of Gods spirit diffused and shed abroad into the soule whereby the ruines of gods image imprinted in it at the first are in some measure repaired all our faculties innobled and elevated above their naturall picth reason refin'd our understandings inlightened to see what is good our wills and affections inabled to imbrace and love it and the whole man to practise it where there is this sweet Harmony sure there is the grace of God This is called by diverse names in scripture as light life wisedome love obedience as it do's exercise its vertue upon the understanding will memory affections the inward or outward man now that we may see that this grace is all in all with a Christian and makes us all in all with God lets first take a view of our state and Condition what we are without grace then we shall better discerne how all our spirituall excellencies in thoughts and actions inward and outward do flow from this spring and principle of grace 1. Negatively There is an utter a vid. Doctor Field on the châ— in his Appendix to the third book pag. 252. indisposition and disability in our naturall estate to think or do any thing that is truly good and acceptable to God I say in our naturall estate for the power of mans will varies according to the severall states Epoche's and circumstances of time wherein it is considered 10. There was a time when man had power and liberty not to have sinned but this lasted not long no longer then Adam stay'd in innocency which by all Computation was not long this was a state of integrity 20. There shall be a time when we shall be so strong that we shall not be able to sin our wills shall no way be inclined to evill we shall be beyond the Gun-shot of Satan His flouds of temptations shall not reach us nay were this bold intruder admitted againe into Paradise He should find nothing in us no tinder or Gunpowder to catch the sparkes of his fiery darts This shall be a state of glory or glorious state 30. There is a time when man is partly inclined to evill partly to good as the spirit drawes him one way and the flesh dragges him another When there is a Civill warre a motion of trepidation within us the regenerate part mounts towards heaven sed trahit â—invitum nova vis but our indwelling corruption like Anselmes boy or the plummets of a Cork pull us downe againe to the earth this is a state of regeneration 40. There is a time when mans will is wholly inclin'd to what is evill and that continually before our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our new birth before Christ come into our soules by grace seasoning and taking possession of them to himselfe by breaking the barres and locks of our native opposition and subduing that enmity which is in us against his Kingdome and Scepter mellowing and melting our hearts into a willingnesse to receive him as our Lord and King by submitting to his yoke and rules of government Now whil'st the Amorites of sinne are in their ruffe of pride within us unbroken and unconquer'd and we at their beck and Command this is a state of corruption wherein a man can neither think or do what is spiritually good For this we have the authority of Christs owne word without me ye can do nothing Jo. 15.5 except we are ingrafted and incorporated into him by faith and so drawing Sappe Life and vertue from him Alas we are impotent helplesse Creatures stark lame not able to move one foot or go one steppe towards Heaven unlesse he take us in his armes we are blind untill he open our eyes deafe untill he peirce our eares with an Ephat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Mr. Sam. Ward de usu magneâ—is of power nay dead in trespasses and sins untill he raise us up untill he overshadow us put his mouth on our mouth and his eyes on our eyes as Elisha on the Shunamites child 2 King 4. 34. that as the iron do's not point towards the North untill it be toucht with the loadstone from whence say some there flowes some spirituall Emanations which seizing on the iron turnes it about So are we acted and moved by the spirit of God at our conversion there went vertue out of Christ to cure the Woman of her bloudy issue and if we are the living members of Christ and not onely nominall and aequivocall as so many wooden leggs contiguously fastened and patcht unto him I say if we are true members we receive vitall spirits through the arteries of faith from him our head That as the Philosophers say of sublunary bodies that they could not move were it not for the motions of the Heavens if they should stand-still so we could have no tendency to what is good but by vertue of that influence and cherishing warmth of grace which we derive from the God of heaven did not he renew right spirits in us and put his feare into our hearts for a D. Tho. Taylor on the parable of the sower p. 215. no ground so stony as our hearts no soyle so full of thornes as they no such Antipathy and aversness in one creature towards another as there is in us against the power of religion our hearts nauseat it they rise and swell and startle at it as much as at a toade or the sudden pranseing of an enemies horses though our mouthes may draw neere unto God yet our hearts are farre from him No man can say that Jesus is the Lord but by the spirit Jo. 3.6 we can neither confesse praise him pray unto his name or obey him by faith without the speciall gift of grace We are all evill trees now an evill tree cannot bring forth good Fruite it will bring forth sower wildings to the worlds end unlesse the property be altered and the naturall sappe sweetened and changed by letting into it some buds or grafts from a better stocke so it is wiâ—h us we are un savory and crabbish like trees of the Forrest untill we be transplanted and inoculated into the root of Jesse into the Branch Jesus Christ and be watered with the comfortable dewes and moysture of his spirit even as Egypt was made fruitfull by the inundation of Nilus untill then we shall bring forth sowre grapes the grapes of Sodome I meane brattes like our selves deformed loathsome the pictures of death Moses took away the bitternesse of the waters of Marah by casting in a y Exod. 15.25 tree into them and Elisha healed the unwholsome x 2 King 4.41 waters of Jericho by casting in z 2 King 2.21 salt into the spring head He cast meale also into the pot and took the poyson out of it this grace of God in the text is as the tree or this salt and meale to take away the bitternesse poyson and brackishnesse of our soules that is the aversenesse and stubbornesse which is upon our
