to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
tidings but rather hearing them as it were in a dreame he cuts the role in peices and casts it into the fire O the Sottish Lethargy of a rebellious sinner Hee 's setled upon his lees at ease in Zion come what will come he thinks himselfe secure that no evill shall happen unto him Security is the harbinger of ruine But wickednesse stands not still it 's a teeming mother though of a spurious issue To make his sinne compleatly sinfull he sends hue and crie to apprehend the prophet and the scribe Heel 'e be reveng'd on the instruments though for the performance of their obliged duty O ungratefull patient who when he hath trampled soveraigne physick under his feet straightway plots the destruction of his physitian but humane power is circumscrib'd with certaine limits and compasses and cannot goe one jot further then the supreme overruling hand permits the motion Man purposeth but the Lord disposeth of that purpose as it pleaseth him God himselfe becomes an hiding place unto his servants But the Lord hid them Jer. 36. 26. the kings expresse commands must be frustrated his messengers must returne without their errand for God hath more worke for the prophet and the scribe A new role must be writ The nationall rebellions must stand upon record legible to posterity This God gives in precept and they immediatly put in execution And over and above the text is expresse in the close of the forecited chapter that there were added besides unto them many like words New rebellions renew their sorrowes and continuance in sin abundantly aggravates the punishment By this time Baruch is perplex'd with multitudes of sorrowes the apprehension of the Kings wrath makes him feare and tremble he is sensible of a burthen too heavy for him to beare the weight whereof mak's him fall groveling unto the ground The Lord becomes the remembrancer of his passionate expressions Thou didst say woe is me now for the Lord hath added greife to my sorrow I fainted in my sighing and find no rect v. 3. Addidit dominus scriptionem Scripti vi one writing after another I hardly scap't for my former writing and now I put my selfe into the very mouth of the lyon adding a second danger to the former and so expose my selfe unto a continuall succession of miseries In the mount in the greatest straits and extremities the Lord will be seene Now comes the Lord and brings out a precious cordiall which he reserv'd for a languishing condition Now he shewes himselfe indeed a very present helpe in this needfull condition and time of trouble Hee 's the good Samaritan he powrs oyle into the wounds and binds them up hee 'l in no wise quench this smoking flax nor breake this Matth. 12. 20. bruised reed O tast and see O Baruch how good and gracious the Lord is to thee in particular There 's an universall conflagration and yet thou art as a brand pluck't out of the burning There 's a generall massacre and yet thy life is given thee for a prey whithersoever thou goest The Prophet brings this tidings from the mouth of God v. 4. behold that which I have built I will breake downe Goodly edifices must be leveld with the ground and not one stone left upon another It followeth and that which I have planted I will pluck up even this whole land The vineyard of Gods own plantation must be laid wast and pluck't up root and branch The Lord when he begins will make an end Laesa patientia fit furor Patience abused breaks forth into extremity of fury his wrath is incens'd and his jealousy burnes hot like fire If any thing questionlesse a showre of teares might quench this burning but their hearts are unbroken their fallow-ground is not plowed up they are past relenting and so shut against themselves a dore of mercy And now O Baruch thou sonne of Neriah where 's thy sympathy why dost not thou call thy comforts Ichabods Dost thou thinke to fare well at home whilst the Church of God is under hatches abroad wouldst thou be in the floate of prosperity whilst the Church is in the ebbe of adversity As the marriners in a tempest rows'd Jonah and cryed what meanest thou O sleeper arise call upon thy God Jonah 1. 6. so say I arise and lay to heart the afflictions of thy brethren When private calamities come in competition with publick let the latter preponderate Thou must not stick to foregoe thy own rest ease tranquility nay thy life it selfe when thou hast a lawfull calling to lay it downe in these times of horrour and confusion Let this advice from heaven in my text have an effectuall influence upon thy spirit tu quaerâ—res tibi res magnas ne quaerito and seekest thou great things for thy selfe seeke them not My text may be stil'd Baruch's hurt and cure If he or any other Baruchs Hurt and Cure would with the sorcerer bost himselfe to be some great one in the world if he set upon the pursuite of great things in this world an arrow from God will be sent and pierce his soule through with many sorrowes there 's his hurt But if so be he become endowed with a selfe denying spirit so that sublunary things are below his notice he can bid adieu unto them as unsutable to his elevated affections hee 's a man of a singular temper hee 'l discerne a sun of righteousnesse with healing wings there 's his cure So then in the words formally considered there 's a Question and an answere In the Question I recommend three particulars unto 1. An Act. 2. An Object 3. The person your observation 1. An act and seekest thou 2. The Object great things 3. The persons one and the same thou for thy selfe The Prophet anticipates Baruchs answere and gives it himselfe seeke