you one Caveat Cyprian Ibidem take heed of that prostitutae vocis venalis audacia of painting a rotten cause with the varnish of Sophistry and Eloquence Nazis this is to cast the flowers of Rhetorike upon a sepulcher This is cum lingua scortari to constuprate nay murder justice when by your Midwifry you should bring it to light Alas what good shall all fees do you when the great judge shall frowne and your owne consciences shall vomit up all ill gotten goblets then the clearer you have bin in your practise here the more comfort shall you meet at another barre and the brighter shall you shine in another firmament You of the severall Juries Jury Be faithfull in the discharge of your oaths this day be neither partiall nor rash steere your course twixt rigorous severity and foolish pitty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be prodigall of mercy is as dangerous to a Common-wealth as too much rigour As a Tyrannicall governour is better then at none all A little blood seasonably shed do's prevent a greater torrent afterwards therefore endeavour to temper mercy and judgment together Be not meal mouth'd in concealing or mineing the abuses of the County bring them to the physitians of the State that they may be healed be not indulgent to swearers and drunkards say not all is well when sin eccho's so loudly like the Amalekites cattle in the eares of Samuel this is to exempt them from the answer of men and to expose both your selves and them to the vengeance of God As for those that wait on either Court to give in their Testimonies Witnesses I need only to mind them of the awfull Majesty of God by whom they are to sweare even the almighty God of truth therefore take heed of invoaking him to justify a lye Solemne oathes were to be taken before the Altar 1 King 8.31 which was a signe of Gods presence that the greater feare and reverence might be wrought in men therefore still we lay our hands on the book a false oath will recoyle into your owne bosomes and the venome of it will drink up your owne spirits the greatest mischeife will be to your owne soules D. Zouch Perjury saies a learned Civilian is worse then Atheisme the Atheist denies there is a God and lives accordingly but the forsworne man acknowledges there is a God sweares by him yet derides him such persons make this land to groane and mourne Let these words Jer. 4.2 be alwaies in your thoughts in your hearts Ex. 28.36 thou shalt sweare in truth in righteousnesse in judgment so shall righteousnesse unto the Lord be set up in the midst of you The gates of Bath-Rabbim shall this day shine and you shall make preparation to enter through another gate you shall passe from the gate of Sion to the gate of heaven from the Areopagus or Hill of justice to the holy Mount of eternall mercyes From Bath-rabbim the daughter of a multitude to Rabbim a multitude indeed from one assembly to another from a mixed Assembly of an handfull of men to the generall Assembly and Church of the firsthorne nay to an innumerable company of Angells and to the spirits of just men made perfect And now me thinks I am so rapt up and ravisht with this advantageous exchange of ragges for robes and dirt for gold that I find my spirits quite mov'd into another channell I must leave preaching and begin to pray that God of his infinite mercy would in his good time make us all free of that Jerusalem which is above Ps 82. v. 1. God standeth in the congregation of the mighty he judgeth among the gods THere was no Nation under heaven to be compar'd with the children of Israel for hapinesse and glory in that God was so nigh unto them in all things that they call'd to him for as Moses makes the challenge in their behalfe Deu. 4.7 And indeed happy are the people that are in such a case yea blessed are the people which after this manner have the Lord for their God and David gives the reason for in his presence there is fulnesse of joy Ps 16.11 Are not we happy upon this account at this present if we knew but our owne happinesse may not we take up Moses his gantlet and answer his challenge May not we confront our Goshen with the Israelites Canaan and compare the Lords going out before us in his word and spirit with his going before them in a pillar of cloud by day and a pillar of fire by night We have not only a title to Gods generall presence as he fills heaven and earth For so he is alwaies about our paths and about our bedds either to smile a Ubi non est per gratiam ibi est per vindictam or frown upon us b Act. 17.27.28 for in him we live move and have our being Whither shall I go from thy spirit or whither shall I flee from thy presence Ps 139.7 8 9. But now I hope we are all met together in the name and feare of God here at the mercy seate at the Aâ—ks of the Testimony and then God will not onely treate with us by his delegates his Angells but God himselfe will vouchsafe to give us a meeting We have his owne promise for 't Mat. 18.20 Where two or three are met together in my name there am I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them there is his speciall gratious propitious saving presence He stands in the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian so that t is no paradox to affirme that this place is heaven it selfe Rome is there where the Emperour is the court is there where the supreme magistrate do's reside and Heaven it selfe is there where God vouchsafes his speciall presence and therefore the Church of God is so often call'd the kingdome of heaven in the Gospell But we have another advantage of Gods presence at this juncture of time The gods are come downe unto us in the likenesse of men and where these gods upon earth are assembled the God of heaven will not be farre off God standeth in the Congregation of the mighty he judgeth among the gods Basil speaking of this book of the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. calls it a common treasury or storehouse of all wholesome doctrines standing in the midle or center of the scriptures as if the lines of the whole book of God met in the book of the Psalmes Here are seasonable lessons for men in all conditions Art thou under the harrowes and sawes of outward affliction art thou roaring with Heman under spirituall desertions art thou stretching thy selfe upon thy bed of languishing art thou opprest imprisoned derided Here are Elegies mournfull dities whereby thou mayest empty thy soule or allay thy sorrow Art thou elevated or dilated with inlargements of heart dost thou flourish as the palme tree or sprout as the cedar in
as had remarkable blemishes might not serve in the Sanctuary that 's a sad text Cant. 5.7 The watchmen and keepers of the wall themselves smote and wounded the Church and tooks away her vaile the badge of modesty and subjection as if she had been a strumpet or the subject of reproach Gen. 24.65 1 Cor. 11.10 Eze. 23.25.26 Farre be it from me to speak in the behalfe of eyes blinded with ignorance as blind as beetles Seeres per Antiphrâ—sin eyes that are blâ—erâ—yed nay blood shotten with Heresie and blasphemy eyes full of adultery covetousnesse or any uncleanesse that have in them not only the motes but whole beames of sin eyes like those of Basiliskes charming and bewitching eyes red with wine and distorted with envy sparkling with anger better my tongue should cleave to the roofe of my mouth or my eyes start out of my owne head then be an advocate for such eyes as these where ministers are bad they are like Origen when he wrote amisse none worse Jer. 24.3 or like the basket of naughty figges in Jeremiahs vision very naughty Yet as I will not be their proctour so I need not be their prosecutour They have their vigilant Judges also tiding their Circuits Mal. 3.5 who are swift witnesses against them like the flying role Zach. 5 to out off such rotten members from the sanctuary of the Lord that with Hymenaeus and Alexander they may learne not to blaspheme Onely I pray that such as act in that Authority may be actod themselves with a spirit of moderation lest the sound and rotten Sarah and Hagar Rachell and Leah should suffer together lest Sion and the High places be cover'd with mourning and the sonnes of Levi instead of purgeing and purifying should be Confounded I have but one thing more to leave with you Judges my Lords 1. viz. where you find eyes qualified as these in the text for Gods sake for the Churches sake * Tunica cornea Chriâ—â—allina palpebrae supercilium Nyssen for your owne soules sake be gentle and tender towards them Imitate Nature it selfe which hath wrapt the Eyes in severall Covers set skulls lids and browes to shelter and guard them from injuries Indeed I do not wonder in these times that men do so bandy against the ministers of the Gospell their deeds are very evill and therefore they hate the light they are deformed and so care not for the glasse of the word they are light and chaffy and so loath to be fann'd and winnowed nay rotten and loathsome and therefore