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
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
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
Lebanon from the sence of heavenly grace from the sent of the waters of the sanctuary or from the comfortable looks of Gods cheerefull countenance doest thou wash thy stepps in butter Job 29.6 and do the rockes poure thee out rivers of oyle doâ—st thou wallow in prosperity and swimme with a continued tide of successe Here are Tehillim whole Rapsodies of hymnes to set forth the praises of God for these mercyes is any merry let him sing Psalmes James 5.13 and it were well if the fumes and vapours of rotten songs and Enthusiasticall raptures might give place to this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil spirituall incense this heavenly and ravishing converse with God Is any ensnar'd with sinne and would he like Samson cast from him these Philistian cords and break off his sins by repentance Here are poenitentialls psalmes of repentance sutable to men in such a penitent condition In a word are you rulers publike persons and would you know how to discharge a good conscience towards God and men that when you may passe from forum soli to forum poli Matth. 19.28.1 Cor. 6.2 from your benches to thrones from judging an handfull of men to judge the twelve tribes of Israel nay the whole world from judging of men to judg Angells Know you not that we shall judg Angells 1 Cor. 6.3 Would you have the end of your Circuits to be the begining of eternall rest and * Vos cum statione peracta praelati regia coeli ex cipier gaudente polo Lucan Oquisquis voluit impias caedes rabiem tollere civicam ind omitam audeat refraenare licentiam clarus post genitis Hor. lib. 3. Ps 78.72 glory would you have your scarlet gownes to be turned into the whitâ— robes of the Saints come and sit downe at the feet of my Kingly prophet let him be your Gamaliel He has the best politickes in the would he was a ruler himselfe and indeed he was a very good one He fed his people according to the integrity of his heart and he guided them by the skilfulnesse of his hands and from his experience in the mystery of government he bequeaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly gift indeed to those who succeed him in power and authority This he does in many other Psalmes but ex professo in this It was sung before the Judges as they went to the Judgment Hall Judicibus consessuris praecinebatur Do but read it over right honorable and the preachers labour may be saved for therein is a compleate Judges Sermon apples of gold in pictures of silver most apposite and pertinent Mementoes for all sorts of Magistrates Every verse does execution upon some or other Are any Corrupt How can I say more then what is set downe v. 2. How long will ye judge injustly and accept the persons of the wicked Are any Ignorant they may find themselves reproved v. 5. They know not neither will they understand they walke on in darknesse Are any proud and haughty ' let them ruminate on v. 6 7. I have said yet are goas and children of the most high but ye shall dye like men and fall like one of the Princas Are any lawlesse and tyrannicall let them ruminate on v. 8. There lies an appease from them to Heaven Arise ô God and judg the earth for thou inherit ' shall Nations Would I study for a seasonable charge to give unto you at this present all my skill and industry cannot compose a better then what is made to my hands v. 3 4. Defend the poore and fatherlssse do justice to the afficted and needy rid them out of the hand of the wicked What can I say more but that I must say all over againe in the words of my text from whence as from the maine doctrinall head the following verses as so many excellent uses are all derived God standeth in the congregation c. 1. Here is something affirmed concerning governours they are mighty they are gods as they look downwards or as they stand in relation to us 2. Here is something concerning the All-mighty or the God of gods and what his actings are towards these mighty gods He stands among them he judges among them Though they are mighty and gods yet they are not absolute and uncontroulable they are deo minores more inferiour and subordinate unto him then we are to them for their Jurisdiction extends but to mens bodies and estates but he restraines the very Spirits of Princes and their very hearts are in his hands Take the whole sense of the text in this Obs That God is present in an especiall and powerfull manner among magistrates when they are solemnely assembled for the decision of controversies and the administration of justice and judgment As Paul told the Corinthians when they were convented to excommunicate the incestuous person when ye are gathered together and my spirit with the power of our Lord Jesus Christ 1 Cor. 5.4 For the fuller handling of this proposition le ts