them not This dehortation is diametrically opposite It stands like the Cherubims with a flaming sword to keep the way of the tree of life A sinner rides full speed in a swift career of ungodlinesse Here 's a Remora which purposely meets him and stops his passage Hee 's bid to stand by the watchman of the Lord of Hosts You see then my Brethren what I am to presse upon your affections that ye would get rays'd spirits and sue out a divorce between your selves and the world The Argument of my discourse is Heavenly mindednesse The enlargement of this Theme is most sutable to these present distractions where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben Is it now a time for purchasing of Lands and revenues eating the fat and drinking the sweet to solace our selves in all variety of voluptuousnesse and epicurisme to stretch out our selves in beds of Ivory to drinke wine in bowles and yet remaine insensible of the afflictions of Joseph If by such projects as these we seeke to get a name upon earth we may build a Babel of our own confusion
Niniveh Paul Mary-magdalen others repenting Upon these experiences an afflicted remnant may conclude that God will be gracious unto them See Joâ—l 2. 12. 13 14. Therefore now thus saith the Lord turne yee even to mee with all your heart and with fasting weeping and mourning And rent your heart and not your garments and turne unto the Lord your God for hee is gracious and mâ—rcifull slow to anger and of great kindness and râ—pâ—nteth him of the evill Who knoweth if hee will returne and repent and leave a blessing behind him even a meat offering unto the Lord your God Wee read in Scripture of the afflictions of Joseph as a proverbial spech alluding to Joseph the Patriarch who met with evill intreaties from his brethren and from Potiphars wise hee was cast into a pit bought and sold slandred cast into prison and the house of Joseph his posterity and not only his proper natural posterity but all the children of God must through many tribulations enter into the Kingdâ—me of God Act. 14. 22. That the whole house of Joseph that all the generation of men is not utterly consumed is a great mercy wee have cause to acknowledge it with thankfulness that there is a remnant yet left Now a through reformation a turning from sinne to God a hating that which is evill a loving that which is good an establishment of Justice may much prevaile with God to bee gracious to an afflicted remnant Though the number of the Church be few though Jacob bee small and Joseph bee but a remnant yet many promises are made to a remnant Isai 10. 21. The remnant shall returne even the remnant of Jacob unto the mighty God Jeremiah 15. 11. The Lord said verily it shall bee well with thy remnant verily I will cause the enemie to intreat thee well in the time of evill and in the time of affliction Ezek 6. 8 Yet will I leave a remnant that yee may have some that shall escape the sword among the Nations when yee shall bee scattered through the countries Eph 3. 12 13. I will also leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. The remnant of Israel shall not doe iniquitie nor speak lies nâ—ither shall a deceitfull tongue bee found in thâ—ir mouth for they shall feed and lay downe and none shall make thâ—m afraid Rom. 9. 27. Though the number of the children of Israel bee as the sand of the sea a remnant shall be saved And for the remnant we must pray Isay 37. 4. It may be the Lord thy God will heare the words of Rabshakeh whom the King of Assyriah his master hath sent to reproach the living God and will râ—prove the words which the Lord thy God hath heard wherefore lift up thy prayer for the remnant that is left Jer. 31. 7. For thus saith the Lord sing with gladnesse for Jacob and shout among the chiefe of the Nations publish yee praise ye and say O Lord save thy people the remnant of Israel So then you may plainly discerne the summe and substance of these words That which they drive at is to ingage people to a through reformation as the only means to pacifie an incensed God Iudgments fall round about us thick and threefold many have been numbred out to the sword many to famine and pestilence Let the remnant lay these things to heart Let them humble themselves turne from the evill of their doings cease to doe evill learne to doe well execute judgment and Justice and it may be God may turne againe and repent and be gracious to the remnant of the house of Joseph The words thus divided and opened commend these principall Doctrine 1 Doctrines to your serious Practicall Observation That sinne alone ought to be the Object of our hatred and indignation So saith the Psalmist Ye that love the Lord hate evill Psal 97. 10. And the feare of God consists in hating of evill The feare of the Lord is to hate evill Prov. 8. 13. pride and arrogancie and the evill way and the froward mouth do I hate You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate yea seven things are an abomination to him a proud looke a lying tongue and hands that shed innocent blood a heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren Nay further whatsoever is sinfull God hates and where God hates we should hate 2. That which is good ought only to be the object of our love It 's a Doctrine 2 character of the wicked Amos 3. 2. to hate the good and love the evill Holinesse hath Gods Image stamped upon it and we must love God's Image where ever we find it God requires publick establishment of Justice in a Kingdome It 's said in the gates where people went in and out There ministers of Iustice Doctrine 3 sate and the eyes of the whole land were upon them and in an especiall manner the eyes of God Iustice must not be dispensed in a scantling measure here and there a drop but judgmâ—nt must run down as waters and righteousnesse as a mighty streame Amos 5. 