we loue the bag better than the Pulpet and we delight more to prare with them for ours than to pray with them for themselues and theirs we are spots and blots in the beautifull assembly of the Saints What beauty is it to see those that should liue in Heauen and draw their people after them to liue in the holes of the earth like Moles and muck-wormes Who will beleeue him that saith Heauen is the best place in the world when all his businesse is to make his nest vpon the earth I dare not say that there ought to be no care for earthly things for we haue bodies that doe depend vpon vs as well as soules but when the thorns do so choake the good seed in vs that the beauty of Gods house decaieth then woe vnto vs. Thirdly it may be done by our wickednesse if the white Nazarites become as blacke as coales if Iacobs smooth voice be accompanied with Esaus rough hands if studies be turned into tap-houses and tauernes and holy tongues which should speake blessings into tongues of wantonnesse and vanity how doth the beauty of Gods house in vs looke like a stinking dunghill to all godly beholders In the feare of God therefore cast we these filthy coales out of our hands we haue sinned against Gods beauty too much already and these miserable times doe call for more beauty in our selues and for more godly care by praying preaching and examples that more of Gods beauty may appeare in those congregations ouer which God hath made vs Shepherds Oh it is a fearefull case to refuse operatiue knowledge Hosh 4 and to forsake the law and fearefull shall be the iudgement vpon such Priests Hosh 10. they shall weepe for want thornes and thistles shall grow vpon their altars Vse 2 Thus haue I spoken vnto you my brethren and so vnto you as I haue not forgot my selfe behold if you will not heare I will turne vnto the people Listen my beloued you haue heard that Gods house hath glorious beautie to draw you to loue it I beseech you by the mercies of God to yeeld vnto two suites which I shall make vnto you My first suit is that you willl bee prouoked and fiered with this beauty I could tell you that the name of this place is the Lord is there that Iesus Christ walketh about this candlesticke that the Holy Ghost is present to second the word in the hearts of all beleeuers that the good Angels doe pry into with admiration the holy fellowship which we haue with God and man but though I doe passe by the beauty of persons the beauty of things may through Gods blessing preuaile with vs. Would you goe to heauen It is the beauty of Gods house which shall lift you vp thither Would you faine see Satan vanquished it is the beauty of Gods house shall doe it the preaching of the Gospell shall make Satan fall downe from heauen like lightning Would you discouer the wickednesse of your owne hearts that you may amend It is the beauty of Gods house that is the discerner of our thoughts and intents of our hearts Heb. 4.12 13. Would you willingly see God in his ordinances and more than an earthen vessell in the congregation of the Saints It is the beauty of Gods house that will manifest the secrets of your hearts vnto you 1 Cor. 14.24 25. and will make you fall downe on your faces and say plainly God is in vs indeed It is true indeed you will say that you can pray and sing Psalmes and that you can haue the word of God at home and therefore this is no such great beauty But let me say with the Apostle Heb. 13.22 I beseech you suffer the words of exhortation for I haue written vnto you in few words as if I should say It is necessary that with a good heart you goe to behold the beauty of Gods house in the preaching of the word because the Scripture is so briefe My second suit is that you would doe your best to make the beauty of Gods house appeare more beautifull through you He that seeth the worth of a thing thorowly will doe his best to make it appeare the more worthy through him both in affection in word and in action he will thinke of it more intirely hee will speake of it with greater praises commendations and if it be within his reach and he be capable he will doe his best to procure it So let vs deale with the house of God and the beauty thereof let vs thinke of it as of the glory of Israel the testimony of Gods presence Let vs not thinke our best words too good for it either in thanksgiuing to God that we haue had it thus long or in praying to him that hee would be pleased for Christs sake to continue it amongst vs still or in commending it to others and perswading them to giue it that right and place in their hearts which it requireth and for our actions ô that we would liue worthy of it Holinesse becommeth Gods house for euer from which if we degenerate what can we expect but that God should take away this beauty and giue vs vp to vile affections to goe a whoring after our owne inuentions What shall I now