resolve and take it asunder into these particulars 1. The power and strength of rulers El mighty 2. Their honour and dignity Elohim gods and these parts are in the first Generall In Gods actings towards rulers there are also two particolars 1. He stands among them 2. He judges among them and what these expressions do import we shall see in their proper place of all these parts I shall speak as Chrysostome begins an oration of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 52. pag. 680. not aiming to delight and tickle your eares and fansies but to instruct your hearts and consciences 1. Their power and strength El mighty There are two interpretations which put faire to exclude rulers out of the former part of this text First by mighty some would understand Angells The Rabbins go this way and indeed mighty is a proper and common Epithete for Angells they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s trong or mighty Angells Rev. 10.1 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells of his power or his mighty Angells 2 Thes 1.7 They are the valiant of Israel In the old Testament they are called Cherubins and Serophins in the new Eph. 3.10 principalities and powers When they are spoken of figuratively and mystically they are called by the names of Eagles Lyons Horses Ezek. 1.10 Rev. 4.7.2 Kings 16.17 and Chariots of Fire therefore this very word El mighty is a usuall affixe or termination of their names as Michael Gabriel Raphael you may guesse at the might of Angells by what one of them did in the camp of the Assyrians He smote in one night an hundred fourscore and five thousand Esa 37.36 Good reason then had our Saviour to informe Peter that he was not apprehended of the Jewes through weaknesse as if he could not have rescued himselfe out of their hands seeing he could pray to his father and he would presently give him more them twelve Legions of
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
〈◊〉 〈◊〉 〈◊〉 the sincere milke of the Word and therefore t is no wonder that such ill diet begets so many raw humours and windy vapours which threaten to overturne the Church with a terrible Earth-quake of division T is no wonder to see men that have turned all religion into jangleing reasoning and disputing to become leane and meagre like Pharaohs kine and to be barren of goodnesse like some parched Heath or neglected wildernesse Gnostickes in their heads but Atheists in their hearts My parting words shall therefore be spent in bringing home the former doctrine to our owne dores by such deductions and Corollaries as arise from it even as the river in Eden parted it selfe into severall Heads that it might water and refresh divers Countries and the sun expands her wings Gen. 2.10 3.24 and darts forth her beames like the Chirubims sword which turned every way Cum callidus Serpens persuadere fluduit me propter fidelter obitam ministerit legationem vel ipsum Coelum immortalitatem mereri bene dictus Deus mihi suggessit hunc scripturoe locum quo ignitum hoc jaculum extingueren so grâ—â—ted Dei sum id quod sum inquit Cnoxus Meâ—h dam. p. 141. 1 Vse To discover the vaine pride and arrogancy of the Champions of nature who had rather leane on the broken reed of their owne depraved and perverse wills in the businesse of their salvation then upon the mercy of God Such were the Pelagians and semipelagians of olde of olde did I say It were well if their Ghosts did not still walke in our streets at least some as like them as if they had started out of their sepulchers or sprang out of their ashes such I meane as would faine part stakes with God and be sharers with him in that which is so essentially his owne as gâ—ace ascribing to themselves such incomprehensible strength as to undoe their owne grave-cloaâ—hes and raise themselves from the death of sin How loath are they to speake of or to acknowledge grace As Homer is observed not to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and Plato is noted to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vertue but he was afraide to name grace or the holy spirit lest he should offend the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mar. ad Grae. p. 30. so grace special grace is little spoken of by many lest thereby they should disparage the power of nature or if grace and infused Habits be taken any notice of do not some endeavour to be joynt-purchaser of it and them and by Scholasticke trickes or Arminian Sophistry goe about to distinguish God out of his right but let God have glory and every man shame and let us say with the Chruch thou O Lord hast wrought all our workes in us Esa 20.12 and then t is fit he should have all the glory not unto us O Lord not unto us but unto thy name be all the praise All that is within me praise his holy name Though our own reason be sometimes non plust and the ability of our wills impaired yet that doctrine to me is true which ascribes most glory unto God 2 Vse Here we may see the miserable estate of the Heathen that knew not God but were vaine in their immaginations and ignorant of this saving grace An illuminating or assisting grace they might have but seeing they were without Christ and Aliens from the Common-wealth of Israel they must also according to scripture principles be destitute of sanctifying grace It is true they had many excellent vertues as temperance Bene facerunt quia aliter facere non potue rant chastity patience c. And these were even incorporated into their natures by a constant habituated practise wherin they went beyond many Christians and I fear will rise up in judgment against us yet these were but moral vertues obtained by strict discipline and long custome whereby their natures were much rectified