. 5.12 and here all are but many for in the 19. ver of the same Chapter it is said by one mans disobedience many were made sinners Againe in the same Chapter 18. vers we read that by the iustifying of one the benefit abouÌ„ded towards all men to the iustification of life Where by all men only many are vnderstood for in the verse following 19. verse it is said By the obedience of one many shall bee made righteous So then u Gen. 12.3 all nations of the earth shall be blessed in the seed of AbrahaÌ„ not as if all must needs be blessed but because that all that shall be blessed shall be blessed in his seed so x Rom. 5.12 by one mans disobedience all must be condemned not as if all of necessitie must be condemned but because all that must bee condemned must be condemned in that one mans disobedience and y Rom. 5.11 all men shal be iustified by Christ his iustice not as if all necessarily must be iustified but because all that shall be iustified shall be iustified by Christs iustice The holy Ghost then vseth this word all to giue vs to vnderstand that none may bee blessed but in Abrahams seed none condemned but by Adams disobedience and none saved but by Christs iustice If there be z Aug. contr Iulianum Pelag lib. 6. c. 12 Sicut possumus dicere in aliquam donum per vnam ianâ—aâ—â—intrarâ— OMNES non quia OMNES homines intrant in eaÌ„dem domum sed quia nemo intrat nisi per illam one way into a house by one only dore we properly say that all men goe into that house by that dore not because all men goe into that house for thousandes will never come neere it by thousands of miles but because all that come into that house come in by that dore So is it here wee haue one way to salvation by one only dore the iustice of Christ the ever true God saith that all men shall bee saved by Christs iustice not because all shall bee saved for assuredly the lake burning with fire and brimstone never to be quenched is not prepared in vaine but because all that shall be saued shall bee saved only by Christs iustice Truth cannot passe forth without contrarieties quarrels of iudgements and no marvaile for so it hath beene from the beginning Kain could not indure that his brother Abels oblations should be acceptable to the Lord not his but hee would kill him for it Gen. 4.8 Esau hated Iacob because of the blessing wherewith his father blessed him and thought in his mind to slay him for it Gen. 27.41 The kingdome of darknes was ever against the kingdome of light The Scribes and Pharises were grieved with Christ infinite haue beene the Hereticks which haue opposed themselues against the glory of the Gospell And now though the truth it selfe teacheth vs that these generall propositions before alleaged cannot be spoken of all simply but with a restriction and that all shall not bee saued yet they who haue giuen their names to the womaÌ„ that sitteth vpon the skarâ—â—â— coloured beast hauing beene often drunken with the blood of the Saints and Martyrs of Iesus do band themselues against the Lords annointed and teach that for truth which that lying woman the mother of abominations hath taught them saying * See Perkins golden chain cap 54. error 1. p. 199. There is an vniversall election by which Almighty God without any restraint or exception of persons hath purposed by Christ to redeeme and reconcile vnto himselfe all mankind the whole nature of man decayed in Adam even every private man so that no man may be called reprobate no man exempted from salvation But as Aarons rod devoured the rod of the Sorcerers Exod. 7 12. so will truth devoure errour They say there is an vniuersal election the truth saith few are chosen Mat. 20.16 They say that al mankind yea every privat man is redeemed recoÌ„ciled to God by Christ the truth saith that Christ gaue himselfe for vs that he might redeem vs froÌ„ al iniquity purge vs to be a peculiar people vnto himselfe Tit. 2.14 They say that Christ gaue himselfe as well for them whom we call reprobate as for the elect The truth saith I lay down my life for my sheepe Ioh. 10.15 They hereto reply that all men are Christs sheepe the truth it selfe answereth them My sheepe heare my voice and I knowe them and they follow me and I giue vnto them eternall life and they shall never perish neither shall any plucke them out of mine hand Ioh. 10.27 