say vnto you I will put you in minde of a pretty custome in Hungary If an Hungarian bee called a coward he doth neuer wash off the disgrace except he haue proued himselfe in single combat with a Turke I confesse I haue done as much as called you all cowards He that vseth switch and spurre doth as much as tell others that his horse is dull and he that vseth pressing exhortations and motiues doth all one as if he should tell them that they are dull of hearing and too slow to right their owne causes against the propensity of their cursed natures to the contrary You shall neuer wash off this aspersion except you enter Duell with that damnable Turke Security I might tell you how it lulleth vs asleepe in a cursed peace and makes euery one of vs from top to toe neither to minde heauen nor hell how it makes vs pollute our consciences and sinne against them for a friend for a see how it makes the foundations of the earth to be out of course but I passe these things and intreat you only to see how it makes vs prophane Gods Sabbaths pollute his ordinances because it doth blinde vs from seeing the beauty of the Lord. Oh therefore as wee loue God and our soules let vs fight against it by walking as in the sight and presence of our God and as by thinking speaking doing all things in this meeting as if the great king of heauen and earth were with vs in our charge inquiry verdict and sentence so by humbly crauing at Gods hand with the blinde man in the Gospell Lord that I may receiue my sight that wee seeing Gods beauty may admire it we admiting it may
in minde of that Axiome which was registred amongst the Ciuilians in the daies of Iustinian 〈…〉 That it waâ— nâ—t conuenient for any man to looke after what was done at Rome but to examine iustly what ought there to be done Thâ—s politike rule was maâ—e to vphold Romes creâ—it 〈◊〉 Româ—s villanies I would a little alter it vnto your Worship and say that it is conuâ—nieâ—t for you to looke after what is done amâ—nâ—â— vs and to examine iustly what ought to be done This is the next way to giue you to see the idlenesse drunkennâ—sse and o her dâ—sorders that doe abound through Ale-houses those cursed nurseries of villanie which doe compassâ— vs in on euery side and prouoke you to vnshâ—ath the sword of iustice which God hath put into your hand Câ—ra â—â—â—â—â—â—nteâ— nemâ—â—◠〈◊〉 Dâ—◠〈…〉 â—â—stâ—â— aâ—â—â—â—â—â—â—â—quam inducâ—re Oh how well would it become you how much would it honour God and how would it cheere the spirits of the good who are sadded with this burthen vpon vs MADAME let me put you in minde of that speech of Iohn to the elect Ladie If there come any vnto you and bring not the doctrine of our Lord Iesus receiue him not to house neither bid him God speed and let your speciall care be that your children be found walking in the truth To you both I haue as a Minister of the Gospell Onus vel ipsis Aâ—gâ—â— soâ—mâ—oâ—â—â— a fearefull burden which lieth vâ—on me God is my â—ortion if I shall vnder goe it with an honest heart This shall also adde vnto my reward if in your places you shall still carry your selues as the beloued of God This therefore he prayeth for who desires for euer to remaine Your Worships poore friend and carefull Shepherd ROBERT ABBOT THE HID MAN OF THE HEART 2 CORINTH 5.17 If any man be in Christ he is a new creature NOT to stand vpon the coherence of these words there is decided in them a case of conscience which being well conceiued will giue great satisfaction to a tender soule The case is this How I may know my selfe to be in Christ The resolution is this If any man be in Christ he is a new creature Which resolution that we may conceiue and apply I shall take this course First I shall open the doctrine of it and secondly apply it 1 Explication The doctrine of it is this He that is in Christ is a new creature For the opening whereof consider two things First the subiect or party spoken of that is he that is in Christ secondly the predicate or thing spoken of him to wit that he is a new creature To conceiue aright of the party spoken of consider three points First what it is to be in Christ Secondly the necessitie of it And thirdly how many waies we may be in him As to the first To be in Christ is to be in the state of grace Whâ—t it is to be in Christ that is to be conuerted from sinne to be glewed by faith vnto Iesus Christ and so to haue fellowship with him in righteousnesse and holinesse As to be in the Lord Apoc. â— â—â— is to bâ— in a gratious estate cut off from thâ— old man and grafted into â—esus Christ so is it likewise to be in Christ Rom. â— There is no cond mnation to them that are in Christ saith Paul thaâ— is to them thaâ— are in the â—taâ—e of grace And no other thing doth Paul â—ignifie by sleeping in â—esus 1 Thess 4.14 16. and dying in Christ but dying in a conueâ—ted and gratious estate Now secondly for the necessitie of our being in Christ it shall appeare three waies It is necessarie that we bâ— iâ— Christ First because if we be not in Christ we shall perish for euer for which cause the Apostle chiefly desired to be found in him as he saith I haue accounted and I doe iudge all things to be losse and dung Philip. 