and reformed yet they came short of speciall grace both in their Alpha and Omega beginning and end They were defective in respect of the principle from whence they flowed they proceeded from nature and not from the Spirit of grace Now a line if it be crooked at the first draw it forth if it were possible into an infinite length it will be crooked still The primogeniall vertue in seeds and plants will never be changed thornes will never bring forth grapes to the worlds End Their persons were not sanctified and so their sacrifices could not be accepted And as there was a fundamentall errour in the terminus à quo from whence they sprange so there was much obliquity in respect of the end they were not done out of conscience and obedience to the law of God nor levell'd at the white of his glory but either out of love to their Country or an Insatiable desire of their owne fame What though they might have some knowledge of God as a Creator or first Cause of all things his eternal power and godhead being understood by the things that are made Ro. 1.20 yet they knew him not as mans redeemer in Christ All the creatures could not spell this The two Diptyches or volumes of Heaven and earth would not afford this truth This is a mystery which hath been hid from ages and generations but now is made manifest unto the Saints Colos 1.26 The Angels themselves did pry and peep into it as it were from under the vaile 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can say that Jesus is the Lord but by the holy Ghost Here I could even take my mantle upon my shoulder and goe backward to cover the nakednesse of some charitable errours Clem. Alex Stro. 6. Tertul. Just Mar. Apol. pro Christianis 2. p. 83. Antequam ad nostram caulam se contulisset noster crat morum quippè provitas cum nobis vendicabat sidem moribus antevertens ac solo Christi nomine cavebat cuâ—us rem ipsam Naâ— de panesuo crat 28. in some of the Antients As if any could please God by the power of philosophy or were natural Christians or as if Socrates was a Christian because he lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the dictates of reason Now though I reverence Antiquity more then to detract from it yet I cannot swallow all the Antients say without distinction I cannot admire their very moles and wennes for beauty-spots and like flyes sucke nourishment out of their very sores No mans honour consists in this to have his errours transcribed or to have his deformities to be made exemplary The great Apostle desired to be followed no farther then he wrote after or kept pace with Christ himselfe 1 Cor. 11.1 be ye followers of me even as I also am of Christ We are not of them who doe peremptorily censure the poor Heathen 1 Cor. 5.12 13. for what have I to
doe to judge them that are without they must stand or fall to their own master but we pity them as not knowing the only true God and Jesus Christ whom he hath sent Though their negative insidelity and their ignorance of the Gospel should not damne them yet they have sins more then enough to answer for against those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very law that is written in their hearts but above all things let us praise God that we our selves are born within the pale of the Church which is the subject of grace and in the dayes of salvation and yeares of grace that we are planted by the rivers of waters and live under the sunshine of the Gospel O that we could bring forth fruit accordingly that we might walke worthy of that vocation wherin we are called as children of the day and of the light 3. Vse This may teach us to whom we must be thankful when we feele any fruits of a new birth or anny motions of grace within us we must not sacrifice to our own drag or our own net It is not through our own sword or our own how that we get the victory over our own corruptions but when we see a murderer dangling upon a gibbet as high as Hamans let us magnify the grace of God that we are not in his place seeing that we also had the same seeds of rebellion in our natures common with the worst of men then say as t is in my text by the grace of God 3 Cor. 4.7 I am what I am who made me to differ from him and what have I that I have not received Thanks be unto God who hath given me the victory over all my gyant-like lusts that warre in my members 1 Cor. 15.57 Sidebeo toâ—um pro me facto quid debeo pro me refecto Aug. through the grace of our Lord Jesus Christ Alas what miserable wretches shoud we have been How should we have groped in Egyptian Cimmerian darknesse of ignorance and profanensse here and dwelt with everlasting burhings which also contrary to nature are accompanied with thick and horrid darknesse hereafter Had not the day star of grace dawned in our hearts and the day-spring from on high visited us Therefore when we feel our selves in some measure wash from our uncleannesse by the living and pure streames of grace when we can rejoyce in the Communion of Saints and our hearts burne with a holy Zeale in the midst of or dinances when we have received the earnest of the spirit of promise and finde our selves sealed to the assurance of everlasting life then say what is man O Lord that thou art so mindfull of him The Lord hath dealt bountifully with me Ps 161.12 13. what shall I render unto the Lord for all his benefits toward me I will take the cup of salvation and call upon the name of the Lord which leads me to a 4. Vse Hence we learne to depend upon God for all grace and in all our wants to have recourse to his fulnesse for a supply Doest thou want faith patience wisdome he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.18 the God of all grace He is no niggard in the dispensation of gold tryed