24. 4. In that there is such a connexion between these words hate Doct. 4 Deut. 5. 17 18 19. the evill and doe good and establish judgment hence observe In religious duties there is a sacred concatenation and harmonie It 's observed that all the commands of the Decalogue are copulative Thou shalt not kill neither shalt thou commit adulterie neither shalt thou stealâ— neither shalt thou beare false witnesse c. The same God that ingageth us to the obedience of one Command doth not dispense with us or give any exception for any other 5. The people of God his Josephs may be reduced to a very small remnant So they were in the Babilonish captivitie but 7000 that had Doct. 5 not bowed their knees to Baal and whether all these were upright hearted is doubtfull The primitive Christians in times of persecution were but a handfull a despised remnant in the eyes of the world And in the Arke which was a type of Christ there were but eight persons and Cham was one of them In Christ's own familie but twelve and one of them a Judas 6. Observe That the reformation of a people in hating evill and Doct. 6 loving good may prevaile with God to extend mercy and compassion towards them It shall suffice only to have named these unto you It concernes mee to fix upon the establishment of judgment which the Text specially points at and the aspect of a Venerable Iudicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditorie Thus I propound it to you Doctrine That the faithfull execution of Justice in a land is a probable
that godly longest liv'd Patriarch dyed but the year before the Flood came His name signifieth a Messenger of death His death did presage the Flood Thus Austin was taken away by death immediately before the sacking of Hippo where he lived Pareus dyed a little before the taking of Heidelbergh Luther a little before the Germane Wars And we have many Reverend Preachers the Chariots and Horse-men of Israel it were easie to give you a Catalogue of them who of late years have gone to their Graves in peace By all their Ministeries Gods Spirit hath stroven with us and waited for our amendment of life We read Histories that we may not be subjects of History Herodotus tells us of an Inscription upon Legimus historias ne ipsi fiamus historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodo Senacheribs Statue Look upon me and learn to be righteous Peruse the sacred Annals read the History of the old World the destruction of Jerusalem the casting off the Jews to this very day read the History of the Church in all ages acquaint your selves with the History of Germany and Palatinate of later years and be not like many Travellers who are better acquainted with foreign Lands then that of their Nativity Take notice of the acts the strange acts of the Lord in our Lâ—nd Hath not God to this very day continued many faithful Laborers in his Vineyard notwithstanding some of the Prelatical party suppressed what lay in them powerful Preaching yet like the Palm-tree The more it is pressed down the more it grows oâ— like Pharachs afflicting the Isâ—aelites Quo magis deprimitur eo magis emergit the more he afflicted them the more they multiplyed and notwithstanding the subtile practices of many what name to give them I cannot tell for they know not what names to give themselves neither know they what they would have I say notwithstanding their Stentorean voices crying down Ministry Sabboths Ordinances yet God graciously confirms them all in their liberty and purity and if we improve not these prices of Grace put into our hands if we hearken not to the calls and whispers of the Spirit of God if we neglect and despise this great salvation tendred in the Gospel the Spirit of God will be gone and take the Ordinances from us or us from the Ordinances The Spirit will threaten this dreadful judgement in the Text to strive no longer And that people are under a most dreadful Judgement with whom the Spirit of God will not strive any longer That Comminâ—tion runs paralell with this of my Text Hos 9. 12. Though they bring up their children yet will I bereave them that there shall not be a man left yea woe also to them when I depart from them And thus I have dispatcht the first Head propounded namely The assertion of the truth of the Doctrine from Scripture Teâ—â—imonies I proceed in the second place according to my method propounded to make a particular representation unto you how the Spirit may be said to strive with man The Spirit of God though it be a most free agent bloweth 2. The Spirit of God strives seven ways when and where it listeth yet from experience we may discern that it usually strives some of these seven ways viz. By its motions and whispers By the Ministry of the Word By the checks and convictions of conscience By the tenders of mercies By the exercise of patience and long-suffering by inflicting of sâ—gnal exemplary judgements upâ—n others And if none of these will prevail by the execution of personal judgements upon our selves Thus ordinarily upon a ground of experience we may discern the several strivings of the Spirit For the enlargement of these particulars 1. The Spirit of God 1. The Spirit of God strives by its motions and inspirations strives by its motions inspirations and sweet whispers when we hear as it were a voice behinde us telling us This is the way walk therein Thus the Spirit of God infuseth holy thoughts holy motions into us We have not one good thought we cannot of our selves think one good thought without the inspiration of the holy Spirit The Spirit of God rebukes sin in us quickens us to our duties moves woes beseecheth us to try conclusions no longer with God nor to offer any violence to the Spirit of Grace but to cherish its sweet motions and hearken to its whispers We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit by examining them by the touch-stone of the word of God Isa 8. 