they startle at this two edged sword of the spirit lest they should be dissected and bleed under reproofes whereas they are setled on their lees and hate to be reformed Sin is almost full and come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growen ripe and calls for the sickle of Gods judgment Adulta vitia Omne in praecipiti vitium to cut us downe The Master of the house is call'd Beelzâ—bub Christ is robb'd of his due and cloath'd with reproach and shall his meniall servants go free when persecution begins at the house of God nay le ts comfort our selves Magnificentissimum cum Deo periclitari Nazians Si nos ruimus ruet Christus Luther that we are imbark't upon the same bottome and are fellow sufferers with Christ himselfe I say againe let 's praise our God who hath set bankes to the fury of men to restraine it seeing they are so wrathfully displeased against us cursed be their wrath for t is feirce and their rage for t is cruell This has bin Satans stratagem in all ages as of the Philistims towards Sampsons and the wolves in Demosthenes towards the sheep first to demand their dogges and then make a covenant with them or as the fowle which carries dust into the aire in her clawes and then lets it downe with the wind that it may fall into the eyes of that beast whereon shee desires to prey so Satan presumes he can more easily captivate and worry the soules of men when their seers and leaders are taken out of the way Though I do not wonder at this yet I should wonder that Christian Magistrates should stand by Davenant Quaest 17. and stand still to see those eyes pull'd forth seeing the next stroak is most like to be at their throates if Jesuited Papists according to their principles cannot be good subjects to Protestant princes I leave it with knowing men whether Lèyden and Munster may not send forth as dangerous Emissaries to governors as Rhenes and Doway As for you right worshipfull Justices of the peace Justices t was the saying of a King of this Nation K. James his speech in the starre Chamber that he did respect a good Justice of the peace as he did those next his person as much as a privy counsellor I am sure good lawes are but dead ordinances a bell without a clapper except you put life unto them they are but notionall and in the Theory 〈◊〉 if you do not execute them and reduce them unto practise and act the Acts of Parliament I am not come to blame your backwardnesse herein I know your zeale I speak of those I know against Ale-houses sabboth breakers swearers revells in our parrishes when by complaint we addresse our selves unto you you dare owne and countenance the ministers of the Gospell Even in this very age you are ready to compose and umpire differences in these contentious daies Go on still as you need not doubt of incouragement from the honorable Judges here so may you lesse feare to be rewarded by the judge of heaven and earth quick and dead hereafter I hope you of the honorable profession of the Law Lawyers will save me a labour Mihi tam familiare est omnes cogitationes meas tecum coÌ„ municandas iâ—sdeÌ„que te vol praeceptis vel exemplis monere quibus ipse me moneo Plinius Epist lib. 4. Epist 24. your owne hearts cannot but dictate unto you what mine has suggested unto me viz. to be so much the more cautious and circumspect by how much the world is more clamorous and querulous against us this is the best way to confute the calumnies of men even by our integrity I say our integrity because you are call'd sacerdotes justitiae the priests of justice and so you will come under the compasse of my text and must be as the fish-pooles in Hâ—shbon It was a grievous complaint in Cyprians time Innocence was not Innocentia non est ubi defenditur In Epis ad Donatum where t' was pretended to be defended and men were lawlesse amidst the lawes whilst they pleaded the law of men they brake the law of God Solomon long before had observ'd the like Eccle. 3. 16. I saw under the Sun the place of judgment and unrighteousnesse was there I saw the place of righteousnesse and lo iniquity was there now that it may not be so amongst you let me give
accused that he was not of the Emperours religion he answered Hoc non vult Imperator meus My Emperour Nazianzen Orat. 3. meaning God will not allow that so should you say when any crave pardon for iniquity Our superiour will not like that Our superiours upon earth I hope you may truly say soe but I am sure your superiour in heaven will not take it well at your hands As love towards God should make you zelous for the Lord of Hosts soe love to your country to others your selves should put flaming swords into your hands to guard the second table in maintaining a due reverence to superiours in drowning the voyce of blood that 's a loud crying sinne with blood that our land may not be defiled that the innocents under the Altar may not cry against us Rev. 6.10 16 6. Vide D. Beard p. 200. as some have tenderly feared that the blood shed in Queen Maries dayes is not yet silent but does still call for the judgments of God against our nation as Eclipses and fiery Comets shew their dismall effects in after times but I may save this labour our Rulers have even bound their owne hands from this cruell mercy and date say to the greatest offendour in this kind as that Queene said to Cyrus when she cut off his head and threw it into a whole Cauldron of blood Satia te sanguine Cyre now Cyrus take thy fill of blood But should I go on thus to lay before you what lyes under your censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. Judex instar medici qui primo adhibet alimenmenta medicamenta dulcia syrupos si morbus invalescat amara ut aloem Maimonides transla p. 63. I should wrong your judgment as much as I have wearyed your patience Give me leave only to beseech you that the manner of your judging may be like Davids song Psalm 101.1 I will sing of mercy and judgment Where offenders melt with contrition and are capable of mercy here strike softly here have Ladies hands but where they are stubborne refractory and dangerous here you must have Cour de lion the heart and courage of a lyon In a word take Solomons counsell strive to understand the feare of the Lord and to find the knowledge of God then shall you understand righteousnesse judgment and equity yea every good path then shall righteousnesse dwell in our Nation Prov. 2.5 9. and salvation shall be our Walls and bull-warkes I need not study for particular cautions sutable for every state and order of men To pleaders Jurours Witnesses attending upon either Court there is one in the Text which like the Cherubims turnes every way Gen. 3.24 and eyes like some well form'd picture every soul here viz God standing and judging among the gods this is a seasonable Antidote against all exorbitances in Pleaders Jurours Witnesses Will any commit murther before the Judge of life and death and will any adulterate their consciences sweare falsly or do any thing that is corrupt before the Almighty God of truth that is Jehovahâ—iireh and sees every turneing and winding of the soule who can forbeare to lament the too usuall custome of false and rash swearing in witnesses when for this very sinne the land mournes An oath should be the end of all strife and t is too often the cause of endlesse strife and remedilesse undoing to many families for as another mans life is at his mercy that cares not for his owne so he that mindes not the pretious life of his owne soule may easily master nay ruine the estates and lives of others O consider consider therefore that God stands in the congregation of the mighty t is a short sentence but like those upon the doores of the Oracle full of matter I can give you no better advice then what Seneca gave Lucilius when thou goest about any weighty enterprice Suppose some grave Senatour as Cato or Lelius stood by thee tanquam illo vidente omnia facere so do thou that pleadest that servest thy country that bearest witnesse remember that God standes and looks upon thee Quid pro dest non habere consciam habeati conscientiam Lactantius What though no man can find out thy naughtinesse seeing thou hast a conscience within thee which is Gods Notary his Amannensis or Register and God himselfe selfe standing round thee Say not with that Atheist tush God does not see for if thou art not as blind as blind Balaam thou maist see him in every corner of the court for God standes in the Congregation of the mighty He judges among the gods Two SERMONS preached at St. Maries in Oxford by JOHN HINCKLEY M. A. Minister of the Gospel at Colleshill Berks. OXFORD Printed by HEN HALL for RIC DAVIS 1657. To the Right Worshipfull Doctor RICHARD ZOUCH Professour of the Civill Law and Principall of Alban Hall in OXFORD Worthy SIR YOU may justly wonder to see any thing come from mee habited in this dresse and wearing these colours methinks I read your thoughts Hac sunt vestimenta are these the garments of my late Schollar what do's such a