in the fire out of his treasury or of raiments of needle work out of his wardrope Hoe every one that thirsteth come to the waters Esa 55.1 go therefore unto him upon the bended knees of thy heart beg a look from his countenance and a glimpse or shine from his face as she prayed for children give me children or lâ—dy So doe thou pray for grace give me grace else I shall perish and if thou canst obtaine the least measure of Grace thou art richer then Though all the gold of Ophir or all the cattel upon a thousand hilles were at thy command Grace carries in the wombe of it all spiritual blessings therfore the Apostle begins his Epistles with grace and peace wherby he wishes to them all Spiritual and temporal comforts Now for a conclusion of all that we may not speak of grace by rode or by hear-say ut psittacus suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as birds are taught to pratle they know not what le ts put the sermon into practise and turne our discourse into supplication 〈◊〉 le ts pray to the throne of grace for that grace concerning which we have been speaking all this while O most gracious Father thou that art the God of all grace without whole special Assistance we are able to doe nothing that is spiritually good by nature we are children of wrath A seed of evil deers and heires of eternal death we beseech thee change our natures make thy face to shine upon us in the face of Jesus Christ put a new frame of spirit within us As our body is decay so let our mindes be renewed from day to day Instead of these proude darkned worldly depraved mindes give us enlightned Heavenly humble pure and holy mindes make us to watch over our bosome finnes sanctifie our affections inable us to thirst and breath after spiritual thinges pers wade all our hearts to dwell in the tents of Sâ—m that we may have communion with thee and thy Saints and grow from to grace until thou shalt be pleased to crowne thy owne graces in us and satisfys us with that fulnesse which is in thy selfe in whom all fulnesse dwells To whom c. Psal 58.11 So that a man shall say verily there is a reward for the righteous verily there is a God that judgeth in the earth THough the Courses and Motions of this inferiour wourld may seem sometimes so exorbitant and eccentricall as if the very foundations of the earth were out of Course and all things were blended and jumble together by a blind kind of Contingency Though judgment for a time may be turned into wormwood and righteousnesse into gall nay though sin it selfe may be thron'd and oppression sit at the sternes so that men of religion and conscience may be made a prey and become the objects of scorne and cruelty as if there were no God in Heaven to over-rule nor eye of providence to dispose of Affaires here below yet when the earth is thus full of darknesse and cruell habitations when all things are made like unto a wheele and seeme to run a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at randome in a round of Confusion so that mens hearts either faile them for feare or else are tempted to a secret kind of Atheisme then will God cause the sun to break forth out of all these Cloudes and dispell all these mistes He will bring light out of all this darknesse Harmony out of this discord order out of this Confusion beauty out of this rubbish honey out of this carkasse He will at last comfort Sion and build up her wast places The godly man shall be rewarded and the staggering Christian shall be established So that a man shall say verily there is a reward
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
seeing they are betrothed and married to God himselfe and can they want any thing that have such a head such a husband I will be thy everlasting reward said the Lord to Abraham and in him to all beleivers Gen. 15.1 they cannot want for he is Eleshaddai the Lord Al-sufficient and he cannot forget them for they are engraven upon the palmes of his hands a Ps 144.12 13 14. Happy are the people that are in such a Case yea blessed are the people who have the Lord for their God As the Lords people are his portion and his b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inheritance all that he delights in in the whole world so on the other hand Gods people have bin content to see all their happinesse laid up in God the Lord c Ps 16.5 142.5 is the portion of my inheritance and againe the Lord is my portion in the land of the living 1. The righteous are rewarded with the things of this world And now me thinks I see you attending with both eares how this shall be made good 2 Arist Rhet. lib. 3. cap. 14. This position is like that Demonstration which Prodicus told his schollars he would acquaint them with which should be worth forty groates the learning that so he might rouse them up and whet their attention when they were almost tired and weary So me thinkes I heare you say will God reward his servants with the things of this world then we will be all his disciples will Christ the son of David give b 1 Sam. 22.7 us fields and vineyards and make us Captaines of thousands and Captaines of Hundreds then we will all follow his Colours and be his souldiers If the Kingdome of Christ were a temporall Kingdome as the mother of Zebedees children dreamed then it were worth seeking that we might sit on the right hand and left hand of Christ in such a Kingdome moriar mudò imperem I would struggle hard to have some place of preferment in that Kingdome But alas the righteous for the most part are like Noahs dove they can a Gen. 8.9 sind no rest for the soles of their feet the Foxes have holes and the Birds of the Aire have nests but the son of man himselfe had not where to lay his head How are the righteous then