3.9 that I might winne Christ and that I may be found in h m. Why shall we perish if we be out of Christ I answer secondly because if we be our of Christ we haue no sauing right either to our naturall ciuill gratious or glorious liues All our sanctified right is by purchase all our purchase comes from our price and all our price from the God-Man Iesus Christ who hath giuen himselfe for vs. But why doth all our sauing right to all things come from Châ—ist our price I answer thirdly Because all the true good we haue comes vnto vs by couenant Be it spirituall things Iâ—â—â—â— 3â— God puts the law in our inward parts for our illumination he writes it in our hearts for our sanctification he taketh charge of vs for our protection he manifesteth the inward graces of the Spirit in vs by his knowledge and worship he forgiueth our iniquities and remembreth our sinnes no more for our iustification Ier. 32.40 41. he will delight to doe vs good and neuer depart from vs for our perseuerance and all this comes to vs by couenant Be it temporall anâ— bodily things Hosea 2.21 22. I will heare the heauens saith God and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israel â—hat is they shall haue plentie of the things of this world and all this comes vnto vs by couenant and by Gods mariage of himselfe vnto vs as the Prophet speaketh Now then seeing â—ll things come vnto vs by couenant let mee aâ—ke you what difference is there betweene comming to vs by couenâ—nt and comming to vs by Christ Surely noâ—e at â—ll For therefore the Prophet calleth Christ Esay 42.6 Esay 49.8 The Couenant of his people that is of the Iewes the seed of Abraham according to the flesh first because to them belong the Promises and to their Children next and in reuersion to vs who are Abrahams seed acâ—ording â—o the Spirit If you a kâ—â—e why Christ is called the Couâ—nant of the people I answer First because he doth reâ—â—iue the Promises from God in Abraham Isaack and Iaacob in the behalfe of the Church In which respect the Apostle saith 2 Cor. 1.20 Which as I â—â—ke it may be â—xtâ—ndâ—d â—oth to the â—â—â—â—â—t and to the acâ—omplishment of â—heâ— Gal. 6.15 that in him that is in Christ are all the Promisâ—s yea and in him they are Amen Secondly because in him the Church doth bend her selfe to performe couenants yea and doth it in him and as his bodie In which respect the Apostle saith In him a new creature aâ—aileth So that not onely the promises oâ— God are in him but our performances also Thirdly because as Christ â—ade this Couenant so he confirmed it by his death In which respâ—ct his bloud euen in the shadow is called the bloud of the Couenant Heb. 9.20 and the remembrancer and seale of it is called the New
actiuitie it was in sinning we rushed into wickednesse as a horse into the battaile we drunke iniquitie like as the wilde Asse doth water But now our heat is much abated As it was with Iob when God had brought him to see himselfe hee was cold in his pleadings against God and said Once haue I spoken but I will answer no more Iob 39.38 yea twice but I will proceed no further so it is with all Gods people so that if euer they fall into sinne againe they are very buâ—glers at it they cannot hide it and colour it as they did before they cannot giue it the full strength and force of will and affections yea as there is great difference betwixt the naturall worke of a childe and of a man so is there no lesse difference betwixt sinne in the childe of God in whom it waxeth more cold euery day than other and in the wicked who is a man in sinning and in whom it is vigorous and like the Leuiathan in the sea in its owne proper element Secondly sinne must as it were stinke in our nostrils It must be like Lazarus in the graue Iohn 11. of whom it was said he stinketh alreadie As therefore Dauids enemies said to him Fie vpon thee fie vpon thee so must we with loathing say to sinne The Prophet speaking of those that should be true conuerts from Idolatrie Esay 30.22 saith Yee shall pollute the couerings of the Images of siluer and the rich ornament of thine Images of gold and cast them away as a menstruous clout and thou shalt say vnto it Get thee hence Thus muâ—t all true Conuerts deale with all sin If the righteous man can smell sin and iniquity euen in his holy offerings Exod. â—8 38 â—â—aâ—â—4 â— in which respect our righteousnes is as a menstruous and polluted cloth how much more must a penitent man smell hell in his sinne to make him to abhorre it for euermore