stripling mean to creep abroad into the Camp How dare any but Eagles now venture into the light and fly abroad in the open Sun-shine Is not a Cell safest in a criticall age and will not prudent men keep silence in that time Aâ— 5.13 It 's not enough for the bells of Aaron to sound within the wals of the Temple Are not Sermons likely to do most effectuall execution upon the soules of men when they have the advantage of a (b) (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 3. c. 7. Auditores accipieâ—t affectum queuscunque orator induerit Tacit de Or. warming vigrous elocution and are conveied to the heart thorow a silver Trumpet or upon the wings of a powerfull utterance Are not the same Sermons in a book as bels without clappers as fishes on dry land very carkasses sine succo sanguine without life or heat Is it not as easie to draw forth an Eccho to the life as to print a Sermon in it's full grace and lustre nay has not this bin the means to make more preachers than Schollars picdsque docuit verba nostra conari Sir I cannot deny but many of these Notions have bin mine heretofore and if yours now I will not enter the lists of dispute with you who are such a Master of that Art Besides there is so much awe upon my spirit since I was among the Children of the Prophets under the excellent discipline of your Government that me-thinks I dare no more reply upon you than the Schollers upon Pythagoras as if you spake nothing but principles or were the highest Court in the Common-wealth of learning from whence there lyes no appeale But since I have considered your excellencie in severall sciences especially in that which you professe my thoughts are sadded with melancholy that our
number to note the mystery of the persons in the unity of the divine nature like creavit dii Gen. 1.1 3. This God do's not neglect the affaires of the world but though Heaven be his throne yet he do's providentially dispense equity and justice among the sons of men He keeps his sessions and rids his circuits here below He Judge sin the earth But before we speak of these parts in the body of the text there is something worth noting from their connexion with the context and is implyed in the first word so that which joynes this verse with the former parts of the Psalm and shewes this to be an illation from them what did God so suddenly as with a whirlewind overthrow those wicked Judges who Lorded it over his people did He make those Lions melt like snailes did he confirme the joynts of his people which were a little before trembling and smiting one against another as if they had been so many forlorne wretches expos'd and cast forth and no eye to pitty them as if they had been floating with Moses upon the sea in a basket of bulrushes without any pilot to guide them and even ready to cry out with the disciples Master carest thou not that we perish did he then command a calme and bring them to the haven where they would be did he turne their howling like dragons and chattering like cranes under the whipps and sawes of tyrannicall task-masters into a song of joy and triumph did he dismantle himselfe of that cloud wherein for a time he had so inveloped himselfe that he seemed not to behold the pressures of his people did he I say then step in to his peoples rescue by breaking their yokes as in the day of Madian and Kissing them with the Kisses of his mouth So that a man shall say verily there is a reward for the righteous doubtlesse there is a God that judgeth in the earth Obs Though the passages of Gods providence may seeme so rugged and uncouth as if they were destructive to his Church and likely to put out the eye of his owne glory yet our God will so dispose of them in the close that they shall have an advantagious tendency to the setting forth of his Honour and our good What could seeme of more dangerous consequence to the world then the fall of Adam the death of Christ and the commission of sinne yet Adams fall made way for Christ who was the Saviour of the world and put us into a better a more certaine condition then we were in the first Adam When Satan had thought to have Cut off this Saviour and prevented him that he should not accomplish the work of our redemption by combining the Jewes against him and putting it into the heart of Judas to betray him yet herein they did but a Non fiunt praeter dei volunta tem quae contra ejus voluntatem siunt Cal. Insti lib. 1. cap. 18. further the work of our Salvation and fulfill the determinate Councell of God concerning the same Act. 2.23 In shedding his blood they did but Compound a plaister for our wounds for by his stripes we were Healed Nay God can so order and dispose of sinne it selfe that thereby also he will get b Dei consiliis militant qui ejus consiliis repugnant Honour to his justice and the manifestarion of Gods Justice in the exercise of his severe judgments may make way for the declaration of his mercy not only unto others Rom 11.11 as through the fall of the Jewes salvation came unto the Gentils the Rebellion of Absolom tended to the stablishment of Davids throne as Seneca sayes of the sturdy oakes the more they are tossed with the winde the more firmely the are tooted in the earth and the destruction of i the foure great Empirs of the world the Lion the Beare the Leopard the dreadfull beast with iron teeth terrible Horns Dan. 7.4 5 6 7. c. was to this end that thereby a way might be made for the Ancient of dayes that out of their rubbish a stone might be brought forth without hands and therefore t is observable that the revolutions and tumblinges downe of those mountanous kingdomes were not casual but directed and ordered by the providence of God even those wheeles were full of eyes round about Eze. 10.12 Moreover Gods Crosse providences bring forth peace and comfort to the same persons Joseph k Negotiatio est aliquid amittere ut majora lucretis Tert. pag. 136. Galli faces Romae intulerunt Sed civit as non deleta nec obruta sed expiata sed lustrata videatur Flor. lib. 1. cap. 13. had not been raised to that preferment in Egypt had he not been solde to the Midianitish Merchants Ruth had not been married to Boaz had there not been a famine in her own country periissem nisi periissem If I had not been undone I had been undone indeed may many a man truly say All my fiery trialls have served to refine me and make me the more glorious and resplendent Awake O North-winde and come thou south blow upon my garden that the spices thereof may flow out Cant 4.16 was the prayer of the Church not only the l warme Southerne gales of prosperity D. Sibbs in locum conduce to the welfare of the Church but even the nipping boâ—sterous blastes from a contrary Coast from the North doe often make the graces of Gods people more fragrant and vigorous 1 Vse Let 's admire the wisdome and power of God whâ—se wayes are thus past finding out who can bring health out of sicknesse and life out of death who is such an excellent Physitian as can m D. Renolds on Psal 110. v. 1. p. 126. Let us deny our owne wisdome and give glory to God acknowledging that there is wiser counsel in every thing we suffer then we can attaine M. Paul Bayne on Eph. 1.11 Rev. 19.6 Ps 46.2 temper the most poysonous herbes make the most unlikely means and instruments to worke forth most glorious ends though nothing but gall and wormewood be in the premises yet the conclusion shall be sweer and comfortable though the Assyrian Sennacherib breath forth nothing but rage and tumult against the Lord and his people yet he shall feele a booke in his nose and a bridle in his lippes and be turned backe by the way by which he came Esa 37.29 The Lord reignes though the earth be never so unquiet the multitude shall cry Alleluja for the Lord omnipotent reigneth therfore will we not fear though the earth be moved and though the mountaines be cast into the midst of the Sea The Church can never be in a desperate and deplorable condition which has such a Chymist alwaies at hand who can bring gold out of drosse Although the n Habak 3.17 18. Fig-tree shall not blossome neither shall fruit be in the vines yet I rejoyce in the Lord I will joy in the