28. They adde further that all men shall be taught of God Esai * Sicut integrè loquimur cum de aliquo literarum Magistro qui in civitate solus est dicimus OMNES iste hic literas docet noÌ„ quia OMNES discunt sed quia nemo nisi ab illo discit quicunque ibi literas discit ita rectè dicimus OMNES Deus docet Venire ad ChristuÌ„ non quia omnes veniunt sed quia nemo aliter venit 54.13 and therefore that all men may be saued else if all men may not be saved to what end shall all be taught of God I answer them with that which St Austine hath in his booke de praedestinatione sanctorum cap. 8. If saith he in a citie there bee but one schoolmaster we may well say of him this man teacheth all in the citie not because all men in the citie are taught but because no man is there taught except he be taught by him Even so God teacheth all men to come to Christ and be saued not because all men therefore come and are saved but because no man commeth and is saved except hee bee taught by God If this be so say they what is become of Gods iustice why doth he teach some and not others choose some and not all Such busie too curious demanders may learne of S. Paul that Gods will and pleasure is the onely chiefe cause why hee electeth some reproveth the rest that this point of doctrine is to be beleeued by faith not to be examined by reason and that whosoever shall dispute to find a reason of Gods wil besides that which is revealed in his word is a pleader against God * Rom. 9.20 O man saith he what art thou that pleadest against God But I minde not to enter into the depth of this doctrin I leaue it as better beseeming greater yeares and riper iudgements and the rather because not long since this same secret how profound soever it is hath beene learnedly discovered out of this place by a zealous disposer of Gods secrets Only I may warne them that shall so plead against God in whose handes they are as a Rom 9.21 pots in the hands of the potter that they take heed least themselues be among theÌ„ whom
heare them Num. 12.2 And if Sarah laugh but within her selfe God will see her Gen. 18.13 Hell and destruction are before the Lord saith Solomon Prov. 15.11 how much more the heart of the sonnes of men Ad to this what the Prophet Esai hath chap. 40. vers 12. God hath measured the waters in his fist he hath counted heaven with his spanne hee hath comprehended the dust of the earth in a measure hee hath weighed the mountains in a weight and the hils in a balance Can their deeds then yea can their thoughts be hid from so powerfull a God Is it not because man of whose censure they stand more in awe theÌ„ of Gods wrath is not able to discrie their wickednesse which they haue so secretly wrought O! then they are deceaued For towne couÌ„try howleth and cryeth out too much overladen and wearied with adulterous Shichemites tyranous Sauls negligent Elies cruell Ahabs proud Herods incredulous Pharaohs here ambition there covetousnesse every where glutony and excesse One mole or freckle in the face offends more then many and great spots and scarres in the other parts of the body Men in authoritie all I meane that are better then others either for birth or calling are as the face of the commoÌ„wealth One small escape in them hurts more then many great grievous faults in the inferiours and therefore one was bold to compare theÌ„ to a booke after whose patterne others are printed if the first draught haue faults all the books printed thereby must needs be faulty but if there bee no fault in the first all the rest will haue the fewer Whosoever openeth a well or diggeth a pit and covereth it not and an oxe or an asse fall therein l Exod. 21.34 the owner of the pit shal make it good saith God by his servant Exod. 21.33 Hath anie of vs by bad living caused his inferiour his weake brother to sin O! let vs not be deafe beloved in the Lord. That maÌ„ whosoever he be hath opened a well and digged a pit which he hath not covered into which because his neighbour hath fallen and so perished he must look to make answer for it his blood shal be required at his hands Thou shalt not sow thy field with mingled seed it is the Lordes commandement Levit. 