rewarded with the things of this life to this I answer It is true If we measure the things of this life by the acre and weigh them by the pound the righteous for the most part have the least share but yet that b Prov. 15.16 and 16.8 little which they have is farre better then the great riches of the ungodly Godlines with content is great gaine browne bread and the Gospell said the Martyr is good cheare Behold my servants shall eate but ye shall be hungry my servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall howle for vexation of spirit Esa 65.13 14. How many darlings of the world are vext with a cursed thirst though they swimme in golden streames and are leane and meagre amidst the fat of the earth as Pharaohs leane Kine were leane still after they had devour'd the seven fat ones And though as God gives them riches and wealth so he should give them power to eaâ—e thereof and to rejoyce in their labour Eccles 5.19 Yet it is their portion in the same verse though their bellies are fill'd with hid treasures and they leave the rest of their substance to their babes Yet this they purchase at a deare rate for in the same place againe they are said to have their portion in this life Ps 17.14 Verily I say unto you they have their reward Mat. 6.2 Therefore Christ bid the rich man remember that he received his good things in his life time Now the righteous are as Heires under age though they differ not from servants for the present yet they are princes in a disguise and have a title to a boundlesse Inheritance hereafter Great a Mat. 15.12 shall their reward be in heaven Hereafter did I say and in Heaven nay the righteous shall inherit the earth Psalm 37.20 they have a title to both worldes Godlinesse a 1 Tim. 4.8 hath the promises of this life and that which is to come whether things present or things to come all are yours Having nothing yet possessing all things Their title to what they have not is better then the wicked mans to what he has I meane not as if all right and power b Dave Deter 30. were founded upon grace or according to levelling principles as if the Saints might spoyle the wicked of their inheritances as the Israelites did the Egyptians no doubt but wicked men have a Civill right to what they have to fence them from plundering They receive their goods ex largitate from Gods common mercy and kindnesse to them but now the righteous have a divine right unto and a sanctified use of the Creatures They have them not by usurpation but ex promisso by virtue of Gods promise to them are the promises made Gal. 3.16 Although we must needs say God takes his owne time to fulfill his owne promises seeing that he is not a physicall but a most free agent every Individuall righteous person doth not presently tast the sweetnesse of Gods promises especially concerning temporall things David kept sheepe for a time after he was anointed to the Kingdome through patience we inherit the promises Heb. 6.12 Heb. 10.36 After ye have done the will of God ye have need of patience that ye may receive the promise Though the Lord saies Re. 22.12 Behold I come quickly and my reward is with me yet he speaks like himselfe Hag. 2.6 7 Rev. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for with him a thousand yeares are but as yesterday or he spake as the prophets by his spirit wrote who spake of things to come as already done to us a son is borne and what was many hundred yeares after to be accomplished was said shortly to come to passe It is little while and I will shake the Heavens and the desire of all Nations shall come yet he came not till above foure hundred yeares after After the Angell had proclaimed that such as worship the beast and his image and receive the marke of his name should be tormented with fire and brimstone that their smoke should ascend up for ever and they should have no rest day or night it followes at the next verse Here is the patience of the Saints one would have thought he should rather have added here is the joy and triumph of the Saints to see their enemies destroyed but because this promise was not presently to take place but in many many generations after and in the mean space Babylon was to sit as Queen and permitted to make havock of the worshippers of the Jam be Therefore t is said immediately here is the patience
will not serve their turne when the Lord will not answer them neither by dreames nor Vrim nor by prophets 1 Sam. 28.6 Then they will go to a Flecterè si nequeo superos Atheronta movebo Endor to some wizard or sorcerer to try how propitious the devill will be unto them Now this is an high Affont to Heaven A dethroning of the Almighty and a setting up of Lucifer in his roome and therefore I may well call it Atheisme When 〈◊〉 Ahaziah sent to Baal-zebub to know whether he should recover of his disease the Angell of the Lord sent Elijah with this message Is it not because there is not a God in Israel that ye go to enquire of Baalizebub the god of Ekron 2 King 1.2 3. 