secret glances and comforts them by hidden impulses and whispers as it were by a voice behind us Only let us try the Spirits by bringing them to the touchstone of the word to the law and to the testimonie if they speake not according to this word there is no light in them Es◠8.20 It hath been unhappy Sophistry to argue à bene conjunctis as if those glorious promises of the Covenant of grace that we shall all know the Lord and r Taught of God i by Christ who was God in a humane shape wheras before they were taught by Prophets who were men only So D. Lightfoot 3. par Har. p. 166. all be taught of God did oppose or exclude other meanes of knowledge as altogether uselesse whereas they are subordinate God and his Spirit teaches by his word therefore whatsoever suggestions sprout forth from our own hearts or what injections come from without let us weigh them in the balance of the Sanctuary before they pass for the Auchentike and genuine issues of the Spirit If we or an Angel from Heaven preach any other doctrine let him be Anathema Things revealed belong to us and our children If any shall adde unto these things God shall adde unto him the plagues that are written in this book Rev. 22.18 If we should give scope to our wilde and luxuriant phansies and then fall down to and adore the deformed Chymera's and Brats of our own braines as those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine or falling down from heaven we should soon adulterate the worship of the true God and kisse the Calves of our own imaginations this is to open a flood gate to let in a torrent of Atheisme 3. Assertion Which is an Argument to confirme the Being of the divine nature à posteriori from the exercise of his power and justice here below He judgeth in the earth He commands over all things and Persons by his Soveraignty He defends the good and punishes the evill in the execution of justice He does not only reside in Heaven and take his ease and pleasure there although the Heavens being the chiefest part of his workmanship doe in a special manner set forth the glory of God and God is therefore said chiefly to dwell in the Heavens yet I say he is not so in Heavens yet I say he is not so in heaven as not to mind the affaires of this inferiour world ut nec irâ nec gratiâtangi as not to be provoked with the insolencies and profanenesse of the wicked or not to favour the righteousnesse of the just as the s Lactantius lib. 3. Epicureans said of their gods David teaches farre sounder Divinity Psal 121.4 Though God be on high yet he humbleth himselfe to behold the things both in heaven and in earth and here in the text He judges in the earth This judging here does not referre to the judgment to come at the last day when there shall be a generall convention of quicke and dead before the Lords dreadful Tribunal though so t is most true affore tempus that there will be a time when God will ride his circuit here in a solemne manner so that a man shall say verily there is a God that judgeth in the earth but that is not the scope of this place T is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that now judgeth or is now judging the earth and the inhabitants thereof and therefore it must be understood of a Judgment on this side the Judgment of the great day and so God judges the earth or in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. the earth three manner of waies First By a providentiall ordering and wise disposall of all the affaires of all creatures Secondly In releiving the oppressed and pleading the cause of the innocent Thirdly In overthrowing and plaguing the wicked doers 1. God judges in the earth by a providentiall ordering and wise disposall of all affaires and all creatures The earth it selfe receives strength and vertue from his providence to bring forth fruits for the service of man and grasse for the Cattle and after b See Dr Hackwells Apol. so many thousand of yeares teeming is not yet exhausted made feeble or barren nay it is supported only by the word of Gods power as if we should see a vast globe of iron or lead dangling in the aire without any visible engine to hang upon or any pillars to support it Job askes the question whereupon were the foundations of the earth fastened chap. 38.6 And he returnes an answer chap. 26.7 He hangeth the earth upon nothing So also hath he dealt with the sea that is moderated and kept within bounds that it should not returne to Cover the earth Ps 104.9 He that made the Red sea a wall on the right hand and a wall on the left hand to the children of Israel and made the swellings of Jordan to stand on an heape by the same wonderfull providence hath he shut up the sea which Naturalists say is higher then the land with doores and said hitherto shalt thou go and no further Job 38.8 10 11. God did not make the world at first and then left it at randome to stand or fall by chance and fortune but by the same power he still supports it He goes about the Circle of all the Earth and tells all her walls and bulworks He sees all under the whole heavens and looketh to the ends of the earth Job 28.24 His eyes run to and fro throughout the whole earth 2 Chron. 16.9 Therefore the earth is said to be made continually He looks not only upon the rulers and great potentates of the earth but he has respect to the poore and needy to the meanest Israelite that is wronged by the mightiest Aegyptian in the world Nay the least and most despicable things are under his ken He disdaines not to look after the haires of our heads or to observe the very sparrowes that fly in the aire We are so short-sighted that we cannot judg of nor discerne the just quantity or quality of the vast heavenly bodies much lesse can we distinguish the Inhabitants of the Coelum Empyraeum the heaven of heavens But he that dwells in that inaccessible light can judg of the least creature that crawles upon the earth or the smallest atome that moves in the aire Use Let no extremity extort from us any doubting or repining complaints as if God did at any time cast us out of the compasse of his care as David once lamented that he was cast out of the sight of his eyes let our condition be never so deplorable let the commotions of the earth be never so violent and confused yet let us rest our selves and stay upon this that God judgeth in the earth we are under his eyes that sustaines all creatures by his power that feeds the young ravens and clothes the lillies of the field by his mercifull providence And as this Doctrine rightly
should be the Saviour of the world Israel must see the Aegyptians behind and the sea before no way but be slaine by the sword or perish in the water before God prepare them a way through the sea The Disciples that sailed with Christ in the ship Mat. 8.24 were first suffered to be almost swallowed up in the sea so that they came crying Master we perish we perish and then vers 26. he rebuked the wind and the sea and they obeyed him The match was near the gunpowder before the intended Tragedy of England was discovered and disappointed How easy were it to reckon up a whole cloud of Martyrs whom God suffered to come to the stake and then shewed himselfe to them either by giving them courage against the terrours of death or by taking away the sense of their sufferings so that they fell a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil leaping and skiping for joy and laid themselves down in the flames as in a bed of roses Strike sayes Anaxarchus when they were battering him with clubbes for ye doe not g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. beat Anaxarchus but only his caske or out-side as if with Steven they then saw heaven opened and Christ sitting at the right hand of his Father Now God does thus judge for his people when they are reduced to the greatest exigency First Reason to exercise our faiths that we may know how versari inter aspera to depend upon God though we see nothing nisi pontus aequor but sea and tempestes to believe that he will be mercifull to us though in outward shew he may seeme bent do destroy us This is the very height of faith to be like Abraham Rom. 4.18 Above hope to beleive in hope or like Jehosophat 2 Chron. 20.12 When a numerous host came against him we have no might against this great company but our eyes are upon thee this is to trust God though he kill us Secondly that he may get himselfe the more glory It is a great deale of glory for a Physitian to cure a disease when grown desperate and in the eye of man past cure so for God to help when in a helplesse condition makes more glory to redound to him therefore the Lord quickned Sarahs Wombe when dead and our Saviour raised Lazarus when he had layen foure dayes in the grave When David had shewed that the Lord is a present refuge in time of trouble Psal 46.1 It followes vers 10. I will be exalted among the heathen I will be exalted on the earth So Esa 59.19 after the Prophet had shewed how the Lord releiveth his Church in a desperate condition it followes so shall they feare the name of the Lord from the West and his glory from the rising of the Sun Vse Le ts not be dismayed though we be placed on the very pinacle of dangers though there be troubles without and terrours within though we sit in darknesse and have no light yet as t is Esa 50.10 Let us trust in the name of the Lord and stay upon our God for doubtlesse there is a God that judgeth in the earth I have read of one who was used to say when the Church was at a low Ebbe be of good cheere for now God is working some great worke for his people for when men are at a stand and gaze one upon another then God takes the matter into his own hand then t is good to stand still to see the salvation of God He will be a Guardian and a Champion to his Servants against all the Potentates of