29. By thee I have run thorow a Troop by my God I have leaped over a Wall By their God a Few men ran thorow Numerous Troops in Kent in Lancashire the last Yeere at Dublin this By him they have formerly leaped over High Walls at Bristoll Bridgewater and now this yeere at Droghedah Waterford in Ireland Vers 37. I have pursued mine Enemies and overtaken them neither did I turne againe till I had consumed them The First Part of this verse is past on your Part Noble Senators The Second Part remaines to be made a Prophecy with a little Change You have pursued your Enemies and overtaken them Neither shall you turne againe till you have consumed them There are Two things which are to be observed for this Conclusion of the Deliverance 1 The Persons on whom these Deliverances are bestowed 2 The Praises which are to be given for these Deliverances 1 The Persons v. 5. Great Deliverance gives He to His King and sheweth mercy to His Annoynted to David and to his Seed for Evermore David was a Type of Christ Christ was the Seed of David God made David His King his Annoynted in a Figure a Shadow but Iesus Christ in Truth and Substance Iesus Christ and His Seed are the Proper Grounds and Subject of all Deliverances and Mercies So far as we have an Interest in Christ we have an Interest in these Blessings So farre as we have a share in the Lord our Saviour we have a Share in these Salvations Thus these Salvations shall proceed and grow upon us to Eternity Otherwise we do lye the longest in that Sun of these Mercies like Stubble to dry that we may burn in the Fire the Last but the most furiously 2 The Praises Vers 46. The Lord liveth and Blessed be my Rock and let the God of my Salvation be exalted Let us unite our Hearts in this Song for a Close of our Praises Honours dye Pleasures dye the World dyes but the Lord Liveth My Flesh is as Sand my Fleshly Life Strength Glory is as a Word written on Sand but Blessed be my Rock Those are for a Moment This stands for ever The Curse shall devoure Those Everlasting Blessings on the Head of This Let Outward Salvations Vanish Let the Saved be Crucified Let the God of our Salvations be exalted This Lord is my Rock This God is my Salvation I have finished the First Way of Thankfulnesse The Recording the Goodnesse of God 2 Way The Restraining our selves from our Peculiar Sinnes Vers 23 I have kept my Selfe from miâ—e Iniquity This is of a Twofold Concernment 1. Concernment Particular to Each Person Every one best knowes his owne Iniquity that to which he is especially inclined that by which he is oftnest overcome Let him Keepe himself from that Keepe thou thy selfe from thy Covetuousnesse in Place of Trust Keepe thou thy selfe from thy Oppression in Place of Power Oppression Positive or Negative by not Hearing not Searching out the Cause of the Poore Keep thou thy self from thy Pollutions thou from thy Profanesse c. 2 Concernment Publique to the Nation If I may have leave to present my Humble Opinion concerning this Nations owne Sinne not Excluding or Pre-judging other Opinions of other men I should with Submission conceive it to lye under these Two Heads 1. A Fatnesse of Heart Luxury in Feeding full upon Flesh is in a Morall way reputed the Nationall Vice of English men The Like unto this is Englands proper Sin at this day The Fatting of it selfe with Fleshly Confidences Give me leave to reason as Saint Paul doth Galath. 3. 2. How have ye received the Spirit by the works of the Law or by the Hearing of Faith How have we obtained these Victories and Successes by our Morallitie Legallity by our diligence in Ordinances God forbid Let my Tongue cleave to the Roof of my Mouth rather then make such harsh Musick But there is a Difference between raising these above the Head of our joyes and treading them under the Feet of Prophane or Sensuall Affections It is not Conformity to the Letter of the Scripture or Communion in Ordinances which I question but a Confidence in these a Competition of these with the Lord Jesus I say then How have you prospered How have you bin saved By these Things or by Free Grace and the Spirit of God They shall cry Grace Grace Not by Might nor by Power but my Spirit saith the Lord Zech. 4. 7. O England Trust thou in the Lord Jesus This is the First Head 2. A Blindnes of Minde It was the ruine of Hierusalem not to see the things of their Peace in the day of the Flesh of Christ I pray that it may not be the Ruine of London not to see the Things of the Spirit in the Day of the Spirit The Lord accomplish upon the Common wealth of England a Prayer made for the King of England by a holy Martyr in the Time of Henry the eight Lord Open the Eyes of the People of England to the Spirituall Presence of Jesus Christ in the midst of them Thus much for the second way of Thankfulnesse I shall make Short Stages of the other Two that I may come to the end of my Journey 3. Way Rejoycing in the Crosse of Christ S. Pauls language is God forbid that I should glory save in the Crosse of Christ by which I am crucified to the World and the World to me Gal. 6. 