20. To the Law and to the testimony if they speak not according to this word it is because there is no light in them The Spirit of God directs theâ—e to the rule of the word It is not any rule that will serve but it is this rule Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God But the Spirit of error directs thee to devised ways it counsels thee to be wise above what is written The word of God is the just Standard we must not adde to it nor take away from it if we would escape that dreadful curse Rev. 22. 18. I testifie to every one that heareth the words of the Prophecy of this Book if any man shall adde unto these things God shall adde unto him the plagues that are written in this book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of life and out of the holy City and from the things which are written in this Book There be many that pretend to voices dreams revelâ—tions now adays they would have a Platonick Christ and fain a teaching of the Spirit besides and contrary to the written word Many of them are led like Absoloms followers in their simplicity knowing nothing for whom we must pray as the Prophet did for his Servant Lord open their eyes that they may see and let them read with fear and trembling that dreadful Anathema from the written word Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed I 'le be your remembrancer of one story 1 King 13. 17 18 19. It was said unto me by the word of the Lord Thou shalt eat no bread nor drink waâ—er tâ—ere nor turn again to goe by the way that thou camest He said unto him I am a Prophet also as thou art and the Angel spake unto me saying Bring him back with thee into thine house that he may eat bread and drink water but he lyed unto him So he went back and did eat bread in his house and drank water The man of God had a sure word of Prophesie the word of God was in his mouth yet he must be hearkning after a new devised word
a new pretended light or revelation from the old Prophet he forsook the true word and believed a lying word what a sad Catastrophe befell him v. 24. When he was gone a Lyon met him by the way and slew him and his carcase was cast in the way and the 1 King 13. 24. Ass stood by it and the Lyon stood also by the carcase Yet notwithstanding extraordinary Revelations Dreams Visions Extasies Enthusiasms though they have ceased long ago and we have no warrant to expect them because we are to keep close to the revealed will of God written in his holy word Yet I say we are to take notice of the sweet motions and spiritual illapses upon our souls Though Prophesies cease yet there are manifold discoveries of Christ unto the soul The secret and intimate acquaintance of the soul with Christ the souls ravishing consolations the breaking in and flashes of heavenly light upon the soul the heavings aspirings and harmony of the heart with Christ experience of mercies issues out of temptations protections of Angels all these are Heavenly constant revelations out of the Word of God manifested to the souls of the faithful by the Spirit according to the word Let us therefore embrace and cherish the gracious motions of the Spirit of God Where the spirit of Grace is in the heart it cannot be idle or lie dead but it 's exceeding operative The Spirit gives light to teach thee it gives heat to warm and comfort thee It is a spirit of burning and purging to burn up the stubble of corruption to purge out thy sins It is a spirit of refining and purifying Therefore when the spirit of God strives by its gracious motions inlightning purging inflaming comforting wooing thee to walk closely with God bidding thee beware of wounding thy conscience of resisting the light and going against known truth O beware of grieving this holy Spirit of God! Do not O do not force the spirit to depart sadded and grieved from thee This is one way whereby the spirit strives viz. by its motions and whispers A second way whereby the spirit strives is by the Ministry of 2. The Spirit strives by the Ministery of the Word the word It is said Rev. 3. 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Spirit of God knocks at the doors of your hearts by the hammer of the word The spirit knocks louder and louder and the Ministers are to cry aloud and spare not Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew thy people their transgressions and the House of Jacob their sins The Lord calls upon us by every Sermon we hear Why will ye die Why will ye bolt the door against the frequent knocking 's of the Spirit of God The Spirit of God hath strove with some of us ten years some twenty some foâ—ty some sixty years How many years have we lived under the sound of the Gospel having heard the voice of the Turtle crying in our Land How many powerful Preachers have spent their strength their breath wasted their spirits wooing intreating beseeching us to be reconciled unto God many of them are gone to their rest their works praise them in the Gate their memory is blessed and their name is like sweet Oyntment poured forth How many are yet alive to this day who Preach Jesus Christ faithfully and experimentally how do they pray and wrestle with God how zealously do they preach how many admonitions reproofs exhortations warnings do they give us And if we will not take warning the Ministers shall deliver their own souls and our blood will be upon our own heads and the time will come when it shall be known that we have had Prophets amongst us I shall make an allusion to that Scripture Deut. 20. 