19.19 What is this militant church wherein we liue but Gods field whose husbandry yea are 1. Cor. 3.9 Whosoever in this field sitting either in Aarons seat or Moses chaire shall say but not doe shall say good things but doe the contrary shall in word sow wheat but in example cast abroad the troublesome seed of cockle and darnell hee it is that soweth mingled seed in Gods field and such are they whom the author of the booke of wisedome aimeth at chap. 6.6 When hee saith that mighty men shall be mightily tormented In the second place instruction is here to be had for such as are either by birth or calling worse then other men They seeing themselues so addicted by nature to follow others in duety ought to take speciall heed whom they follow For all may not be followed Aske counsaile of the wise man he will perswade with you by no meanes to follow gâ—uttons sleepers and drunkards for the glutton shall be poore and the sleeper shal be cloathed with ragges Prov. 23.21 As for the drunkard he shal haue no want of m Prov. 23.29 wo sorrow strife murmuring wouÌ„ds without cause and rednesse of the eies he shall be bitten as with a n Vers 32. serpent and hurt as with a cockatrice he shall be as one that sleepeth in the middest of the sea or on the toppe of the mast Prov. 23.34 Aske counsell of S. Paule and hee will perswade with you by no meanes to follow fornicators idolaters adulterers covetous persons and the like for such shall not inherit the kingdome of God 1. Cor. 6.10 Aske counsell of the LORD himselfe and he will perswade with you by no meanes to follow the o Levit. 18.3 doings of the land of Egypt or the manners of the land of Canaan For if you commit such abominations the land shall spue you out Levit. 18.28 O p Psal 1.1 walke not in the counsell of the wicked nor stand yee in the way of sinners nor sit yee in the seate of the scornfull for such may not be blessed You know who hath said it Assured I am that in Noahs arke among his three sonnes there was one cursed Ham that in Isaac's house of 2. sonnes one Esau was reiected that in Iacobs house among twelue brethren one only Ioseph was innocent that in Christs house among twelue Apostles there was a treacherous Iudas neither may I deny but that at this day among many Magistrates Preachers and Masters there are some licentious Magistrates some bad living Preachers some too too wicked Masters But what is that to vs We must all appeare before the iudgement seat of Christ to receiue according to our own deeds For so may we read 2. Cor. 5.10 The licentious life of the Magistrate shall not quite the subiect if he disobey the lawes the wickednesse of the Master may not excuse the servant if he be vngracious the bad living preacher is no cause to saue my soule if I be vngodly For God himselfe telleth vs that that soule that sinneth shal die the death Ezech. 18.4 And thus from the generall imitation I come to that which best beseemeth Christians Follow me The Lyon hath roared who will not be afraid The LORD God hath spoken who can but prophecie Amos 3.8 Ever worthy is his Maiestie to be revereÌ„ced whose voice nothing be it aboue or beneath in heaven or in earth sensible or insensible ought to disobey q Esai 1.2 Heare then ô heavens and hearken ô earth and therefore heare and harken both men women for the LORD hath said follow me Else whom will ye follow Is not he the way to guide you Follow him and he wil leade you in the pathes of righteousnesse Pro. 4.11 Is not he the truth to giue you light Follow him and the sunne of iustice shall arise vnto you Malac. 4.2 Is not he the life to feede you Follow him and you shall go in and out and finde pasture Iohn 10.9 He is the way in example for he hath given an example that wee should do even as he hath done Iohn 13.15 He is the truth in promises for his covenant he will not breake nor alter the thing that is gone out of his lips Psal 89.34 He is the life in rewarde for howsoever the wages of sinne is death yet the gift of God is eternall life through Iesus Christ our LORD Rom. 6.23 This our LORD the way the truth and the life in his iourney towardes heaven began betime for at r Luk. 2.42 twelue yeares of age he went about his Å¿ Vers 49. fathers businesse and he kept the right way for he boldly said who can