14. What is it in which you rejoyce this Day Is it to see a Reed shaken with the Wind Victories Conquests of Kingdoms changes in Common-wealths are Chances in this course of Mortality like the Shaking of a Reed in the Wind. But what is it in which you rejoyce Men clothed in rich Apparrell Your selves clothed with the Riches and Greatnesses of this Life They that are thus clothed are in Courts and Kings Houses You have seen Courts and Kings Houses made Desolate before your Eyes Rejoyce in this that you see the Crosse of Christ exalted and the Lord Jesus Crucifying upon it the Powers and Glories of this World This is the Signe of the Son of Mans approach in the Clouds Rejoyce in this that you feele the Crosse of Christ in your Selves crucifying you to the World This is a Sacrifice of Praise which will have a Sweet Savour in the Nostrils of your God if you love to see the World and your Selves offered up as a Whole Burnt-Offering to the Lord in the Fire which Christ Kindleth upon the Earth by His Crosse Invite the Bird of Heaven the Eagle the Spirit to your Feast of Thanksgivings this day to come and feed upon your Fleshly Designes and Delights till it have quite devoured them All 4 Way The raising of our Selves to the Great Day of our Saviours last Appearing David onely toucheth at Sauls Slaughter His owâ—e Soveraignty but he immediately flyes at and fixeth on that Day of Judgement those last Flames of the Worlds Confusion and Christs Coming Thus we shall Keep a Holy Solemnity to the Lord if we also by occasion of our Deliverances be transported and ravisht in Spirit to that Glorious Day that Day of Jubile Abraham received Isaac from Death in a Figure He saw the Day of Christ in that Figure and rejoyced to see it Let us also make our Victories a Prospective to the Eye of our Faith that thorow these we may looke to that Houre in which the World shall dissolve Jesus Christ descend in the Glory of His Father with all His Holy Angels Behold a way of making your Table at which you are presently to feast the Table of the Lord Speake such words as these one to another As we now feâ—d upon Birds and Beasts that we may enlarge and heighten our selves that we may bring forth them againe in the Life and Forme of Men So hath Iesus Christ in these times â—ed upon the Flesh of Nobles and the fâ—t of Princes that He might appeare more fully in the Spirit And as we have seene Him come this Day in this Little Corner of the Earth so shall He ere long come upon the Whole World He shall eat the Flesh of Power and Glory He shall drink the Blood of the Naturall Life of Every Creature of the Saints themselves that He may bring forth Himself and Them againe together with Himselfe Spiritually in His Everlasting Kingdome Even so Come quickly Lord Iesus FINIS ERRATA In the Epistle Page 8. Line 23. reade like time for like the times In the Booke Pag. 6. Line 15. re Predecessor for predecossour p. 19. l. 25. re God is with his owne f. round about his owne p. 20. l. 20. r. shame f. fame p. 27. l. 19. re those f. thsoe p. 28. l. 1. r. were f. was p. 28. l. 8. r. shone f. shewen p. 38. l. 27. r. whence f. when There are some other Errata's with severall mistakes of the Printer in the points which the judicious Reader will of himself correct
made The Twofold Principle 1. Of Love 2. Of Wrath are the Two Hands of Jesus Christ in or by which he worketh All Matth. 25. 33. All Good things are wrought in a Principle of Love through the Good Angels from the Right hand of Christ These things come as Effects of Divine Love as Objects for our Love All Evil things are wrought in a Principle of Wrath through the Devil from the Left hand of Christ These things come as Effects of Divine hatred as Objects for our Hatred and Grief The Divine Power worketh Two ways 1. Way By a Universal Concurrence with each Creature 2. Way By a Particular Confinement in each Creature Divines say The Creating Power as it is terminated in God is God as it is terminated in the Creature is the Creature 1. The Divine Power in its Universal Concurrence is God It is that Eternal Word going forth with every Particular Operation and Temporal Production as a Back to it The Sun and Man bring forth a Man Jesus Christ and the Creature bring forth Every work in the Creature Joh. 1. 3. Without him apart from him hath been done not any one thing which hath been done So it runs in Greek word for word 2. The Divine Power as it is Particularised Circumstantiated Confined in each Creature it is that Creature The Work in the Lowest and Least things on Gods part on Christs part is a Universal Work and therefore not to be exprest by any Particular Name except it be in a Figure onely Colos. 1. 17. Christ is said to be Before all things and all things consist {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stand together in him Every work on Christs part is an Omni-form Work a Universal Peece in which All his Works lie together in One and are perfectly One Although on the Creatures part it be a Divided Peece a Small Particular As therefore the Name of Christ so each Work in the Creation as it is Christs and Gods is above every Name that is named both in this World and that which is to come Ephes. 