Me thinkes now my beloued I haue laid a glasse before you wherein you may view your soules God make it to cause a comfortable â—eflexion vpon you that yee may see your owne pictures My hope is that the more yee view it the more yee shall see that it is none other but what yee feelingly and from experience finde to be wrought in you alreadie towards the eternall death of your cursed enemie 2 Viuification Yet yee must goe one step further as I haue told you for as sinne must die and perish so grace must liue and florish The second gift therefore which we doe receiue in our grafting into Christ 2 Cor. 4.10 â—pheâ— 4.18 1 Pet. 4.2 is a new life This is called the life of Iesus and the life of God and liuing after the will of God and Christs liuing in vs liuing vnto God â—al 2.20 Rom. â— â—7 and obeying from the heart vnto the forme of doctrine to which we are deliuered and the like Looke as when there shall be a new heauens and a new earth wherein righteousnesse shall dwell as Peter speaketh there shall be a new life â— Pet 3.13 and a new mâ—nner of liuing for wee shall not need the ordinarie supplies in this world for our necessities or infirmities when the Lambe shall be all in all vnto vs so when wee are new creatures in Christ Iesus wee doe receiue a new life and a new manner of liuing The old course of sinning cannot agree with this estate Rom. 8.1 He that is in Christ must not walke after the flesh but after the spirit Hence is it that Christ saith He that abideth in mee and I in him Iohn 15.5 the same bringeth forth much fruit And Iohn doth strongly second it saying If we say that we haue fellowship with him 1 Iohn 1.6 and walke in darknesse we lie As therefore when we looke vpon the Impes which we haue grafted and see them bring forth bud leafe and fruit we reioyce in the worke of our hands and say they take well so when we looke vpon our selues who are grafted into Christ Philip. 1.11 and see that wee bring forth the fruits of râ—ghteousnesse which are by Iesus wee may reioyce in the worke of Gods hands who hath wrought all our workes for vs and say that we take well Esay 26.12 The Spirit of Christ which in our grafting into him he conueigheth vnto vs is a Spirit of life it is an actiue and operatiue Spirit Rom. 8.2 in which respect the second Adam is called a quickening Spirit What must we doe now I will tell you 1 Cor. 15.45 Seeing those that are new creatures in Christ must liue a new life therefore euery one of vs must trie whether we haue this new life in vs yea or no. I know that the newest life wee can procure cannot deserue Gods presence and fauour yet by Gods gratious acceptation it giues a fit qualification for the entertainment of such a guest as God is For if to bring vs vnto Kings we must not be base and sordid in our persons and conuersations yea we must be acquainted with fit complements for such a presence for Mordecai might not enter into the Kings gate when hee was clothed with sackcloth Host 4.2 much more must we be furnished with fit complements and qualities for the presence of God in Christ and to haue communion and fellowship with him How wee may discouer this new liâ—e Lift we vp our hearts then and let vs consider whether we haue this life in vs yea or no. It may be you will say How shall we know whether we haue this new life of the new creature I answer that this may be discouered vnto vs two waies 1. By our aptnesse in procuring the helps of life 2. By our imployment of our strength in the acts of life First Where there is the life of grace there is an aptnesse to preserue it selfe by procuring the helpes of life Now these helpes doe either respect our selues Helpes of a new life or our enemies That which respects our selues is fit maintenance for grace Fit maintenance Grace thriues not where it cannot bee maintained and wheresoeuer it is it will seeke for more As I said before that in the very entrance of our new birth We will as new borne babes desire the sincere milke of the Word so at that time when our ingrafting into Christ is more manifested vnto our consciences wee still ayme at meanes to maintaine and preserue it Oh how doe we pray to God That God would stablish vs by his free Spirit Psal 51. and not take his holy Spirit from vs How doe we pant vnto God That hee would grant vs according to the riches of his glory â—â—hes 3.16 17. that wee may be strengthened by the Spirit in the inner man that Christ may dwell in our hearts by faith and that wee may bee rooted and grounded in loue How doe we hunger and thirst after