the earth that shall foame and swell against them Therefore let us carry our selves innocently and justly to God and men and then let us commit our causes to the Lord as a faithfull Judge 3. God judgeth in the earth by overthrowing and plaguing the wicked doers and taking vengeance of them therefore the Septuagint reades the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging them in the earth that is those cruell and wicked Judges mentioned in the former part of the Psalme To judge is most frequently taken in this sense So he is said to judge h 1 Sam. 13. Elies house He is said to judge Jerusalem i Ezck 16.38 as Women that breake wedlocke and shed bloud are judged when he gave her blood in fury and jealousie but to transcribe a multitude of texts to this purpose would be to guild gold and to seeme to suspect your ignorance in the Scriptures Now both the matter and the manner of Gods judging the wicked and his taking vengeance on them will appeare by these two theses following 1. God judges the wicked when they are in the ruffe of their pride and in the height of their presumption Pharaohs Charriot wheeles were taken off when he was in the heate m Ex. 14. of his pursuit after Israel I will pursue I will pursue saies Pharaoh Not Israel but they owne ruine saies the Lord. When n Dan. 4.30 Nebuchadnezzar was boasting of his great Babel and Belshazzar quaffing in the bowles of the Temple the one was doom'd to eate grasse with the beasts of the feild the other did but cast up his eyes and reads his owne sentence upon the wall Corah Dathan and Abiram have no sooner let go their proud and rebellious words against Moses and Aaron but the Lord provides them a grave with a trap doore or a posterne gate to let them downe quick into hell When Lucifer was aspiring above the o Esa 14.14 15. starres saying I will ascend above the heights of the clouds I will be like the most high then he received an answer that he should be brought downe to hell to the sides of the pit p Acts 12. Herod was stroke with a stinking and nasty disease when in his royall robes he owned the Acclamation of the people that made him a god Julian opened his mouth to blaspheme Christ and e're he could shut it it was stopt with an arrow shot into it from heaven therefore in this 58 th Psal v. 9 The Lord is said to take away the wicked as with a whirle wind both living and in his wrath in the midst of his fury whil'st he is grinding and gnashing his teeth against the poore and innocent therefore Fret not thy selfe because of evill doers neither be thou envious rather pitty them against the workers of iniquity for they shall soone be cut downe like the grasse and wither as the green herb Psal 37.1 2. and vers 35.36 I have seene the wicked in great power magna vi erumpentem Jerom breaking forth like lightning and spreading himselfe like a Cedar in Libanus what becomes of that lightning and this Cedar why both vanish away like some meteor some mushroome or like Jonahs gourd He passeth away and was not I sought him but his place could no where be found Sic confundantur domine So let thine enemies perish O Lord but let them that feare thee
confirme me in my office by that incense you were pleased to sprinkle upon me in your charge and that in the face I hope I may adde too with the approbation of my Countrey The sweet spices of yours were not like the meale cast upon the head of the sacrifice or the (m) Mat. 26.12 womans oyntment upon Christ for my death and buriall but for my life and resurrection This was a Consolation and it shall be for a Consolation It is not my drift in the least to reflect or glance upon those watchmen mention'd before for I have gain'd by that losse and I am (n) Parum abfuit quin calamitati gratias ha◠beam Naz Orat. 25. beholding to that affliction I have gather'd grapes of those thornes and honey out of that rock My God hath so sanctified and order'd that crosse-dispensation that I read in it the Returne of my own prayers I have seen the out-goings of God in the Cloud and the Lord hath walk't a turne or two in the wildernesse with me that he might the better speak unto my heart Had I sate at the sterne or had the reines of affaires bin in my owne hands I could not have contain'd them better Glory be to God on high and in the next place on earth Thanksgiving to your selfe Now my Lord some sacrifice their labours to great Mecaenas's that they may be aton'd to sheild them from potent Antagonists these sermons being the truths of God I hope need no arme but his Others dedicate books to their Patrons and Benefactors to whom they owe some parcells of their estate or some common favours I owe more to you that is my (x) Philemon v. 9. selfe I meane in restoring my mind to its wonted calme therefore what Aeschines said to Socrates the same say I to you I have nothing to offer unto you which may beare a proportion to your desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 2. p. 111. or my ingagement but I give you my selfe back againe in any service I am able or if that be not worth acceptance one thing you shall not refuse by all your power and oratory and that is the constant prayers My Lord of your most ingaged and Humbly devoted servant JOH HINGKLEY ERRATA IT was thought fit not to trouble you with any Errata the faults being for the most part literall and such as we hope the candid reader may dispence with and not impute them to the Authours mistake Cant. 7.4 Thy neck shall be as a tower of Ivory thine eyes as the fish-pooles in Heshbon by the gate of Bath-rabbim WE are come up this day to the gate and first we are come to this gate of Sion the place of Gods own delight where the Lord keeps court in an especiall manner for the Lord loves the gates of Sion more then all the dwellings of Jacob Pl. 87.2 this is the gate of Bath-Rabbim too in the text Here is filia multitudinis so Jerome reads it and so the word signifies here is a daughter of a multitude and may the doves alwaies flock to these windowes that the abomination of desolation may never stand in these gates that we may still Praise God in the midst of the congregation and sing praises unto him in the ports of the gates of the daughter of this Sion And 't is well you take these gates in the way whither you are going for t is the only way to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consistory of judgment to go through the gate of Sion to go from the Altar to the Tribunall as the Romans went into to the Temple of Honour through the Temple of Vertue A Jove principium that as yee judge for the Lord so you may begin with the Lord and take him along with you to be present with you in the judgment as Jehosaphat told his judges 2 Chron. 19.2 soe you may hope for better speed when you come to the other gate the gate of judicature soe gate is frequently taken in Scripture The elders sate in the gate Deut. 22.15 and the rulers were commanded to establish justice in the gate Amos 5.15 The gates of the Jewish cities being places of greatest refort so that justice being impartially executed there it was like to be most exemplary both to terrifie offenders and to strengthen and incourage the hands of the innocent Justice as well as truth seekes not to be cornered such good workes must be done publikely that men may see them and glorifie their father which is in Heaven who hath given such gifts unto men This is the gate of Bath-Rabbim too Here is the daughter of a a multitude A little Parliament A Representative of the whole county We are come from Bethell Gilead Mizpeh from Dan to Bersheba But b Matth. 11.8 what are we come forth to see we are come to see the majesty and lustre of justice our hearts are towards the governours of Israel Judg. 5.9 We are come to behold the pure and Ivery necks of our magistrates lifted up as a lofty tower a tower of defence and sanctuary to those that are wrong'd wearied oppreso't but of offence and battery to the troublers of our Israel such towers are of Gods owne setting up such Christ himselfe approves of in his Church Thy neck shall be as a tower of Ivory c. Luther being transported with an unadvised c In contentionibus nimis vehemens violentus fuit Melch. Adam in cjus vitâ heate some call it zeale for free grace calls James his Epistle straminea epistola I am asham'd to English it and he himselfe seemes afterwards in some measure to retract it but fowler spirits there have bin farre who have not blusht to call this song of Solomons a lascivious a wanton song as if he being inamour'd with Pharoahs daughter mov'd with the principle of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. carnall love indited this Sonnet but the Church in her latter ages has work't forth this scumme and exploded such impostors so that it goes for Canonicall as inspir'd by the holy spirit even without contradiction and well it may for t is a most divine and mysticall Epithalamium or Marriage song not t'wixt Solomon and Pharoahs daughter but t'wixt Christ and his Church by way of a sweet and spirituall dialogue as Sisera's mother and the other Ladyes sang one to another Judges 5.28 29. or as the women after Davids returne from the slaughter of the Philistims took their parts and answer'd one another Saul hath kill'd his thousands and David his tenne thousands 1 Sam. 18.7 So here are ravishing expressions a holy kind of courting banded betwixt Christ and faithfull soules as if they strove to out-vie each other in mutuall praises yet as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrapt up in Allegories and coucht under figures and Metaphors so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too in a ridle in mysterious and dark speeches especially to