1. 21. 2. God is All I know not any Place of Scripture which Countenanceth this Expression except it be That 1 Cor. 15. 28. That God may be All in All God is un-changeable He is All in All Essentially to himself He shall be All in All Manifestatively to the Creature Take these Directions for the Sense of it 1. God is not All Collectively as the World is This All a Heap a Composure of many Beings in Rank and Order Hear O Israel the Lord thy God is One 2. God is not All Distributively He is not This or That Particular Thing God is not as Man saith the Holy Ghost If God were any Particular Thing He were not an Absolute All 3. God is All by way of Efficacy as he doth All 4. God is All by way of Excellency He is the Truth Substance Life of All All Things compared with Him are Dead Pictures Shadows onely of Him as Nothing in comparison with Him 3. All Things are in God I confess that the Scriptures often speak to this Purpose Yet there is no maner of Speaking that requires more Distinction and Caution in taking a Right Sense of it Corolaries are drawn from This by all Companies of Men to colour their Apprehensions Things may be said to be in God six ways 1. Materially So none of all the Creatures can be imagined to be in God as any Part of Him as making up His Being as the Matter of It. The Divine Nature hath neither Parts nor Particulars It is Simple Undivided Un-compounded Psal. 50. 13. Will I eat the Flesh of Bulls or drink the Blood of Goats saith God The Essence of God and That alone may be said in a Figurative Sense to be as the Matter in the Godhead 2. Formally No Creature is in God formally according to its Proper Form and Being John 1. 1 5. God is Light and in Him is no Darkness at All Darkness is the Principal Thing in the very Essence and Form of the Creature I mean a Negative Darkness To what will ye liken me There is no more the Formality or Proper Essence of any Creature in the Form and Essence of God then Angels have Lips Ears Eyes The Three Persons of the Trinity are Formally in God and They alone There are Three that bear Record in Heaven 1 John 5. 3. Virtually Thus All things are of a truth in God Forasmuch as He brings forth bears up All things by the Word of His Power Heb. 1. 3. Thus All Colours are said to be in Light Heat and All Elementary Qualities in the Heavenly Bodies 4. Eminently It is most true that All things Created are in their Great Creator Eminently Psal. 139. 12. The Night shineth as the Day the Darkness and the Light are Both alike to Thee Darkness and Light are Both in God not onely Representatively but Really not in their Ideas onely but their Identities yet not Materially nor Formally but Eminently after a more Perfect maner than they are in themselves as in the Supream Unity of All Perfections So the Darkness of Sense may be a Beautiful Bright Notion or Form in the Understanding A Wound in a Bleeding Fainting Person may make a Pleasant Picture as it lies in the Riches of the Painters Fancy and Colours 5. Immediately Jesus Christ alone is this way in God 1 Cor. 3. 1. Christ is Gods As the Firmament or Eighth Sphere in which the Innumerable Stars are set is held by some to be immediately next the Empyrean Heaven or Heaven of Glory So Jesus Christ in whose Person the Saints are set like Stars lies in the Bosom of God 6. By Mediate Subordinations Heavens comprehend the Earth Themselves are comprehended of Angels Angels of Christ Christ of God For God brings forth Angels by the Mediation of Christ Col. 1. 15 16. Jesus Christ manageth this World by the Mediation of Angels Heb. 2. 5. The Angels govern the Earth by Heavenly Influences Hosea 2. 21. By this Subordination the Frame of Nature lies in God All Pure and Spiritual Things are in the Spirit of Grace Gal. 5. 25. This Spirit is in the Love of Christ Christ is in God All things Corrupt and Carnal lie in the Devil 1 John 5. 19. The Devil lies in the Wrath of Christ Christ is in God Accordingly the Ideas or Original Images of things have a Proportioned Order in the Divine Nature For God is a God of Order not of Confusion in His own Essence On this Mount is the Pattern of that Order which is set in the Church and the Creation Jesus Christ who is the Word the Book of God the Eternal Image of All Images in the Eye of God He is a Wisdom This Wisdom is the Platform of that which is drawn out in the Creation of Nature the Regeneration of Grace the Condemnation of the Devil 4. All is God This seemeth to me the Unsafest Phrase The Holy Ghost