3. There are swarmes of practicall Atheists who in words professe there is a God but in works deny him God is not in all their thoughts Ps 10.4 without God in the world they set not the holinesse nor glory nor power of God before their eyes to restraine them from sin as if God had eyes and saw not nay in the Act of sinning they either beleive there is no God or n Quod metuunt periisse expetunt wish there were none Now crosse to these It is the first Article of my faith that there is a Father Almighty maker of Heaven and earth that there is a God and that he is a rewarder of them that diligently seek him Heb. 11.6 And this I shall make appeare even from nature and reason which are only classical and Canonical to Atheistical wretches 1. From the natural notion and Idea of a God which resides in the minde of a man so long as it is not crazed God has set his stampe upon us in an indelible character whereby we cannot but own him and pay the tribute of homage to his awful Majesty and that especially when he frownes and inflicts upon us some memento's of his o Hi sūt quque trepidant ad omnia fulgura pallent Cum tonat exanimes primo queque murmure Coel 1. Juve Sat. 13. Per hoc tēpus sc sub imperio Constantii sava continua terra concusiones quasi quadam prodigia coelestem iram ost entantia religionem aliquam humanis pectoribus incusserunt Sigonius l. 5. p. 110. Afflictio dat intellectum power then the profantst varlet will cry out O God! O Lord who in time of prosperity did hang out his flagge of defiance against God and against Heaven The pround daring Emperour could hide himselfe at a clap of thunper and the Babyllonish Monarch who did affront the Almighty by drinking wine in sacrilegious boles was struck with a trembling palsie at the apparition of an hand writing on the wall Those Heathenish Marriners that were wasting Jonah unto Tarshish when they were tossed with a Euroclydon a violent and tempestious winde so that they were all in danger of drowning they found everry one a God to pray unto Jonah 1.5 when he sl W them then they sought him and they returned and enquired early after God and they remembred that God was their rocke and the high God their Redeemer Ps 78 34 35. So it was with the Israelites themselves who in time of liberty plenty and health had a tang of Atheisme So it was with David who said in his prosperity that he should never be moved When Manasses made groves caused the children to pass through the fire in the valley of Hinnom and used witchcrafts and inchantments did he ever thinke upon a God at least on the true God But when the King of Assyria bound him with fetters and carried him to Babylon then p Moses invenit Deum in rube inter spinas quem pro tempore amifit Solomon in thalamo inter rosas Maria retinet Christum in Aegyp to quem amisit in festo D. Prid. 2. Conc. Manasses knew that God was the Lord 2 Chr. 33.12 13. There was the sparkle of the knowledge of God in him before but so rak't under the ashes of dissolute thoughts and practises that it could scarce be discerned yet not quite exstinguish'◠and smother'd Now affliction did so fanne and winnow away those ashes that the notion of God implanted in his brest did shine forth in its genuine and primogenial lustre Thus Nebuchadnezzar q Dan. 4.32.33 34. knew that the most high ruleth in the Kingdome of men after he had gone to schoole for some months to the beasts of the feild It is reported of a famous Carver who making a curious image of Minerva did secretly ingrave his owne upon it so the Lord of Heaven if it be lawful to make such a comparison hath interwowen his owne image in us which remaines as a marke whereby we may be known to be his Workmanship his people and sheep of his pasture And although the glorious lineamens of his draught are much defac't yet there are such reliques and remainders left behind that as in an old sullied globe or map we may guesse at the former lines so there is so much of Gods image left in us which will serve to spell or find out a God What is Conscience but a divine facultie in the soule which is the Lords spy or Lieutenant in us and over us why doth it smile upon us after we have done well though the world foame and rage why doth it fly in r Cui frigida mens est criminibus tacitâ sudant praecordia culpâ Juve Sat. 1. Scclus aliquis tutum nemo Sccurum tulit Sen. Hyppo our faces and pull us by the throat when we doe amisse though no eye behold us nor any law can punish us our own thoughts either accusing or excusing us Rom. 2.15 And so man keeps a compleat Court of Assize within his own breast and passes sentence upon himselfe This is the Booke which shall be opened at the day of judgment This is the candle of the Lord which searches the inward parts of the belly Prov. 20.27 Why could neither Cain nor Heman nor Spira appease the fury of their own Spirits What does this argue but a superintendent principle to whom we are all subordinate before whose tribunal we are to appeare another day and are as it were summond and bound over to answer for all misdemeanours by the verdict of our own Consciences here Moreover that there is such an impression of a God naturally appeares from the Devills themseves who believe and tremble and from the most s 1 King 17.30 31. paganish and most barbarous people and nations who have acknowledged some god or other and worshipt him accordingly As the Sun the Moone the starres some Freind or Benefactour some beast or other that has been profitable to them Nascuntur in bortis numina or else their very leekes and onions or if they knew not what God to worship in particular rather then they would owne no God at All they Inscribed their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to the unknowne God whosoever he was Act. 17.23 as the Romans had their Pantheon a Temple for all Gods whatsoever Now as the hot and various disputes concerning Religion shew that there is such a thing as religion and that there is an excellency in religion so those different opinions concerning God shewes that there is such a transcendent Being as God who is the very source Fountain of all our hapinesse and should be the object of all our worship and praises This is the first lesson a servant of God is to learne to wit that there is a God and that he is A rewarder of them that feare him We cannot come to God with fiducial or justifying faith before we have attained this Historical or dogmatical faith he that will come to God must believe