skins Mic. 3.3 I never b Christianus nullius est hos◠is nedum Imperatoris Tertul ad Scapulam envied at the State and might of Magistrates when they flourish it will be the better for us the greater is their strength the more will be our security we shall be safe under the shadow of their winges and breath as it were with the breath of their nostrills Troy was safe whilst the Palladium continued there Salva Roma salva patria salvus est Germanicus Rome is safe our Countrey is safe for Germanicus is safe murmuring and tumultuous sedition against the head does commonly end as that mutiny of the members against the belly the hands would not work nor the feet goe nor the mouth eate because the belly devoured all till at last these members were so feeble that they could not help themselves The shrubs in the fable being over-topt with some Oakes which grew amongst them petitioned that these Oakes might be cut downe and all might be made levell well annuit Jupiter it was so what then the Winter stormes came and beate them to the ground and the summers heate scorcht them up the Morall is very plaine Once more Aelian de Animal l. 5. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So long as the Master Bee commands the whole swarme is at peace the drones rest in their Cells the young Bees in theirs and the old ones in theirs but if h◠miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. no Bee knowes his owne Cell so t is in a Common-wealth all things are full of disorder and confusion where the sinewes of government are loosened our very lives are bound up with theirs that rule us As might is necessary for rulers so t is to be wisht that they would temper it with mildenesse and gentlenesse that they might not so much force as winne obedience Where is there a better decorum of obsequiousnesse then among the Bees yet the Leader there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milde and without any sting at all saies the Naturalist nay this is to be like God himselfe who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-mighty yet chuses to draw his servants after him Cant. 1.3 by the sweet odours and oyntments of his graces He makes them a willing people in the day of his power Ps 110.3 so that they can say 2 Cor. 5.14 the love of God constraines us Constantine thought it a reproach to his government that any of his subjects should appeare before him with a a Domisso lugubri vulcu Euse pag. 159. lib. 4. sad and discontented countenance As this will beget mutuall love and cheerefulnesse so it will adde to the might of Magistrates No such Fortresses as the hearts of the people was our good Debora's Maxime Dioclesian thought he had upbraided Constantine when he called him poore and beggerly Prince Euse pag. 121. lib. 1. de vita Constantini but Constantine sendeth for his rich subjects tells them he wanted money they presently fill his Exchequer up to the brimme and confirmes this truth that the cordes of love draw with greatest strength 2. Their honour and dignity Elohim gods And might when t is rightly derived and well managed is alwaies a good step to honour Men of courage and might are famous in the Congregation men of renowne but to heighten their esteeme among men they have a title above men above humane Herauldry as if when they are translated from private men to become rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. they receive an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are consecrated unto gods Q. Is not this contrary to Hezekiahs prayer thou art God thou alone 2 Kings 19.15 To that of Moses Heare O Israel the Lord thy God is one to that of God himselfe He is jealous of his honour and will not communicate it to another Has not he expresly forbid our having more gods than one A. To reconcile these differences Saint Paul must be the Umpire 1 Cor. 8.5 6. To us there is but one God the father of whom are all things and we in him so farre by way of concession Though there be that are called gods whether in heaven or in earth as there be gods many and lords many This is by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome glosses upon the places They are not gods indeed but in title not by nature and essence but in office not Jehovah but Elohim which is sometimes communicable to angells and men as the learned observe 1. Rulers are gods by deputation anointed to be his Vicegerents his Lieutenants and representatives here upon earth having Commission from him he calleth them gods to whom the word of God came the word of God Jo. 10.3.5 i. e. by an Hebraisme his warrant and authority For as the judgment of the great day is attributed unto Christ We shall stand before the judgment seat of Christ Act. 17.32 and he hath appointed a time to judge the world in righteousnesse by that man whom he hath ordained because Christ has a body and so will be visible to the world so does God now judge among us in a visible manner by men like our selves In this respect Peter calls Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance because t is exercised by men and vers't among men though the commission it selfe is from God 2. They should be gods in imitating the judgment of God judging deliberately uprightly boldly severely and mercifully as occasion shall serve not sparing fat Agag's rich and potent Benhadads and in the meane while neglecting or oppressing the widdow and fatherlesse which will do them the most mischeife at the throne of Grace 1 Cor. 4.14 I speake not these things to shame you but as my beloved freinds I warne you 1. By way of caution to rulers themselves Appli lest this glorious title should swell them up with ambition as Alexander Domitian the King of Babel c. Ezek. 28.2 Esa 14.14 would have bin taken for gods indeed Dan. 6.7 9 and so be worshiped with divine honour Herod would thus rob God of his glory by owning and assuming to himselfe that blasphemous acclamation The voice of a God and not of a man but you may read his doome Act. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was eaten up of worms Neither must rulers think because they are called gods they may do what they list and have a priviledge for loosenesse and licentiousnesse Qui selecti erant nobilitate criminum non dignitate virtutum August de Civitate Dei lib. 7. cap. 33. as too many turne the grace of God into wantonnesse This is to be like the heathen gods who were deified not for their vertues but for their crimes Magistratus virum power will shew what is in man as a manis truly that which he is in temptation By way of direction unto them If gods how should all their carriage and courses
a peices themselves and broken into atomes never to be gathered together againe then to appear before God with such a Fig-leav'd excuse which he shall consume as so much stubble and destroy with the brightnesse of his comming 2 Thes 2.8 What can they say they were ignorant of God and could not by all their industry finde any footsteps of a God in the world Alas then all the Creatures though Ministers were silent will swarme about them and tell them to their faces they would have taught them but they would not learn their own Consciences must needs subscribe to such an inditement that whether they were Schollars Mariners k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. p. 63. Husbandmen or of any other caling whatsoever they could not be destitute of arguments to convince theÌ„ that doubtles there was a God Let these men boast of their wisdome never so much yet they are the veriest l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 15. fools in the world methinkes Chrysostome does excellently school taunt one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doest thou stretch forth thy neck and walke on tip-toes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does thy brest swel with a conceit of thy own knowledge doe but coÌ„sider saith he that thou canst not make one haire white or black If the feare of God be the beginning of wisdome then the root of the grossest folly is to be ignorant of the Lord. A Poet durst once say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o the folly to believe that there is any God at all but we may truly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O