quick when their wrath was kindled over us 3. Note Wind up and wrap up all your Mercies into the Person of Jesus Christ In him they are all Yea and Amen â— Cor. 1. 20. He is the Eternall One by whom and in whom our Blessings are made Eternall Mercies are Sweet when they are the Sure Mercies of Jesus Christ When our Salvations and our Joyes savour of the Lord Jesus they become the sweet Savour of an Everlasting Memorial upon our owne Spirits in the Nostrils of God the Father Without Him they vanish at the presence of every new Tryall as the Morning dew before the rising Sunne 4. Note Offer up all your Thanks to God by Jesus Christ Hee is the Chiefe Musician He alone can tune your songs and set them in order before the Lord to make them Spirituall Musicke Our blessed Saviour is the Altar that must sanctifie the Gold of our praises Thus begin and end your Praises with the Lord Jesus Make him the First and the Last Dish in your Feasts the Seasoning of all your Dishes Engrave upon your Hearts in all your Mirth set at the Head of all your Songs this Inscription or Title To the Chiefe Musician in Heavenly things To him that excelleth To Iesus Christ I have done with the First Particular in the Title of the Psalme the Dedication 2. Particular The Author He is described Two wayes 1. By his Name or Person David 2. By his Relation the Servant of the Lord 1. By his Name or Person David David was the Type of a Just Power in Foure Respects 1. David was sought of God to rule his People after his owne Heart 1 Sam. 13 14. Samuel tells Saul God hath sought him a man after his owne Heart and he hath commanded him to be Captaine over his People A Ruler must be sought out by a Divine Spirit Divine Providence or Both He must have a Command either Exprest or Imprest upon his Heart He must command out of Obedience not Ambition 2. David was the Sonne of Ishai 1 Sam. 16. 1. God saith to Samuel I will send thee to Jesse the Bethlehemite I have provided me a King from among his Sons Jesse or Ishai for Both are one signifies Man in his Excellency in the true Being of a Man that is so farre as he hath any Reliques or Prints of that Image of God in which Man was first made 3. David had Iesus Christ for his Lord and Son Matt. 22. 45. Iesus puts this Riddle to the Jewes from the 110th Psalme If David call Him Lord how is He then his Son David had Christ for his Lord He raigned Obedientially as being subject to the Messiah Deuteron 34. 5. It is said of Moses that He died according to the word of the Lord The Hebrew hath it At the Mouth of the Lord The â—ewes say God tooke Moses's Soule from him with a Kisse So David raigned at the Mouth of the Lord Iesus The Kisses of Christ's mouth breath'd a Ruling Power and Skill into him David had Iesus Christ for his Son David was Christ's Predecossour in the same Line and His Type The End of David and his Kingdome was to Figure and to further the Comming of the Lord Iesus 4. David signifies Beloved He was Gods Favourite protected and blessed by Him By the Blessing of the Lord thorough many Dangers in the midst of many Difficulties he was setled in his Kingdome now when he sung this Song of Praise Thus David was the Type of a Iust Power Right Honourable and Noble Patriots You are that Iust Power of which David was a Type if you not Seeking bâ—â—Sought by the Lord to Command rule this People not according to your owne Hearts but His owne Heart You are a Iust Power while you are Sons of Ishai Representatives of the People not after their Lusts and Humours but â—o farre as they retaine the True Being of Men having the Image of God stampt upon them in Righteousnesse and true Reason 〈…〉 are a Iust Power while you have Iesus Christ for your Lord and Sonne while you make the End of your Rule to be the Exaltation and Manifestation of the Lord Iesus to Serve Shadow forth Usher in Iesus Crrist Upon these Grounds you have been Beloved of the Lord eminently Favoured and Blest by Him By the Blessing of the Lord after many Dangers in the midst of many Difficulties you are Setled to a good degree in your Government now when you keep this Day of Praises But there is One thing more Remarkable in David and Applicable to your selves Honoured Senatours which I cannot let passe That is this David stands between Two Contrary Raignes the Raigne of Saul a Prince of Disobedience Witchcrafts Idolatries and the Raigne of Salomon a Prince of Righteousnesse Peace and Glory David was a Man of Blood all his time full of Warres and Troubles He was not suffered to build an House to the Lord because he had shed much Blood upon the face of the Earth before the Lord 1 Chron. 22. 8. Davids Raigne was a Type of the Kingdome of Christ in its Conflict of the Church in her Passage from the Land of Darknesse and Bondage under Anti-Christ to the Land of Rest David raigned fourty yeares from Saul to Salomon according to the yeares in which the Children of Israel were journeying through the Wildernesse according to the Dayes in which Eliah was travelling without foode to the Mount of God when he fled from the face of Iezabel 1 Kings 19. 8. according to the Dayes in which Iesus Christ was encountred and tempted of the Devil in the Wildernesse Right Honourable If we may give credit to Reverend Learned and Holy Men You are now upon the Entrance into those Times You have had the Honour to be made Instruments in the Hand of God to bring about the Beginnings of those Times of the Church to which Davids Kingdome was a Type and no more Iesus Christ is now comming forth with his Garments dyed Red in the Blood of his Enemies The Prophet Isaiah saw these Times when he cryed out Esai 63. v. 1. Who is this that commeth from Edom with Dyed Garments from Bozrah The Iewish Rabbins teach us that Edom in the old Testament points out Rome which is the Seate of the Whore The Prophet goeth on v. 2. Wherefore art thou red in thy Aparrell He answers concerning his Enemies v. 3. at the latter end Their Blood shall be sprinckled upon my Garments and I will staine all my Rayment This is the First Raign of Christ after the similitude of David that is in the Power of his Death This Power of our Saviours Death must have a Double Effect One to cover the Earth with His Slaine the other to crucisie the Earthly Part in his Saints I will here crave leave to insert one place of Scripture which seemes to suite my present Purpose It is Daniel 12. ver. 11. And from the time that the daily sacrifice shall be taken away