11 12 13. It shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and they shall serve thee And if it will make no peace with thee but will make war against thee then thou shalt besiege it and when the Lord hath delivered it into thy hands thou shalt smite every male thereof with the edge of the sword Just so God proclaims peace and the Ministers are Ambassadors of Peace and deliver their commission after this manner Into whatsoever house ye enter first say Peace be to Luke 10. 5 6. this house And if the son of peace be there your peace shall rest upon it if not it shall turn to you again The Lord now beseâ—â—eth your hearts by the Ministry of the word and offers you peace and reconciliation if you will submit unto his Scepter and cast down your rebellious weapons the Lord will have mercy on you but if you hold out the flag of defiance and will not come in to Jesus Christ what remains but utter ruine and destruction Every Sermon you hear is like the water of Jealousie when he hath made her to drink the water then it shall come to pass that if she be defiled and hath done trespass against her Husband that the water that causeth the curse shall enter into her and become bitter Num. 27. 28. and her belly shall swell c. but if she be not defiled she shall be free When the word is received into an honest and good heart it doth it good and makes it fruitful when into a corrupt heart it rots it and makes it worse It s an observation of a Reverend Divine That it is an indignity beyond all apprehension to the spirit of Dr. Ed Reynolds grace when we suffer him to wait daily at our Bethesda's our houses of mercy and all in vain to spend his sacred breath in the Ministry of reconciliation in doubling and redoubling his requests unto our souls that we would be content to be saved Yet all this while we harden our hearts and stop our ears and set up the pride and stoutness of our own reasonings till we even weary the spirit of God chide him away and cause him to depart sadded and grieved from us O my Brethren despise not prophecying undervalue not the Ministry of â— Thess 5. 20. reconciliation An indignity or affront offered unto Christs Messengers Christ takes it as done unto himself Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Be then exhoâ—ted to set an high price of the Gospel and make much of the motions of Gods holy Spirit in the Ministry of the word Ursin relates in his Preface to his Catechism That those godly Vrsini Praf Catech. Protestants that fled beyond the Seas for their Religion in that Marian quinquenium of Persecution acknoâ—ledged That that great innundation of misery
so farre and many there are that come short of him But besides this speculative there is an experimentall knowledge of Regeneration when a man findes the sweetness and lively power thereof upon his own soul when a man apprehends the image of Christ which consists in righteousness and holyness stampt upon him when a man findes a reall powerfull and effectuall change upon his heart and life this is the knowledge a minister ought cheifly to have Let him study the Theory and be able to instruct others what this new birth is but above all let him labour for the practical and experimentall knowledge thereof in his own heart that he may feel it operative and active in his own heart and so be more able to discourse from observations out of the book of his own heart 2 Teachers should teach frequently doctrine rather then out of the choicest writers that handle that subject 2. You that are Teachers of others let me beseech you in the bowells of Jesus Christ to preach frequently this fundamentall Doctrine of Regeneration â—his is a most needfull Lesson which can be never enough taught never enough learned Christ crucified Faith Repentance Holiness Regeneration are maine necessary doctrines to be Preach't in season and out of season doe not throw away and wast your time about unnecessary controversies vaine â—â—nglings doubtfull and curious disputations where the scripture it silent It was said of old Elias cum venerit solvet dubâ—um And we say now that where Gods spirit is silent our curiosity deserves a check Let such as bend their wits to force blood out of the Scriptures and coyn new interpretations at the Mint of a whimsical brain let them be convinced of their great folly and O that for the future such would preach Regeneration more and in all their Preaching hold fast the forme of sound words A preacher will doe more good through Gods blessing by preaching one Sermon on this Argument from an experimentall feeling of Gods spirit upon his heart then if to pleasure any wâ—nâ—on ears of Athens he preach a thousand Sermons full of high-flown Poeticall expressions Fathers and Brethren suffer the word of Exhortation Round about the country neere to the Vniversity the poore people cry for your help as the man of Macedonia come and help us Charity binds you Conscience binds you In some places you have Impropriations these help to feed you with corporall food and in conscience you are bound to feed them with spirituall food Why then stand any of you idle in the Market Why doe not you arise be doing and travel East West North and South preaching of the Gospel of Jesus Christ And when you goe doe not stuffe up your Sermons with fragments of Poets and fag-ends of Philosophicall distinctions It was the â—â—nne of your Predecessours removed lately sometimes to preach strong lines uncouth Phrases at some Neibouring Parish and this they call'd Ayring of a Pauls or a Court Sermon and so they seemed to the people no better then Barbarians preaching in an unknown tongue High-flown Poets formerly and Familists of late both unsit for a Pulpit amuse the people with sublime non-sensical straines speaking as the Apostle Jude â—ude 16. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed none of you be such Therefore let it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ crucified Shew men their misery by nature the necessity of Regeneration The excellency of Christ thisis that unum necessarium Governours Tutors Masters Parents all in their places had need take more paines in examining those under them concerning the Doctrine of a new birth You will upon search find many men that can discourse of State Controversies and Church Controversies that can discourse of Discipline that can readily fall upon the Ministry and Vehemently cry down their maintenance as Jewish or Antichristian c. and yet oft times such are very ignorant in the maine necessary Point of Regeneration This is the grand point that should be more preach't then it is now adayes 2. To Disciples the other part of the Use respects them Let me beseech you to lay aside itching Ears after novell Doctrines 2. To Disciples come not here with an appetite to have your fancy tickled Be not like those of old Athens of our Athens we hope better things ever expecting some new thing some Brain Fancy some Chimara or Ens rationis some new coyn'd Interpretation besides and against the rule of the word of God But rejoyce in plain preaching and delight in that which tells you plainly of the necessity of holyness new creature interest in Jesus Christ This is the life of preaching to preach Christ crucified in the demonstration of the Spirit And this is the life of hearing to yeild ready obedience thereunto Let every one say let the plain powerfull profitable preaching come let it come let it come closly particularly and effectually into my soul let Gods word finde me out divide unto me my portion and separate between the joynts and marrow even between my self and my bosome corruptions Some of you are the sonnes of Nobles Antient Families O remember wherein consists your best Nobility and that 's in this New Birth The Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Daughter is said to be glorious within her clothing is of Act. 11. 12 Psal 45. 13. wrought Gold The graces of Gods spirit Faith love meekness temperance goodness and the like these ennoble your soules these make Nobility it self truely noble And these will last when honorable persons shall be degraded and all honours lye in the dust Therefore labour for this true Nobility It was Ignatius his saying Nobilitas Antiquitas mea Jesus Christus It was an excellent saying of Lewis of Bavyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Such goods are worth getting that when a shipwrack happens will swimme along with us And these are the riches of Christ the graces of his spirit this great grace of Regeneration When stormes and tempest even Euroclydons the most blustering windes come when concussions overturnings and hurlyburlyes come there 's safety for that man who hath made God his portion who hath an interest in Christ he shall not be afraid of evil tidings because his heart is fixed trusting in the Lord he hath the name of the Lord to go unto a rock of ages to shelter himself upon and so shall be safe Brethren I speak to many men of great learning well skill'd in Arts and Sciences I acknowledge singular use of them and I know none that will speak against them unlesse such of whom the Apostle speakes they speak evil of that which they know not yet notwithstanding here is a Science that out bids all your Sciences and that is the knowledge of Christ Paul the learned Doctor of the Gentiles thus determines 1 Cor. 2. 2. I determined to know nothing amongst you save Jesus
the dore of the Sanctuary is yet opened and a * Ezra 9. 8. nail is yet left in the holy place you have bread in the morning and in the evening and more plenty of spirituall food on the Sabbath day and week daies then heretofore Much is given unto you and much required from you Where God hath sown so liberally he expects as plentifull an harvest Now you hear the joyfull sound even the word of reconciliation and substance of our Embassie is to intreat you to consider the value and dignity of your Heavenly born being soules and to seek after reconciliation otherwise you are undone to all eternity Now Christ holds out a white flag for a parley of peace now the King of Heaven holds out the golden Scepter O come and touch the top thereof and live The Port-cullis is not yet let down The Judge hath not yet vailed his face The dore of hope is not yet shut up the holy Ghost calls †Isa 55. 6. Seek the Lord whilest he may be found call upon him whilest he is neer ‖ 2 Cor. 6 2. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri Senec. Now is the day of salvation None of us can promise to our selves a morrow no not the least moment of time and if we neglect this golden opportunity and season of grace offered we may never live to have another tendred unto us All the World cannot call back the least minute of time when once it is past it 's like a swift stream or an arrow out of a bâ—w not to be recalled Wherefore as you consult the eternal good of your immortal souls be intreated to improve all the prizes and Talents that God puts into your hands to get Wisdome withall When the Lord bids you seek his face O that your hearts with all readinesse might return this answer * Psal 27. 