that God is Heb. 11.6 As I have demonstrated the latter verily there is a reward for the righteous So I shall proceed to shew that doubtlesse there is a God 2. From the book of the creatures Now this book is very large voluminous consisting of the two Dyptyches of Heaven and earth which as they make up one great globe so they constitute A vast Folio wherein all the Creatures from the Sun and moone in the firmament to the Ant and Hysop upon the wall are so many Capital letters which both single and joynt set forth the wisdome and power of God Any illiterate men that know not one letter of the Alphabet may run and read without offence what the Papists say of Images we may justly say of the Creatures that they are Lay-mens books Neither are they so many dead letters or silent Hieroglyphickes but as great Schollars are said to be walking libraries and Holy men are living Bibles so the Creatures are speaking boâ—â—â—s As we have read of a vocal grove where the trees spake and gave answers t Quaere supra nos nam ipse fecit nos as Austin brings in the Creatures answering him enquiring of them whether they were his god in his consess so the whole world is such a Grove All the creatures in their several ranks and places set forth the glory of their Creator The Heavens declare the glory of God and the firmament sheweth his handy worke Ps 19.1 neither is their voice intelligible in such and such Countryes onely like other languages but their Dialect is universally the same to all Nations There is no speech or language where their voice is not heard Ps 19 3. Pythagoras thought the Heavens made a musicall Harmony in their motion but sure I am David calls upon the Heavens to praise the Lord and to praise the Lord is the most excellent melody in the eares of God and good men they proclaime the Honour of him that dwells in the Heavens Thou hast set thy glory above the Heavens Ps 8.1 or as Aynsworth saies the word will bear it thou hast set thy glory upon the Heavens As the painter shewes his skill by setting forth some Curious and almost breathing portraiture and exquisite and accurate needle-work sets forth the Art of her that made it So a The pictures of starres are said to be in the stones at Shugborough being the armes of a Family of the Shugboroughs there so the arms of God his wisdome power and goodnes are in every Creature M. Fullers Ho sta the Lord hath set his glory upon the Heavens as upon an excellent peice of imbroiderd work they are said to be drawen forth by line Job 38 5. and to be the word of Gods Fingers Ps 8.4 because of the curious and wonderfull wisdome which is expressed in the structure of them He stretcheth out the Heavens as a Curtaine or Canopy Esa 40.22 By his spirit he hath garnished the Heavens Job 26.13 Therefore the Lord sets himselfe forth by such names and titles as relate to the Creatures As Jehovah which comes from a roote signifying Being because he hath his Being from himselfe and is the cause of all Being in the Creatures In imitation whereof it is thought the Heathen set this Motto a Plutarch ET thou art upon the Temple at Delphos He is called The God that made the Heavens b 1 Chro. 16.26 Josh 3.11 1 Sam. 12.17 Job 26.7 The Lord of all the Earth And by a periphrasis He that sends the thunder and the raine and Hangeth the earth upon nothing Orpheus himselfe could say If any claime the title of a god Deum non alias manifestum est esse quam quia totum condidit hoc Tertul p. 448. Saepe mihi dubiam traxit sententia mentem Curarent superi terras an nullus in esset Rector but after when Dispositi quaesissem foedera mundi tune omnia rebar Consilio firmata dei Claudian Tanta eventuum similitudo ad certum sinem quasi conspiratio indicium est providae directionis nam in aleâ Venereum aliquoties jaccre casus esse potest at centies si quis eundem jaciat nemo erit qui non hoc ab arte aliquâ dicat proficisci Grotius de Relig Christiana besides one let him make another world like this and then say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my world and then we will beleive He is a god Thus the works of nature do manifestly discover the god of nature From second causes and inferiour effects we may easily arise unto and acquiesce in the First Cause and the First Mover of all things even as we may pursue a River to the spring-head and Fountaine from whence it flowes The invisible things of God from the Creation of the world are clearly seene being understood by the things that are made Rom. 1.20 Who can be ignorant of a God that observes the constant motion of the Heavens the orderly vicissitude and succession of Summer and Winter the wonderfull ebbing and flowing of the sea If we should see a ship upon the sea sayling directly to the Harbour we might conclude that there is a pilot in that ship to steere her Course a Theophilus in fine Justi Mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So we may resolve that there is a supreme moderatour and Governour who orders and disposes of all things in their seasons Quaelibet herba deum Singula animantiuÌ„ genern deum esse demonstrant Nazi p. 63. Who can be ignorant of a God that veiwes the Herbs of the Feild and sees with what beauty they are clothed and tastes the different virtue that is in them who ponders the stupendious properties of beasts and birds and fishes with what instinct they propagate their kind and provide for their sustenance and safety who can forbeare even to cry out Altitudo O the Height and depth of the wisdome power and mercy of a God that reads those Naturall Histories of Pliny Aelian and above all that reads the book of Job and considers the wonderfull observations there even from nature her selfe Hereupon I have not a litle wondered