and the Abomination that maketh desolate set up there shall be a thousand two hundred and ninety dayes v. 12. Blessed is he that waiteth and commeth to the thousand three hundred and five and thirty dayes v. 13. But goe thou thy way till the end be for thou shalt rest and stand in the Lâ—t at the end of the dayes There are Two Computations of these times which I shall mention 1 Computation from Constantine the Great the First Christian Emperour He became Christian about three hundred and twelve yeers after Christ Now the ten Persecutions so bloody and fiery under Heathen Emperours were ended The Church was cloathed with worldly Riches and Greatnesse A Voyce was heard from Heaven saying This day is Poyson powred forth into the Church Now did the Crosse of Christ beginne to be made of none effect and the Power of Christs Death was either no more remembred or no more understood by the Generallity of Christians This was the Taking awâ—y of the Daily Sacrifice the Daily Sacrifice among the Jewes being a Type of our Saviours Death by which He offered himselfe up once for ever in His owne Person and offereth himselfe up Daily in His Members 1 Corinth 15. 31. I protest saith Saint Paul by our rejoycing which I have in Christ Jesus I die daily Now also the Imagery and Idolatry of Crosses Temples Saints Reliques began principally by the Superstition of Helena the Emperours Mother So the Abomination that maketh Desolate was set up These are the Two Marks that Daniel sets upon the Beginning of his Yeeres Dayes being so taken in a Propheticall Language each Day for a Yeere 1. The Taking-away of the Daily Sacrifice 2. The Setting up of the Abomination that maketh Desolate Now if you take the three hundred and twelve years after Christ when Constantine was made a Christian and adde to that number one thousand two hundred and ninety yeares the whole summe of yeares will amount to one thousand six hundred and two years In this yeare King Iames came to the Crowne of England They that understand that Reason of State by which King Iames ruled in Scotland and which hee brought from thence with him into this Nation know that then the Foundations were laid for those Changes which have been lately brought forth though nothing as yet appeared Therfore the Prophet addes Blessed are they which reach to the Thâ—usand three Hundred and Thirty five dayes This number exceeds the former by Forty five yeares which are expired about one Thousand six Hundred Forty seven after the Birth of Christ Then is the Blessednesse For then doth the Lord Iesus begin Eminently and Apparently to set up his Crosse among men both in their Flesh and Spirits Now He goeth about to shake and unsettle the Abomination set up to spoile the Bestiall and whorish Powers of this World to Baptize all Flesh even that of his Holy Ones with Fire This is the First Account of these Times of Daniel 2 Computation from Iulian the Apostate Iulian being Emperour had a very great Enmity against the Lord Jesus He undertakes a designe to prove our Lord a False Prophet in those things which He foretold concerning the City and Temple of Hierusalem He employes the Jewes to re-build the Temple whose foundations yet remained in the Earth While they were thus busied a violent Tempest from Heaven partly scattered partly consumed with fire their Materials ruined their whole work nay more tore open the Bowels of the Earth tore up threw away and wasted That of the Foundation of the Temple which had been hitherto preserv'd This which was intended for a Contradiction to was an Accomplishment of the Prediction Matth. 24. 2. That No one stone should be left upon another The Temple was the Seat of the Dayly Sacrifice The Temple being now the last time totally made Desolate and quite taken away the Dayly Sacrifice now of necessity is taken away with the Temple Radically and Fundamentally Iudaisme thus fully ceasing in this Part makes a more clear way for Antichristianisme to come in which is the Abomination to be set up All this came to passe about three Hundred Sixty two If you reckon from thence Daniels first Number will end in Fifty two which is now approaching But why then is the Blessednesse defer'd till Forty five years after that be run because Iesus Christ begins now to reign in the Power of his Death as a Man of Blood And now the Devil will rage because he finds that his time is but short upon the Earth