8. Thy face Lord will I seek God hath put this word into my mouth and here fixt my thoughts after I had severall other subjects in my eye and hath sent me on this very errand to treat on this great Theame of reconciliation unto God And now what message shall I return unto him that hath sent me What account shall I give at the last day of the entertainment of this word What shall I say more You have life and death set before you this day viz. The happinesse of a reconciled estate and the misery of an unreconciled estate O that the Lord would engage you all to make the better choyce by hearkâ—ing unto this word of reconciliation and unfainedly embracing the same and so your souls shall live †2. Tim. 2. 7. Consider what I have said and the Lord give you understanding in all things THE MINISTERY OF ANGELLS Heb. 1. 14. Are they not all Ministring spirits sent forth to Minister for them who shall be heires of salvation TO draw down the context to the text we are to Sermon 2. Preached at S. Marye's Oxon. Oct. 3. 1658. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solis radii sunt ejusdem naturae cum sole ab eodem propagatione distinguuntur avelluntur nunquam hac Metaphorâ divinam filii naturam convenientissime expressit Apostolus Et character â—icitur expressa imago Archetypi Pareus in loc take speciall notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers 3. Who being the brightness of his glory and the express image of his person and upholding all things by the Word of his Power when he had by himselfe purged our sinnes sat down on the right hand of the Majesty on High And by way of Comparison the Apostle further inhanceth the honour and preheminence of Christ For after he had compared Christ with the Angells he sets the Crown on Christs head his name is more excellent than theirs Vers 4. 5. Being made so much better then the Angells as he hath by inheritance obtained a more excellent name then they For unto which of the Angells said he at any time Thou art my son this day have I begotten thee And againe I Will be to him a Father and he shall be to me a Son Christ is a Son the Angells his servants they may not be worshipped themselves but they must worship Christ Vers 6. 7. Let all the Angells of God worship him Of his Angells he saith who maketh his Angells spirits and his Ministers a flame of fire And further honour is ascribed to the Son which is not to Angells Vers 8. 9. Vnto the Son he saith Thy throne O God is for ever and ever a scepter of righteousnesse is the scepter of thy Kingdome Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes And further Christ is a Lord and Creatour the Angells servants and creatures Christ is advanced to the Throne He is the Soveraign Lord of all Vers 13. The Angells ministering spirits subservient to Christ and at his command and when commissionated by him helpfull and serviceable unto all the children of God It is demanded by way of interrogation in the Text Are they not all Ministring spirits c. Which scripture sets forth clearly the Protection of Angells their Ministery and serviceablenesse unto the children of God A point seldome taught yet very usefull comfortable and of singular concernment unto all the children of God! And being that its the duty of the Minister to declare unto people the whole councell of God that which hath oft been in my intention I shall now endeavour to handle with all the perspicuity that I can The words contain a question Are they not all Ministring spirits Divis which being resolved the answer is obvious that the Angells are all Ministring spirits More particularly we are to observe a Description of Angells 1. From their nature Spirits 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprest 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From their office Ministring 3. Their commission Sent. 4. Whose Ministers they are 1. Primarily Christs And secondarily Christs children 5. The universality All All the Angells Here 's the universality of the object and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universality of the subject all the Angells All that are heires none left out none exempted from the benefit of the service of all the Angells of God All that are heires of Salvation all Christs children have interest in their protection Many scruples may be made and many things require explication what requires opening shall be endeavoured in the enlargement of one intire doctrine whereon I purpose to fix Thus I propound it to you That it pleaseth God to make use of the Ministery of Angells for Doct. the good of his Children This is the point I aime at from this