to that of the Prophet Oh thou that art drunken but not with wine so sobrietie is not onely shewed in the moderating of the appetite in the vse of drinkes but in a repressing of our account and loue and libertie to all outward things as meats drinks and clothing houses and lands profits and pleasures of what kinde soeuer When wee looke vpon them and vse them as a sicke man who is dieted doth his victuals to cure the ineuitable miseries of this life that is moderately When we so behold them as our inward peace is not hindered by any of the worlds glories and that sweet contentment which we should haue in God is not abated nor our hearts so bewitched with any outward thing as to be wrought not to make that account of God and godlinesse which we should It is as it were a second nature to the things of this world which haue a cunning merchant about them that is the Deuill to set them forth to our greatest disaduantage to bewitch our soules and to gaine ground of vs daily but when we can possesse them as if we possessed them not and vse them as if we vsed them not and being assisted with power from on high preserue our inward peace and comfort in God and godlinesse in thâ— midst of the confluence of all outward thingâ— this is Sobriety Vse 2 Thus wee see wherein it standeth Now in the second place to stir vs vp to practise sobrietie consider 4. things Motiues to Sobriety First by this meanes wee shall learne to liue without these outward supplies If we should haue no meats nor drinks no houses nor lands no profits nor pleasures yet if we had beene formerly sober we should be the better able to liue such a life during Gods pleasure Behold when the end of all things is come all these outward supplies shall be taken from vs. Gods consuming fire shall consume our clothes that should couer our nakednesse our meats that should satisfie our hunger our drinks that should quench our thirst our houses and lands gold and gaine which filled vs with inward pride and outward contentment What shall wee doe in such a case How will the glutton fast who hath fatted the prison walls of his soule with varietie of delicates How will the drunkard endure thirst who hath made himselfe liue the life of a flie by his continuall sucking How will the proud man endure nakednesse before the throne of God who hath made a continuall sinne of the couer of his shame How will the couetous man endure pouertie who hath made his siluer his hope and red clay his confidence Surely it must needs be with great griefe and vexation of spirit Oh therefore to preuent this miserie let vs be sober Secondly by this meanes we shall shew our selues to be such as delight in God and therefore such as shall be rich when all outward things are perished from off the face of the earth Hee that surfets of the things of this world either in minde or in heart either in affection or in action doth either make the world his God or his belly his God or his backe his God and so goeth a whoring after other Gods But he that is sober reserues his heart for God will not clog himself with the chains fetters of this world no tho of gold that so he may haue his conuersatioÌ„ in heauen And how can such a man feare that God hath not reserued a place for him in heauen Therfore be sober Thirdly By this meanes we shew our selues not to delight in the world In truth we haue no cause to set our hearts vpon it For if wee respect worldly things themselues they are as well in the hands of those whom God hates aâ— whom he loues and what wise honest woman will set her heart vpon beauty when God giues it to a strumpet as well as to her If we doe respect our selues we are either fooles or children as naturall men wee are fooles and so the world is too apt to draw vs to behang and dresse our selues all our times with the weake and powerlesse flowers of profits pleasures and honours of this life as we are better men we are but children and so we are too too apt to catch the butterflies of this world and to quench the spirit with the bitter waters of worldly contentments If wee respect others they trust in their goods saith Dauid and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother he cannot giue his ransome to God that he may liue still for euer Psal 49.6 7 9. and not see the graue If we respect our Christ hee is not come vnto by any thing in this life but by faith Non qâ—aeritur Christus argento sed fide and if we haue faith then as a penny purse with a most precious Iewell is better than the richest purse that is empty so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it Seeing then that wee haue so little cause to loue the world oh that we would shew it And how can wee doe it better than when wee restraine our hearts from it by sobrietie Rowze wee vp our hearts therefore Suffer them not to rot with wallowing in the dung of this life All creatures haue their place in the great workmanship of God according to their worth and dignitie the Angels in heauen the Sunne Moone and Stars in the firmament the Elements as they are more pure superiour one to another the dearely beloued mettals gold and siluer in the intrals of the most