and he feels that the Sword of Christ is now made to reach him and to pierce within his Scales The Outward Calling though not the Inward Conversion of the Iewes is expected neare this time to which perhaps the Affairs of Constantinople as they now stand may make way But such Calamities and Confusions as the World never saw to this day must follow when once Iesus Christ shall begin to appeare for His People and the Return of the Jewes So Daniel speaketh expresly Dâ—n 1â— 1. At that time shall Michael stand up the great Prince which standeth for the Children of thy People and there shall be a time of trouble such as never was since there was a Nation even untill that time The Destruction of Rome and the Papacy is also hoped not to be far off which also wiâ—l be a Scene or Action of many yeares and much blood as appeares by Saint Iohn in the Revâ—lation Revel 14. 8 Babylon is fallen is fallen that great City that made all the Nations drink of the Wine of the Wrath of her Fornications Her Fornicaâ—ions are her Idolatries her Wrath her Persecutions The Wine of both is Bloud the Bloud of Soules in one and of Bodies in the other But afterward it is added concerning those that worship her vers. 10. They shall drink of the Wine of the Wrath of God This Wine their own Blâ—od They shall be tormened with Fire and Brimstone in the presence of the Holy Angels and the Lamb The beginnings of the Day of Iuâ—gment shall take hold of them Helâ— shall boyle up and flame forth in the midst of them There shall be Spirituall Wayes of Tormenting them And all this shall be by the manifest Breaking forth of Iesus Christ after a Spirituall and Extraordinary manner Miraculously by his Holy Angels Ministerially by his Saints The Punishment shall be after the Similitude of Hell from the Immediate Presence of God and the Irresistablenesse of His Power taking hold of Soule and Body at once with Convictions flashing in the face of their Spirits with Rage and Blasphemies increasing by their Convictions It is added page 10. That the smoake of their torment ascendeth for ever and â—vâ—â— and they have no rest Day â—or Night This argues the Swiftnesse the Fierâ—enesse the Contiâ—uity the Continuance the Complâ—atnesse of their Destruction The late Providence of God in this Island and Ireland seem to give a Rise to the
Particular An Expresâ—ion of the Reason My Strength I love thee O Lord my Strength 1 Particular The Profession of Affection I loâ—e thee The Word translated Love is taken from the Belly the Bowels the Inward Parts Rechem It implyes a Three-fold Property in Love 1 Property Inwardnes Divine Love is from a Divine Principle not from Sense or Fancy but the Heart not a Guilding upon the Ouâ—-side of Flesh but Pure Gold growing in the Inward Hidden Mine of the Spirit He is a Jew that is One Inwardly saith St. Paul Rom. 2. 29. He is a Lover of God who is One Inwardly The true Love of God is a Spiriâ—uall Fire in the Bowels It consumes the Inward Parts like the Fat about the Heart which was to be consumed by Fire in all the Sacrifices Thou shalt love the Lord thy God with all thine Heart saith Iesus Christ in the Gospel 2 Property Tenderness Love to God must be a Sensible Sympathizing Lâ—ve The Bowels the Inward Parts are Seats of Tenderness Passion Sympathy When Two Lutes are rightly tuned one to another touch a String upon One Lute and the same String upon the other Lute will answer it with a like Sound Iesus Christ and a Saint are thus tuned by mutuall Love each to other Their Bowels are Musicall Strings Let One be touched in any Kinde and the Bowels of the Other will sound 3 Property Strength Spirituall Love hath one Seat and Root with Life our Inward Parts Love is strong as Life nay it is stronger than Life For Love is strong as Death which masters Life Cant. 8. 6. The Loving Kindnes of God is Better Sweeter than Life saith the Psalmist Psalm 63. 3. For when Life can afford no Comfoâ—t but is full of Bitternes the Love of God will then Sweeten Life When Life failes us the Love of God will then receive us into its Mansions So the Love of a Saint to God is Stronger then Life For he may lose his Life but not his Love to his Saviour Yea he will lay down his Life for the love of the Lord Jesus The Love of a Saint to God is stronger then Death It will carry him thorow Death make him more then a Conquerour over it Thus much for the First Particular the Profession of Affection 2. Particular the Expression of the Reason My Strength O Lord my Strength The Word is Ghazak It hath Foure Senses 1 Sense Durablenesse The Lord is a Strength upon which nothing can make Impression to shake or weaken it 2 Sense Puissance God is the Lord of Hosts He beares down all things before him 3 Sense Praevalency God can doe any thing He can bring forth all things out of the Treasury of His Fulnesse He is Full and Fruitfull He is not onely an Active Potentiality like a Living Spring but a Potent Vâ—iâ—ersall Act like the Over-whelming Sea before the Dry Land appeared God can out-doe and out-goe all things in all Kindes of Excellency Activity and Fruitfulnesse Thus God is round about His own