haue vs turne vnto the Lord Ioel 2.13 His reason is the Lord is gratious mercifull slow to anger and of great kindnesse repenteth him of evill Never would any so complaine would he but beleeue the Lords answere to Sions complaint Esai 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe Bee that possible yet will I not forget thee saith the Lord. O all yee that thirst come to the waters of comfort bibite inebriamini let me vse the words to you although in another sense Ier. 25.27 bibite inebriamini drinke and drinke till your soules bee more then satisfied Call to remembrance how hee hath accepted the thiefe vpon the crosse confessing Matthew sitting at the receipt of custome the womā washing his feet with her teares the Canaanitish womā begging for her daughter the woman taken in adulterie the Publican standing a farre off the Disciple that denied him that other Disciple which persecuted him and his followers the wicked that crucified him call to remembrance these his mercies yea call to remembrance all other the tender mercies of the Lord which haue beene ever of olde and say whether such his liberalitie hath not perswaded you that He the Lord none but He since all worldly helps are vaine that He the Lord will lift you vp A third motiue to the same perswasion of no lesse weight then the two former then that of Gods presence the other of his liberalitie is his abilitie of which the schoolemen in generall teach thus That God is absolutely Almightie In this generall they all agree but when they come to scanne how God may be said to be thus Almightie they vary much Some say that God is therefore said to be Almightie because he is able to doe whatsoever he will doe These doe so tie Gods power to his will as if he were able to do nothing but what his wil is to doe But St. Austine was of another mind in Enchirid. c. 95. where he saith Deum multa posse quae tamen nolit nihil autem velle quod non possit God is able to doe many things which hee willeth not but willeth not any thing which he is not able to doe plainely shewing that Gods will power are not equall that his power is extended to more things then his will that those things which God is able to doe are more then those things which he willeth The Scriptures also doe confirme this difference of Gods will and power Thinkest thou saith Christ that I cannot pray now to my Father and he will giue me more thē twelue legions of Angels Mat. 26.53 Christ was able to aske his Father and his Father was able to giue him that host of Angels but neither would he aske nor his father giue God is able of these stones to raise vp children vnto Abraham saith our Saviour Mat. 3.9 He is able but will not God hath mercy on whom he will haue mercy and whom hee will hee hardneth saith the Apostle Roman 9.18 Is it not herehence plaine that God is able to haue mercy on all and is able to harden all but will not So true is it against the first opinion That God is not therefore said to be Almightie because he is able to doe whatsoever he will doe Others are of opinion that God is therefore saide too bee Almighty because he is absolutly simply able to do al things whatsoever may be spokē or thought of If you shal aske thē whether God can sin their answer is he can but wil not if whether he cā suffer they say he can but will not if whether he cā lie they say he can but wil not But this opinion is as more wicked so more foolish then the former For to say that God is able to doe such things as are repugnant to his nature is as to say the fire is able to cause cold the Sun to make darknesse a bad tree to bring forth good fruit But S. Paule hath not feared to say that God cannot do some things 2. Timoth. 2.13 He saith If we beleeue not yet abideth he faithfull yet abideth God faithfull he cannot deny himselfe he saith not he will not deny himselfe but plainely he saith he cannot deny himselfe And why can he not deny himselfe The reason is set downe before because he is faithfull He is faithful non tam voluntate quam naturà the is naturally faithfull and therfore can he not deny himselfe I adde he is naturally living and therefore cannot die hee is naturally righteous and therefore cannot sinne he is naturally immutable and therefore cannot be changed hee is naturally God and therefore cannot be like man Quam mult a non potest omnipotens est Here is matter to wonder at God cannot do many things yet he is Almighty yea because he cannot do those many things therfore is he Almighty For could he die