grosse creature the Earth and doe we thinke that we are put into the earth to hunt and hunger after earthly things No No this is not our proper place we looke for a Citie whose Maker and Builder is God here is but the place of our banishment Heauen is our home Oh therefore let vs bee sober Fourthly by this meanes wee shall better attaine to watchfulnesse When a mans belly is full his bones would be at rest hee is vnfit to watch therefore Christ saith Take heed lest at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life Luke 21.34 lest that day come vpon you at vnawares So when a man is full fed of things of this life his soule is readie to sleepe and snort in securitie Whereas euen as a spare diet doth make vs lesse sleepie so sobrietie is a great meanes to watchfulnesse which is the next vse which is to be pressed as the Apostle saith Be sober and watch Vse 2 In the second place therefore seeing the end of all things is at hand And watch let vs be exhorted in the feare of God to watch Now because watchfulnesse doth referre it selfe vnto two heads of Diuinitie first to Faith and secondly to Loue or first to
Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is
of the Priests Court and whoso was found perfect and fit was clothed in white and accounted worthy To what end should the care of God and man concurre in this if it were not necessary You haue learned how to apply deeper things I will therefore end this rule with that speech of Ierome to Nepotian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sors Talem se exhibere debet vi ipse possideat dominum pos ideatur a domino Ministers are therefore called Clergie-men either because they are the Lords lot or because the Lord is their lot and portion Now he which either is the Lords part or hath the Lord for his ought to carie himselfe that both hee may possesse the Lord and bee possessed of him The last rule which I would commend vnto you to be obserued that you may proue your selues to bee sent of God is to be in a readinesse to giue your Master an account of your seruice For this is an argument of faithfulnesse and faithfulnesse of a diuine Sender who before he sends can try the heart and reines Put case therefore that now yee heard that voice of God Arise ye dead and come to iudgement that now the earth did vomit vp her dead that Saint Peter stood vp with his conuerted Iewes and Paul with his Gentiles that Iohn came in with Asia Thomas India and Titus Creta What would ye doe What would ye do I say Could ye say Lord I tooke thy person vpon me to feed thy Sheep of conscience not of couetousnesse to build vp thy kingdome not to inlarge my owne praise and purse I haue walked before thee with an vpright heart in the middest of thine house and now Lord behold I am ready to giue thee an account of my sinceritie though not of my perfection If it be thus my Reuerend and beloued Brethren giue me your hands and let vs with comforts goe together and trade into heauen by prayer studie and meditation for the best commodities that in Gods stead we may enrich his people and present such as belong to him as chast Virgins to God in the day of Christ What shall I now say I will humbly beseech you to measure with loue what I haue said and to supply some of the defects in particulars with what I could say in the throng of my businesses in the Sermon following which I offer vnto your eyes as I haue for the most part vnto your eares at our last Visitation as ye freshly remember and with it I present you with the prayers of my heart that this my seruice may in this kind as it hath in another be accepted and also that it may some way be profitable to prouoke against all Antichristian abhominations So prayeth hee who desires euer to rest From my Studie this 9th of May 1625. Your faithfull fellow-helper in the haruest of CHRIST IESVS Robert Abbott DAVIDS DESIRES PSAL. 27.4 One thing haue I desired of the Lord that will I require that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to inquire in his Temple WE haue often from this place This Sermon was preached at an Assise beene full fed and fatted with Sermons from Texts which haue put both Iudges and Iurers Lawyers Plaintiffes and Defendants in minde of such duties as God doth require at their hands If you will giue mee leaue this one time to digresse I shall striue to winde vp your hearts to heauen to kindle your affections to religion and religious duties knowing assuredly that if once we be good men we shall also be good Common-wealths men and doe nothing but that which is iust in the sight of God and Man We reade of the Bird of Paradise that shee hauing no legs neuer toucheth the earth but liueth in the aire with the vapors which arise from below till she dieth and then shee falleth to the ground and is discouered Many such birds of Paradise hath our God who though