A Wall encompassing enclosing them round a Fire devouring Outwardly every Evill that would break in upon them a Light shining inwardly multiplying upon them all Formes of Life all Beautifull Glorious Manifestations shooting ten Thousand Beames of Joy into their Hearts Thus the Lord hath been a Wall to us a Sea-wall a Wall between us and a Sea of Blood The Lord hath been a Fire for us Consuming our Enemies He hath been a Light standing still over our Heads like the Sun over the Head of Ioshua while he pursued the Canaanites and made an End of them He hath been a Calme Sweet Light to us in the midst of a Thick Darknesse and a Tempest I have now gone â—ver my Text in Generall Now Honoured Patriots I hope you will give me leave and cause to repeat my Text in your Names with a little Change after this manner To Him who Excelleth To the Conquerour To the Chiefe Saviour and Singer of Israel To Iesus Christ A Psalme of Praise of the Commons of England the Servants of the Lord who spake to the Lord the Words of this Song in that Day when the Lord had delivered them from the Hand of all their Enemies and from the Hand of Saul and from the Hand of Ishbosheth that feeble Man that Man of Shame those Men of Same in Ireland by the taking of Droghedah in that Day when they saw the Lord Iesus comming out of His Place to raigâ—e over the whole Earth in the Power of his Death Then they said We love Thee We love Thee Inwarly Tenderly Strongly We love Thee O Lord Our Strength I come now to that which I promised as the Second Part of my Sermon and that is a Particular Doctrine taken up out of the General Sense of the Words and That is This Doctrine The Lord is the Strength of his People I will give you Three Demonstrations of this Doctrine and so descend to the Application 1 demonstr. There is a Neere and Mutual Vnion between God and a Good Man This Vnion is tied by Two Strong and Fast Knots at Both Ends Love is the Knot by which it is fastned on Gods part Faith is the Knot on a Saints part The Spirit is the String or Chain of Gold on which these Knots are Knit St. Paul saith 1 Cor. 6. 16. He that is joyned to the Lord is one Spirit No Things are so capable of Vnion as Spirits They can peneâ—rate descend into dwell in fill possesse one another Those things clasp one another closely indeed which are Spiritually united The Vnion between God and His People is Strict and Strong for it is Spirituall The Nature and Exercise of Faith and Repentance is best exprest by the Fulnesse of this Vnion This Vnion empties a Man of his Lusts the World the Flesh For it makes a man Spiritual a Spirit For it is the Baptisme of a Spirituall Firâ— unto Repentance This Vnion empties a Man of Himself and fills him full of Iesus Christ For it makes a Man to be no more upon his owne Bottome but One Spirit with his Saviour Thus this Vnion is the Helme of Repentance and the Hand of Faith upon that Helme which turnes us quite about and makes the Great Change in us from West to East from Death to Life This Vnion empties a Man quite out of Himselfe into Iesus Christ A Man is no more One Flesh with himself but the Lord and He are One Spirit Here is excercised that Act of Repentance and Faith by which a Man thrusts away from him the Shore of Selfe or Flesh and lancheth forthâ— into Iesus Christ as a Spirituall Sea This Vnion is the very Eye of Repentance by which a Man weepeth out Selfe in Tears and taketh in Christ in sweet Beames It is that Mouth of Faith by which a Man breathes forth himselfe into his Saviour and sucks in Iesus Christ as a Quickning Spirit It is the Putting off Selfe and the Putting on Christ It
Righteousnesse When a Poore Soul hath the Guilt of his Sins like the Serpents of that Magician the Devill crawling in his Bosome twisting about his Heart stinging him to Despair and Death then appeares the Righteousnesse of the Lord Iesus like Moses Serpent and devoures all the other Serpentâ— that not so much as any Reliques Print Stain or Mark of them is left When Poore England was like Israel Ezekiel 16. as a Babe newly sprung out of the Wombe lying upon the Earth in its Blood then had its Nakednesse been seen an shame discovered to all the Nations round about then haâ— it perished in its Blood in the Infancy of its Designes if the Lord Iesus had not spread the lap of his Garment over it Rom. 8. 34. Who shall lay any thing to the Charge of Gods Elect It is God that Iustifieth Vers 35. VVho shall condemn It is Christ that died or rather that is risen again If it be God who will freely Iustifie a Land or Heart who shall Charge it If it be Jesus Christ who interposeth His Death to Justice for the Sins of any People if it be Jesus Christ who is Rising in any People what shall Condemn that People No Guilt shall prevaile against them This is our Second Strength in God our Justification 3. Strength Sanctification This is the Reformation which we concurre in Pretendedly as our Common End for which we have Covenanted by Profession For want of which we all Complain in Appearance I wish that I had more to say Experimentally of this Strength manifested in the midst of us There is a