madnes to think other waies We read indeed of one that said there was no God but it was in his heart only he did not eructare belch forth this poyson for very shame he stands branded upon record for a foole for his labour dixit Nabal dixit Nebulo the foole hath said in his heart Ps 14.1 Ps 53. â—1 there is no God There was another also who went beyond this foole 2 Sam. 16.22 he bewrayed his folly with his lips and proclaimed his sin as Sodome or as Absalon when he lay with his Fathers Concubines in the sâ—ght of all Israel It was Pharaoh And Pharaoh said who is the Lord that I should obey his voice Exod. 5.2 But as the Prophet said of the succeeding Pharaohs Kings of Aegypt that the Princes of Zâ—an a city of Aegypt were fooles and the Councellours of Pharaoh became brutish So this Pharaoh went beyond them all as in his folly so in his punishment for when he ask't who is the Lord He that sate in the Heavens laught Ps 2.4 the Lord had him in derision He got himselfe honour on this very Pharoh for as the starres in their Course fought against Siâ—era so the waves of the Sea fought against Pharaoh He m Exod. 15.5 sanke into the deep as a stone so that Moses sang who is like thee O Lordâ— among the Gods v. 11. who is like thee glorius in holinesse fearful in praises doing wonders Be wise therefore O ye Inhabitants of the earth Serve the Lord with feare and rejoyce with trembling Ps 2.11 2. Vse To reprove practical and life Athtists who acknowledge there is a God they are all for God and Godlinesse in their words but they worship him not as God They cry Hosannah unto God at present the next moment by their ungodly practises they crucifie their own confession Such a personaled godlinesse whilest men look one way and row another they pretend for God and act for Baal hath hardened many men in sin and given the enemies of the Lord occasion to blaspheme How ridiculous is it to speak of the glory of the true God and yet holde a confederate correspondency with Satan himselfe to cry the Temple of the Lord and yet sacrifice to the Idol of preferment to fly aloft in aery empty and notional expressions and yet with the fowl to have their eyes wholy upon the carrion of this world who can otherwise think but that gaine is their godlinesse When men act lewdnesse in secret and then say tush God cannot see God will not remember or God will not punish for Atheisme is at the bottome of every sin what a pageantgod do they make him robbing him of all his Attributes They give him the title of a God but trample his majesty under their feet as the Frogges in the Fable leapt upon the logg which Jupiter deputed to be their god or as the Souldiers dealt with Christ they bowed the knee Mat. 27.29.30 and cried haile King of the Jewes yet they spit in his face and smote his head with a reed Herod had the worship of Christ in his lips when he sent executioners to slay him It was a sad complaint of old that Arrianisme which was a kind of Atheisme came on so fast that the world wondered at it selfe that it was so soone overspread with the contagion of that poyson I wish this part of the world neither in our daies nor in the daies of our posterity after us may never have an occasion of wonder thâ—t it is overrun with a torrent of Gothes and Vandals I meane barbarous and Atheisticall wreâ—ches let us take heed lest there be in any of us an evill heart in departing from the living God Heb. 3.12 And what we know of God and his feare let us be more industrious to transmit it to our off-spring then to provide lands and livings which are but perishing portions As it is most evident that there is a God so let us worship him as God in spirit and in truth let us constantly give him the tribute of prayers and offer unto him the incense of prayses and thanksgiveing for all the mercyes we injoy If I am a Father where is my Honour If I am a Master where is my Feare Mal. 1.6 So may he say If I am a God where is my worship The very Heathen set apart Festivall times to the Honour of those gods whom they acknowledged Bacchus had his Bacchanalia Flora her Floralia and in the observation of these they were most strict and diligent The worshippers of Baal did even cut and lance themselves parents did not with hold their owne children from Moloch Passe over the Isles of Chittim and see and send unto Kedar and consider diligently and see if there be such a thing hath any nation changed their gods which yet are no gods Jer. 2.10 11. Shall not the very Scythians and Americans rise up in judgment against us if we grudge to spend any time in the service of the true God if we observe his sabbaths formally and perfunctorily If we profane his a Qui per-Deos jurant eos colunt Christiani non sunt Tertul. p. 91. name by horrid execrations the very Turkes saies the b Sands in the survey of Religion Travailour punish their christian prisoners the more if they heare
applyed will dispossesse us and empty us of all carking and distracting cares seeing we are under Covert-barne we have a rich and powerfull husband to provide for us we are not orphans exposed to the wide world but we have a faithfull guardian and a mercifull Father to take care of us So let us take heed lest we fall into the pit of fooles I meane the quite contrary extreame of security and presumption as if we need not take care of our selves and use meanes for our owne preservation seeing God provides for us and judges for us this is to tempt God without any warrant at all as if a man should throw himselfe into the sea and depend upon the providence of God to keep him from drowning All the devills Rhetorick together with his great promises could not perswade Christ to cast himselfe from the pinacle of the Temple upon these termes 2. God judges in the earth by releiving the oppressed and pleading the cause of the innocent In this sense we often finde David in his appeales to God lift a Ps 94.2 and 43.1 Judg and avenge our blood Rev. 6.10 Ps 68.5.10.18 up thy selfe thou judge of the earth judge me O Lord and plead my cause He is acknowledged to be the judg of the widdowes the fatherlesse and the oppressed And indeed this is the maine end of judging and executing malefactors that the innocent may be secur'd and defended from danger as foxes wolves and other wild beasts are hunted and taken that the harmelesse sheep may not be made a prey to their teeth It would be too long to trace the children of Israel through all difficulties and disputes with their enemies and to shew how the Lord judged their Cause against Pharaoh against the Canaanites and others He fought their battles He was a sun and a sheild unto them He snatch't them as a firebrand out of the burning when their enemies were ready to tune their song of triumph See this in the body of that people when the Midianites came against them like grashoppers they were all discomfited by three hundred that brake pitchers under Gideon Judges 6.5 See it in David in particular when Saul had compassed David in a mountaine in the wildernesse of Maon He made no doubt to swallow him up then the Lord judged for David by disappointing Saul in diverting his forces another way on a suddaine a messenger came to Saul saying Come make hast for the Philistims have invaded the land 1 Sam. 23.26 27. The time would faile me to tell of Joseph and Paul how the Lord Judged for them upon severall exigencies other stories are not barren of instances and examples to this purpose Athanasius was once accused for cutting off the arme of one Arsenius The Arrians who brought in this inditement made sure as they thought of the Cause by sending Arsenius into a farre Countrey But see the providence of God in clearing the innocency of this servant when this Criminall matter was in agitation the same Arsenius did suddenly appeare in the Councell and held up both his armes to confute that calumny The Arrians have not yet done As the Devill set upon Christ with three severall temptations one after another so these set upon a Sigonius de occidentali imperio lib. 4. p. 96.97 Athanasius againe He must be impleaded as guilty of whoredome An harlot is suborned to affirme it she was furnished with a ring which shee pretended to be the hire of her uncleanesse yet notwithstanding all this conspiracy the Lord judged for Athanasius and made his innocency as cleare as the noone day thus one Tymotheus a freind of Athanasius stands up and speaks after this manner to the harlot Egonè What did I ever enter into your house and had I familiarity with you this harlot having her forehead brazed with impudency answered presently yes you are the man and holds up the ring as the wages of her iniquity and so Athanasius was acquitted againe from this undeserved scandall How observeable is that which is recorded of a Eusebius Eccl. Hist lib. 7. cap. 29. Aurelian He had almost subscribed an Edict for the destruction of the poore Christians but on a suddaine his hand and his arme were so benummed and deaded that he could