GODS PROVIDENCE COMMON AND SPECIALL SET FORTH From 2 Chron. 16. vers 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him THE best of men in the Church Militant have Sermon 3. Preached at St. Marye's Oxon. Oct. 12. 1658. Deut. 32. 5. 2 Chr. 15. 12. vers 16. their failings There 's no gold but hath some ore and drosse in it no wheate without some chaffe none of Gods children but have some spots We need go no further then the Instance of my Text. Asa King of Juda a zealous Reformer one that entred into a solemne Covenant with the Lord one so full of courage as to depose his Mother Maachah for her Idolatry and cut down her Idoll aâ—d of this King the Holy Ghost gives vers 17. this finall judgment Neverthelesse the heart of Asa was perfect all his daies Yet notwithstanding here are upon Record severall 2 Chr. 16. 10. faults of King Asa viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproofe from the mouth of the Lord for oppressing some of the People and in his disease not seeking the Lord but the Physitians Hence the Apostles assertion Jam. 3. 2. is evidently proved That in many things we offend all The Apostles exhortation should be to every one of us instead of a particular Application Be not high minded but feare Let him that Rom. 11. 20. 1 Cor. 10. 12. thinks he standeth take heed least he fall The sinnes of Saints should be our warning peece and hence we should learne caution vigilancy and heart-Inquisition We are men of the like passions and therefore ought to commiserate our Brethren and likewise entertain a holy jealousy over our own hearts considering that we also may be tempted To come to the Text These words were spoken by Hanani the Seer to Asa King of Judah And although they met with no better entertainment then a Prison yet are no whit lesse to be valued Plain faithfull dealing is highly to be prised notwithstanding it meets with course usage almost every where It was Asaes great fault to rely on the King of Syria and not on God vers 7. Likewise he sinnes against the experience of a signall deliverance from the Ethiopians and Lubims vers 8. But what are the best of men if left to themselves Hezekiah a rare King fail'd in the businesse of the Ambassadors of the Princes of Babylon We read God left him to try 2 Chr. 32. 31. him that he might know all that was in his heart This plain-dealing Prophet having charged home and thoroughly aggravated the Kings faulâ—s layes downe in my Text a strong Reason or Ingagement for him to relye on the Lord For the eyes c. Wherein are observeable a description of Providence of Gods Divis Omni-presence and the speciall manifestation exhibition thereof 1. Here is a descriâ—tion of Providence by the eyes of the Lord. 1. A description of Provâ—dence The eye of the Lord is cleare and ten thousand times brighter then the Sun The eye of God searcheth and penetrates the most secret things It seeth any thing observes discovers pierceth converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. revengeth All things are naked Diaphanous unto God With him the very inside is outside secret or open dark or light night or day are all one with the great All-seeing God God at once perfiâ—ly seeth knowes all things by one cleare act of Intuition unico actu simplicis Intelligentiae as Schoolmen say he universally suddenly knowes every thing Creatures know successively per prius posterius But the Creator knowes all at once Yet we must interpose a Caution that whâ—n we read of Gods eyes hands feet c. We must not understand them littâ—rally and properly but figuratively and improperly or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein God condescends to our capaciâ—y and apprehension and speaks after the manner of men And the Rule in Divinity is to be especially observed Qâ—ae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like passage we have in Zechary They are the eyes of the Lord i. e. his Providence Zech. 4. 10. which observes all that is done every where 2. Here is a description of Gods Omni-presence from these 2. A description of Gods Omni presence Deus est sphaera cujus centrum est ubique circumferentiâ— nusquam words Run to and fro throughout the whole earth Angells are said to be definitive in loco Bodies circumscriptivè but God is in loco repletive His Center is every where and his Circumference no where * Chrysost in Col. 2. Homil. 5. Deus totus in coelo est totus in terra non alternis temporibus sed utrumque simul Aug. de Civ Dei l. 22. c. 29. Chrysostome observes that God is every where i. e. because he fills all places and yet no where i. e. confind to no place Augustine goeth further and saith That God is wholly in Heaven and wholly in earth not by vicissitudes but all at once This is most fully confest by David Psal 139. 7 8 c. Whither shall I go from thy spirit or whither shall I flee from thy presence If I ascend up into heaven thou art there c. The scope of the Psalmist is to shew as judicious †Non est aliquis locus uspium in quo possim à faciè tuâ abscondi Musculus Musculus observes There is not any place any where in which I may be hidden from thy sight 3. Here 's a Manifestation of speciall Providence to the children 3. Gods speciall Providence is toward the upright of God thus described Whos 's heart is perfect toward him i. e. sincere A perfection of parts may and must be attained in this life A perfection of degrees is reserved for another world Now as the generall and common Providence of God extends it selfe towards all the creatures so there is a speciall distinguishing Providence which exerts it selfe and acts vigorously for the Provision Protection and Consolation of those that feare God and walke uprightly before him God puts forth his power to help them so ‖ Vt firmum se exhibeat verto ut robustum se exhibeat erga illos ut robustam potentiam suam exerat in opitulando ipsos Piscat in loc Piscator translates the words So then the sense of the words I conceive to amount to this effect that all things come to passe by Providence nothing by chance in respect of God For he seeth all things and knowes all things All the affaires and transaction in the Universe are manifest to Gods all seeing eye the hidden deeds of darknesse the secretest reservations of the mind and thoughts of the heart are all known to him Further there is no creature whether vegetive sensitive or rationall