Twofold Sanctification or Reformation 1. Private of a Person 2. Publike of a People Each of these is also Twofold 1. Inward in Spirit and Power 2. Outward in Practise or Appearance Alas I fear that whatever there is of a True Reformation and Powerfull Sanctification among us lyes in a narrow Compasse in some little Corner of a very few Hearts I have read of an Idol-Image in the East which when it was broken sent forth from a Hollow Part of it a Vapour which spread a killing Plague all over Asia and Europe How is there a Catching and Killing Plague of Prophannesse and Atheisme Kindled and Burning fiercely from Soul to Soul upon Multitudes in this Island at this day as if the Images of Tyranny and Superstition being broken down had sent forth an evill Spirit of Abomination and Desolation to revenge its Ruine But the Devil when he is cast out will alwaies goe out with a Stinke and carry away Part of the house with him in a Violent Manner When Iesus Christ was coming to heal the Child in the Gospell tormented by the Devill then did the Devill rage in the childe after a more extraordinary manner he threw him down and tore him Yet was this Tearing Extremity but the Unclean Spirits way of Taking his lâ—ave But perhaps we have made no better Progresse in the Work of Sanctification because we have not enough considered where the strength of our Sanctification lyes which is Jesus Christ If the Waters of Corruption see the Lord Jesus in thy Spirit they will flee backward and bee dried up Otherwise they will return upon thee like the waters of the Red Sea upon Pharaoh and utterly overwhelm thee If the Building of your Sanctification and Reformation be raised upon this Rock it will stand If it have any other Foundation the Fall of it will be great The Scriptures Ordinances Performances are as the Pool of Bethesda the Healing Pool At the Brim of these we are to lay our Sick our Selves and wait But the Angel of the Covenant the Lord Jesus must come down into them to give them their Healing Vertue Without Him they are as Abana and Parphar rivers of Damascus 2 Kings 5. 11. Whoever attempteth like the seven Sons of Sceva to Exorcise and cast out the evill Spirit of Prophannesse Uncleannesse Atheisme by the Name of Christ without his Presence by the Letter of Ordinances without the Spirit he will mâ—et with that which befell them Acts 19. 16. The Evill Spirit will flee in his Face beat him send him away Naked and Wounded Naked of that clothing in which he Gloried Wounded in that Strength those Comforts on which he trusted Elisha struck the Waters of Iordan with the mantle of Eliah and cried out Where is the Lord God of Elijah 2 Kings 2. 14. So do yee Strike the Waters of Wickednesse with the Mantle of Christ the Ordinances of Magistracy and Ministery But as yee strike cry Where is the Spirit of Iesus Christ This is the Third Strength which we have in Christ the Strength of justification That which comes next is 4. Strength Redemption The Lord Jesus hath abounded towards us in this kinde Hee hath redeemed the Persons of some of us from four great Evils from which we could never have escaped 1. From the wrath of his Father which was as a Heaven of molten and burning Brasse over our Heads 2. From the Curse which made the Earth as Iron to us Barren beat out into Chaines binding us down perpetually eating into our Flesh and it self 3. The Devill who had caught us in his Snares who rode upon our Immortall and Naturall Spirits as God rideth upon the Cherubins and the Winds 4. Hell which opened it self in an endlesse Labyrinth of Horrors a Bottomlesse Gulf of Torments to devour us 5. Potent lusts each of which was as the fire that never goes out and Pressing cares which were as the Worm that never dyes Let the Redeemed of the Lord Iesus sing Hee hath delivered them from all these with a Highhand and an Out-stretched-Arm The Lord Iesus hath redeemed the People of England in Six Troubles and he is saving them out of the Seventh But the Holy Ghost hath saved me a Labour and suited our Experience in Publike Deliverances with most Proper Expressions by the Pen of David in this Psalme The Publike Redemption of this Land is represented in 3. Heads 1. Head The Distresse 2. Head The Deliverer 3. Head The Deliverance 1. Head The Distresse You have this in the Prophets words vers. 4. The sorrows of death compassed me the Floods of ungodly men made mee afraid Vers 5. The Sorrows of Hell or the Bands of the Grave compassed me about the Snares of death prevented me Can any Extremitie goe beyond that to which Ours have arrived How often have the Spirits of this Nation wrought and laboured under the very Pangs of Death and Ruine Were we not numbred among the Dead bound about with Grave-clothes like a Corse laid out for Buriall a little before the Thundering of the Almighty from His Place in these late Times What Floods or Inundations rather of ungodly men very lately covered the Face of the whole Land and of our neighbour Nations Came they not up upon the Country the City even within those Walls where you sit Honoured Senatours like Elijahs Cloud that grew from the Bignesse of