he were not Almighty could he ly he were not Almighty could he be deceived could he deceiue could he do wickedly he were not Almighty Quā multa non potest Deus omnipotens est How many things is God not able to do and yet is Almighty saith S. Austine de Symbolo ad Catechumenos lib. 1. cap. 1. So true is it against this second opinion that God is not therefore said to bee Almighty because he is absolutely and simply able to doe all things whatsoever may be spoken or thought of But why thē is God said to be Almighty Out of that which is already delivered this proposition may be gathered God is therefore said to bee Almighty because he is able to do all such things as naturally in themselues and simply are not impossible with God The truth whereof as it might evidently appeare by particulars whereon I cannot now stand so also may it sufficiently be manifest if in generall only we will consider this Alablenesse of God I deny not but earthly man hard to beleeue the workes of God in mans eies vnprobable hath ever beene ready to demand How How can this or these things bee An Angell from heaven may tell Sarah of a sonne after it hath ceased to be with her after the manner of women but shee will laugh within her selfe but shee wil say what after I am waxen old and my Lord also Gen. 18.12 But what saith the Angell to her Shall any thing be hard to the LORD vers 14. God may promise a whole moneths meate to the children of Israel lusting after flesh but Moses will hardly beleeue it but Moses will say Six hundred thousand footmen are there among the people among whom I am and thou saiest I will giue them flesh to eate a moneth long Shall the sheepe the beenes be slaine for them to finde them Either shall all the fish of the Sea be gathered together for them to suffice them Num. 11.21 But what saith God to Moses Is the Lords hand shortned
Could any in that great want of bread in the wildernesse haue looked for * Exod 16.15 Ps 105.40 Manna from Heaven Many a dewe and frost had they seene vpon the ground before but never the like Durst any presume to thinke that Iordan should run back that the red Sea should devide it selfe never did they so before yet now * Ps 114.3 5. Iordan runneth backe the red * Ps 136.13 Ex. 14 21 22. Sea devides it selfe The Babylonians woulde haue sworen that the Lions shoulde haue devoured Daniel and the fire the three children yet against nature the a Dan. 6 18. Lions became meeke and the b Dan. 3.26 fire merciful when they were to deale with the servants of the most Highe Excellent is that of CHRIST sleeping in the ship on a pillow suffring his disciples to be so long tossed with the violence of the Sea till they cried out LORD saue we perish for now in this extremity hee awaketh rebuketh the windes stilleth the stormes of the Sea and causeth a peaceable calme to follow Mat. 8.23 I shal not need to trouble you with the remēbrance of Sampson of Iob of Peter of Paule of Lazarus and manie others miraculously aboue all hope freed from thirst from miseries from imprisonmēt from shipwracke from the graue it selfe and the like out of that which is before delivered the truth of the second proposition may be inferred God oftentimes differreth his helpe till greatest necessity Both these laide to our heartes and consciences and duely thought vpō wil affoord comfort to our most fainting spirits for that they will stay our mindes on the leasure of the Lorde Thus should we thinke with our selues are we better then the spouse of Christ better then David better then any other the children of the Lord If not then in our greatest afflictions in the deepest griefe of our consciences voide of all spiritual cōfort learne we of the spouse to seeke and never leaue seeking til we finde our best-beloved learne we of David to waite and never leaue waiting till our God encline to vs and heare our crie learne we of the rest of Gods children to request never leaue requesting with vnexpresseable sighes till God come with his right hand stretched-out to lift vs vp Why should we at the first looke to haue our desires Abraham was old before he had any children and so was Zacharie and yet in the end the Lord promised and also performed It is a certainety when we haue lest hope for obtaining our desires we may soonest receiue them God vseth not at the first