they sucke vpon earthly things for their necessarie releefe and maintenance yet haue their conuersation in heauen and are neuer discouered to be more earthly than when by death they are brought into the wombe and embracings of the earth their common mother Amongst the rest DAVID hath been famous in this kinde whose deuotions doe discouer such liuely graces such mortified lusts such a heauenly minde and such an anatomie of a good soule as the Psalmes are aptly called that as it was with Ierome when he had read the life and death of Hilarion he folded vp his booke and said Well Hilarion thou shalt be the Champion whom I will follow so it may be with vs when we reade the sweet precepts and godly patternes of deuotion in Dauid we may iustly cry out Well Dauid thou shalt be the champion whom we will follow Through the whole bodie of the Psalmes he hath discouered wonders in this kinde neither is this Psalme barren For ye may finde a threefold peece of deuotion in it The first is shewed by eleuation when by an exuberancie of speech he lifteth vp his heart and draweth it to cling close vnto God amid all his enemies Verse 1 2 3. as his light saluation and strength The second is shewed by admiration when he draweth his heart from all the world to loue those meanes wherein God doth communicate himselfe vnto vs. Verse 4 5 6. The third is shewed by petition whereby he draweth his heart to rest vpon God to be vnto him as he had said and to doe vnto him as he had desired Verse 7 8 c. We haue to doe you see with the second discouery of DAVIDS deuotion that is his admiration secretly implied in the frame of his whole speech Wherein by the heauenly disposition of his desires hee doth shew his dependance vpon God in his ordinarie course of offering grace For whereas the soules of men are considered either according to their vnderstandings or according to their desires and appetites reasonable sensitiue DAVID hauing exercised his vnderstanding in the beholding of God as he was to him and as he would be to his enemies doth here exercise his desires to Gods house Touching which desires these three things offer themselues to our consideration 1. The office of his desires which is shewed in two things 1. The first is their choise One thing haue I desired They chose one thing aboue the rest 2. The second is their constancie That will I seeke He doth prosecute his desires and will not let them vanish to no purpose 2. The obiect of his desires The house of God There was nothing after which his heart panted more eagerly than Gods house 3. The motiues of his desires which are two 1. The worth of Gods house in it selfe Beauty amenitie or sweet and amiable presentment which it offereth and holdeth out to the godly view 2. The worth of Gods house to DAVID To inquire in his
be moued by it to cleaue to God and his goodnesse in the assemblie of the Saints Thus much of the first motiue of Dauids desires There is yet another motiue whereby he did prouoke himselfe to loue Gods house 2 Matter of direction in it and that is matter of direction to be found there implied in these words To inquire in his Temple As if he should say There I may consult with God and know what is best for me to beleeue and doe It may be Dauid had reference to that holy oracle Psal 28.2 towards which to helpe his faith he held vp his hands in prayer but yet Gods house is an ordinary place of inquiry also I went vnto the sanctuary of God saith the Psalmist then vnderstood I their end and was satisfied Psal 73.17 For if we must heare the word of God not as the word of man but as it is indeed the word of God 1 Thes 2.13 then how hath it not power to bring vs all manner of content and satisfaction in those necessary scruples that may arise in our soules If I should say of Gods house as of those riuers in Transiluania wherein there are found lumpes of gold which weigh a pound weight then I make no question but it would be a motiue strong enough Why should it bee lesse when I say that there we may inquire seeing this is the way to get wisdome whose merchandise is better than siluer Pro. 3.13 14. and whose gaine is better than gold Thus we haue considered Gods house in the type now in the truth You must know that Dauids desires reached further than his owne time As when he desired the waters of the Well of Bethlehem his desires reached as some thinke to our desires after Christ borne at Bethlehem who is called the desire of the Nations so when in banishment or other distresse he desires Gods house his desires doe reach vnto ours after the Church of God the body of Christ Lay therefore downe this ground from hence that We must haue earnest desires to be of the true Church of God Mallem esse membrum ecclesiae quà m caput imperij That Emperours heart must be in euery one of vs who said I had rather be a member of the true