not write one letter more here God judged for the Christians Nay afterward when Diocletian had seal'd such a bloody decree and the Christians were brought forth to be devour'd by wild beasts yet these a Eusebius lib. 8. c. 7. beasts would not fasten upon the naked bodies of these Saints but recoyl'd back upon those instruments of cruelty who would have set them on even as b Dan. 3.22 Shadrach Meshach and Abednego were delivered from the fiery furnace when those that cast them in were slaine by the very flames of that furnace our owne c Speed p. 398. story reports of Emma the mother of Edward the Confessour that was accused of incontinency and according to the law ordalium shee must walk on hot irons fire hot which shee did being innocent and was not hurt as the bitter water of d Numb 5.19 21. jealousy which made the guilty womans thigh to rot and her belly to swell yet the same water being drunk by one that had not gone a side to uncleanesse was free from the bitter water that caused the curse doubtlesse there is a God that judgeth in the earth to defend the innocent And to make his judging in the earth in the behalfe of his servants the more illustrious he takes opportunity commonly to helpe in such a juncture of time as when they are in the greatest extremity In the Mount will the Lord be seene Gen. 22.14 When the knife is close at Isaackes throat then is the time for the Lord to steppe in for his rescue With this very argument David pleads with God for his Church when at a low ebbe even because it was so It is time for thee Lord to worke for they have made voià e thy law Psal 119.126 When judgment was turned away backward in the Jewish Church and justice stood a farre off truth was fallen in the street and equity could not enter One would think it could not be worse yet it followes that then the Lord put on righteousnesse as a brest-plate and a helmit of salvation upon his head Esa 59 14 15 17. And in the same chapter v. 19. there 's a prophesie of Christs comming when was that when the enemy of the Lord shall come in like a flood the spirit of the Lord shall lift up a standard against him and if we turne to the second chapter of Lukes Gospel we shall find this fulfilled for when Augustus sent forth his decree that all the world should be e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taxed i. e. pay tribute and so acknowledge themselves captives and slaves to the Romane Empire then did an Angel verse 10. publish the glad tidings of the birth of Christ who
be as the sun when it goes forth in its strength 2. God so judges in the earth that often he payes the wicked in in their owne coine 1 King 8.32 and brings their waies upon their own heads the iniquity of their own heeles compasse them about So that their sinnes may be read in their punishments this the Lord threatens Joel 3.6 7 8. The children of Judah and of Jerusalem have ye sold unto the Greaclans and I will sell your sons and daughters into the hand of the children of Judah and Esa 33.1 Those that spoile shall be spoiled and those that deale trecherously it shall be dealt trecherously with them A tooth for a tooth An eye for an eye yet stands unrepealed God himselfe do's frequently put it in execution and that not only among the damned spirits in Hell in apportioning their plagues according to their severall sios As by abasing and treading under foote the prond by crushing the a Quae maxima turbâ— est Virg. Aeno 6. Covetous with the weight of their owne wants by devouring the glutton with ravenous hunger by scorching the drunkard with thirst or filling him with flagons of brim stone By wrapping the unchast in the imbraces of stinging and stinking flames by making the mercilesse to become endlesse and bootlesse suitors for a drop of water who regarded not the poore crying for a crum of bread c. And as this is like to be the Method of Gods judgments in Hell so also He judges b Dr. Reynolds on Ps 110. v. 1. p. 125. in the earth If we compare our sufferings with our sins the language of the rod will commonly interpret the dialect of our transgressions and point at the very Achan which troubles our Camp Those Capitall plagues Warre Famine and the pestilence may easily be foreseene without a spirit of divination in their rootes and Causes I meane in the abuse of peace plenty and health When the Lord thunders out of heaven against any of us let us discover by the flashes of his displeasure the bratts of sin lying at our doores which before like so many atomes lay undiscerned that so at least by this meanes we may c 1 King 17.18 call our sins to Remembrance In my reading of the scriptures with other authors and stories with speciall notice I have observed the dealing of God in this kind in the dispensation of his judgments 1 To begin with scripturall examples Joseph's brethren dealt hardly with him no intreaties would serve but he must be sold to the Ishmeelite merchants for a bond slave Well about fifteene or sixteene yeares after they do arte perire suâ they go to Egypt for corne in a time of famine and so are detained as prisoners for coming as spies And they are so ingenious as to a Justa dei ultione fieri agnoscunt ut suppliciter deprecando nihil obtineant quia inexorabiles ipsi fuerint erga fratrem Calvinus in locum acknowledge their fault in the midst of their sufferings And they said one to another we are verily guilty concerning our brother in that we saw the anguish of his soule when he besought us and we would not here therefore is this distress come upon us Gen. 42.21 Adonibezek had cut off the thumbs and toes of no lesse then threescore and tenne Kings and when he became a Captive to Judah and Simeon they cut off his thumbs and his great toes so that he confesses As I have b See Mr. Joseph Mede on Judg. 1.7 p. 171. done so God hath requited me Judg. 1.6 7. Nadah and Abihu offer'd strange Fire which God did not c Lev. 10.1.2 See also Num. 16.35 Command and God Commands strange fire to consume them Sodome d Gen. 19.24 burn't with unnaturall lusts and the Lord burnes them up with the flames of a supernaturall fire The Ammonites offer'd up their e 2 Sam. 12.31 owne Children as a burnt sacrifice to Moloch and David when he had subdued them he made them passe thorow the Brick-kilnes Nay the valley f Jer 7.32 and 19.6 of Hinnon where the Jewes burnt their sons and daughters with fire was the very place which the Lord chose to be the valley of slaughter for the Jewes themselves Pharaoh commanded the g Exod. 1.16.14.27 male children of the Israclites to be drowned and the red-sea swallowed him up together with his whole numerous army Ahab and Jezebel were so prodigall of poore Naboth's blood that they shed it to the intent the doggs might lick it up And they become dogges meat themselves the Lord will not abate them the circumstance of the place The h 1 King 21.23.2 King 9.26 dogges shall eate Jezebel by the wall of Jezreel Agag the King of Amalek had kill'd many a mothers child and when his turne came to be hewed a peices Samuel puts him in mind that i 1 Sam. 15.33 as his sword had made women childlesse so should his mother be childlesse among women k 2 Sam. 3.27 Abner killed Asahel under the fift râ—b and just in the same place did Joab let out the life of Abner l Esther 7.10 Haman set up a lofty Gallowes for Mordecas and he was exalted to the top of it himself Sampsons wise was treacherous to him in expounding his riddle to the Philistims that so shee might preserve her selfe and her Fathers house from fire and this was the occasion that both a Judg. 14.15 and chap. 15.6 shee and her Father perished by fire by the treachery of those very Philistims b Judg. 9.5 Abimelech slew his Brethren the sons of Jerubbaal vers 53. and Judg. 19. The Levites wise through lightnesse straggled from her husband and shee was forc't to death by the men of Gibeah being threescore and tenne persons upon one stone and a certaine woman cast a peice of a milstone upon Abimelech's head and all to brake his scull Hezekiah prided himselfe in his treasures his heart was even wrap't up in his wardrope and therefore when the Babylonish Ambassadours came to visit him after the recovery from his desperate sicknesse instead of magnifying the Lords goodnesse to him in that deliverance he shew'd c 2 King 20.13 them the house of his pretious things his silver gold spices pretious oyntments and all the house of his armour But all these thinges were taken from him afterwards and carried into g cap. 24. Babylon Eli did not bow the stubborne neckes of his Sons with the yoke of discipline and correction and he falles h 1 Sam. 4.18 from off his seate backward and his necke brake and he died David also was inordinatly fond and affectionate to his Sons Adonijah and Absolon and they scourge him for it by their disobedience and rebelion And now we have begun to speake of David we may see this Talio in most of his sufferrings they doe evidently resemble the Complexion of his sinnes How