to grant our requests but differreth them for the triall of our faith and patience that like as the wheat corne groweth not til it be dead so his workes may not answere our expectation till they seeme to vs vnpossible And therefore as Iudeth chap. 8.14 spake vnto the governour of Bethulia so let me to you my brethren provoke not the Lord our God to anger the words are in the latter end of the 14. verse My brethren provoke not the Lord our God to anger it followeth for if he will not helpe vs within these fiue daies he hath power to defend vs when he will even every day or to destroy vs before our enimies Do not you therefore bind the counsels of the Lord our God bind not the counsels of the Lord our God For God is not as man that he may threatned neither as the sonne of man to be brought to iudgement therfore let vs waite for salvation of him and call vpon him to helpe vs he wil heare our voice if it please him he wil heare our voice if it please him Therfore be of good comfort you that now sorrow for you shal be comforted you that now be hungry for you shal be satisfied you that now weep for you shal laugh The Lord wil shortly come beare but a little and in his time all shall be well with you all teares shall be wiped from your eies and be you assured that whatsoever he hath promised to you so true is he so good is he so himselfe is he so constant so vnmoueable is he it shal be fulfilled the LORD will rise earely to do it he will set wheeles as it were to his power and goodnesse that he may speedily bring it to passe And hath he promised in his good time to lift you vp So will he lift you vp Now a word or two of the thing he promised vnto you it is your exaltation your lifting vp Where we must be warned not to dreame of any temporary exaltation of any worldly lifting vp like the Iewes who dreamed of the restitution of Davids kingdome Mark 11.10 or like the Apostles who looked that Christ should shortly restore the kingdome to Israel Act. 1.6 Preferments should not be aimed at ambition should be put apart from vs for our exaltation is spirituall we shall be lifted vp but in a spiritual sense I deny not but it is God that advanceth the heads of the mighty over their brethren by him kings reigne and true it is preferment is neither from the * Psal 75.6 East nor from the West nor frō the South God is iudge he maketh low and he maketh hie he is the bestower of all temporall blessings Yet withall I know that such his blessings are bestowed in common as well on the wicked as the godly the Sunne shineth as well on the evil as on the good the raine falleth as wel on the vniust as the iust God bindeth not himselfe either to one or other but storeth vp his blessings for both health wealth honour and whatsoever else this world may affoord he storeth vp for both iust and vniust good and evill according as himselfe shal dispose to both Certaine it is he will dispose to both sorts but to whom of both sorts he will dispose it is not in man nor in any sonne of man to discerne Set we then our hearts at rest for any assurance wee haue of these temporall blessings without doubt our exaltation is spirituall and so shall we be lifted vp The holy are vouchsafed to enter into the kingdome of God but wee know this entrance must be through many afflictions Act. 14.22 Through persecutions and tribulations 2. Thess 1.4 All that will liue Godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 Giue care yee faint spirits be strengthened yee weak hands yee feeble knees receiue comfort Is it true indeed that the godly must be known by the badge of afflictions of tribulations of persecutions Yet be yee not dismaide Be the burdē you beare never so vnwildy be it never so heavy there is one in Heaven he can come a pace for he flieth vpon the wings of the winde who is able to master it to lighten it And therefore though we walke in the very shadow of death we must not take discomfort at it The Lord sitteth aboue the water flouds hee
116 God deferreth his Helpe till greatest necessity 149. 150 withdraweth his helpe 148 Herod 50 71 Hezechiah 112. 138. 142. 143 his zeale 25 his Honour 65 Honor not to be trusted to 120 Humility 67. 71. 120 motiues to Humility 71. 74 Hypocrisie 98 99 Hypocrisy spuÌ„ with a fine thread 98 An Hypocrit will ever be bewraied 98 The portion of Hypocrites 100 I. IAbin 35 Iacob 29 56 Idolaters 13 Iehoram 23 Iericho 89 Ieremie 81 Iezabell her fast 103 Imitation 41 The patterne of our Imitation 51 English infamous for Imitation 42 Christian Imitation 45 Iob. 33 Ionas his fish 32 Ionathan 61. 91 Ioseph 54. 81 his chastity 53 Ioseph sold 32 Ioshuah 25 Iosiah 112 Iudah 42 85. 86 The sinnes of Iudah 35 Iudas 99 Iudge not the person of sinners 84 K. KEepe the right way 46. 50 L. LAbour 21 Lazarus 142 The Life of man short 72. 73 The Liberality of God 129 Stay the Lords leasure 146 The Lord our creator 103 our Father 103. 104 our King 103 our Master 103. 104 our Spowse 103 â—04 our Teacher 103 Lot 87 Lots incest 53. 56. 110 Lotterie 33 Loue. 79. 81 Loue one another how 79. 80 the measure of our Loue. 79 want of true Loue. 81. 82 M. MAn wherof he is made 71. his life short 72. 118. subiect to miseries 20. 73. 74. sinfull â—3 84. his helpe is vaine 35. his fraile â— state 69. 116. how compared 120 Manasseh 31 Manna 62 Marchasite 31 Marculus 26 A Martyr 25 The wicked may die as Martyrs 26 How a man may bee a Martyr at his death 26 The cause maketh a Martyr 26 27 Martyrdome 25 Masters followed 8 God is Mercifull 12 Gods Mercies 36 Make Melodie in your hearts 102 Micaiah 21 Ministers admonished 16 Miriam 11 23 61 Moses his loue 54. 81. his incredulity 53. his zeale 25 Moses 14. 15. 25 N. NAaman 86 The Name of God to bee cald vpon 37 Naomi 16. 81 Nebuchadnezzar 69 Our Neighbours life 88 Nineveh 138 142 143 The Ninevits 12 Noahs drunkennesse 87. 110 O. OBadiah 91 Obedience begun 112. perfect 113 Our Obedience to Christ as our Master 105 Out obedience to the will of God 111 Og. 118 An Old man described 49 Onesimus 87 110 P. PAndora 17 Patience in afflictions 30 Paul 16 59. his loue 54 Pecocke 60 Persecution personall or generall 28. 29 Whether a Minister may fly in time of Persecution 27. 29 Persians 30 Peter 25. 87. his deniall 53 56 87 110. his fish 32 The Pharisees praier 103 Pharaoh 69. 143 Pharaohs daughter 22 Philistins 18 Phinehas 25 We bath in Pleasure 114 Polycarpus 26 Pomgranats of Palestina 121 Poore 70 The Poore to be releeved 22 Pride 69 Pride of gifts and graces 68. 69 The Prowd God resisteth 71 Preferment from the Lord. 74 129 151 Promises of God of two sorts 135 God true in his Promises 136. the certainty of his Promises 136 137. 143 150. how we must be affected to his Promises 145 Condemne not the whole ProfessioÌ„ for the faults of some 89 Prosperity 34 Prosperity dangerous 34 Gods providence 31 The Publican 85 The Publicans praier 85 Many Punished for the fault of one 47 Purposes of God haue two parts 141 Q. QVestions curious 58 R. REbecca 87. 110 Rehoboam 12 49 Rent your hearts 36. â—7 Repent 37 49 Repent betime 48 An exhortation to Repentance 36 Whether God Repenteth 137 138 Rich. 65 Riches not to be trusted to 121 Rose Laurel 13 Rue 25 Runne in the way to Heaven 55 S. SAcrifice blind and halting 55 Salomon 16 32 his Idolatry 56 37 110 The Samaritan 22 Saul 25 54 Sarah 11. her lie 87 110 The Sentence of God 141 142 Shebna 70 Shimei 33 Simonie 64 Silvester 63 Our Sinnes 35 36 43 The Sinnes of great men 44 Sleepe not 54 The Sleeper 44 The Slips of others 87 The holy Spirit 138 Sorrowes in mans life 21 Speculations vaine 58 Spices 31 Falling Starres 99 Stephen 54. 81 Iacob Sware 114 T. TAles against hearers 83 84 Against Tale tellers 83 Tares with wheat 54 90 The Thiefe 12 The Lords Threatnings haue a coÌ„dition annexed 142 143 A warning to Tradesmen 121 The Traitors kisse 103 Troubles in mans life 20 Truth ever opposed 6 V. VNiversall grace refuted 3. c. The Voice of the Lorde to bee heard 38 W. WAntons 13 Keepe the right Way 50 One Way to Heaven 50 Wheat and tares togither 54 The Wicked God avengeth 10. they are rebellious 10. they may die like Martyrs 26 The will of God 105. secret 105. why so cald 106. hidden 106. revealed 106 To doe the Will of God 105. 110 Our Wils must be conformed to the will of God 107 how 108. 109. Outward obedience to the Will of God 110. 111. the fulfilling of his will wherein it coÌ„sisteth 110. 112 Gods willingnes to help 135. Witches 122 123 124 Seeke not to witches 37 Wolfe signifieth three things 28 Women painted 38 70 The Word of God 116 Worldly helpe 116 Z. ZEale 25. ioyned with a good cause 25 Evill Zeale 25 Ziba 82 Zimrie 25 FINIS