Church than the head of an Empire To vrge this consider these foure points First that in the Church onely the fountaine of the house of Dauid is opened vnto vs for sin and for vncleannesse Zach. 13.1 Mat. 1.21 because Christ is the Sauiour of his people It is said of one of the Canary Ilands that it hath no water to be found in it yet that through the prouidence of God the people want none for there doth grow a certaine Tree which is couered with a misty Cloud whereby it becomes so moist that it abundantly drops downe water to suffice both man and beast Such a Tree of Life is Iesus Christ vnto his Church for though he be clouded and couered with the vaile of infirmity yet to his Church which hath fellowship with him by faith hee doth drop downe the sweet liquour of grace for grace to the refreshment of their soules Secondly that the Father Sonne and holy Ghost doth onely dwell in the Church All other companies of men whatsoeuer are but the sties of Satan yea though the courts of Princes Ezek. 48. Es 45.14 But the name of Gods City is The Lord is there yea Aethiopia Sabaea and Egypt shall say God is in her Apoc. 1. yea Christ is in the middest of the seuen golden Candlesticks and when his father and his mother sought him sorrowing they found him in the Temple to teach vs where we should finde him euer after to wit in the true Church of God Thirdly that our being in and of the Church is that thing alone which can comfort vs in all our seruice and secure our hearts that it shall be acceptable to God Who were those that were rewarded with the euening penny but those that laboured in the Vineyard to the end of the day There were many heathens that laboured well yea Mat 20. so well that they shall condemne many thousands of Christians that come short of them in ciuill righteousnesse yet they had no true comfort because their seruice was not to the true God nor in the Vineyard of the Church Lastly the Church is often compared in the Scripture to the Kingdome of Heauen Mat. 13. and that both in respect of distance the men of the world being as farre in goodnesse from the men of the Church as heauen from earth and in respect of influence the Church deriuing her ministeriall helpes to a new generation to all within her reach and fathome as also in respect of the Churches imployment from God to bee none other but the gate of Heauen as Iaacob said of Bethel and a nursery for the Kingdome of glory Now would it not be an vnspeakable comfort to be assured that wee liue in the Kingdome of Heauen I know that we haue many troubles and vexations of spirit many fightings within and terrours without but what can they hurt our happinesse so long as we are in the Kingdome of Heauen Vse Let euery one of vs therefore consider diligently with our selues these foure grounds and as wee doe finde the truth of them so let vs bee carefull to further our desires with them to the true Church of God What will it auaile vs to be of that company wherein wee cannot bee assured that there is the fountaine of the house of Dauid Will it profit vs to ioyne our selues with that society wherein there is not God and Christ in grace as well as in power Can we looke for any good in those assemblies where is not the Kingdome of Heauen and wherein if we worke we cannot looke for Gods penny No surely Quest Will you aske me then how you shall know your selues to be of that Church that so your soules may still goe after it as the Spouse of Christ Ans I answer you shall know it three waies Transire in Christum 1 By your head 2 By your coapting and fitting to be vnited to him 3 By those ligatures and ties whereby you are knit vnto him 1. First wee shall know our selues to bee of the true Church if Iesus Christ be the head of that Church whereunto we cleaue we are sure that that is the true Church whereof Iesus Christ is the head but we cannot be certainly assured that that is it which hath the Pope to be another princely spirituall and monarchicall head no though but ministeriall First we are sure I say that that is the true Church whereof Iesus Christ is the head For first Christ hath all things subiected vnto him for the Churches sake As hee is God he hath all things subiected vnto him for his owne sake as Mediatour he hath a purchased subiection for his Churches sake Ephes 1.22 23.
as the Apostle saith God hath put all things vnder his feet and hath giuen him to be the head ouer all things to the Church which is his body Secondly Christ hath most perfectly whatsoeuer may be most necessary for the life and saluation of his Church It pleased the Father that in him should all fulnesse dwell Col. 1.19 2.9 Iohn 1.16 and out of his fulnesse we all receiue grace for grace he being made of God vnto vs wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Apoc. 9. Ioh. 10 27 28. Eph. 5.26 Rom. 8. He doth redeeme the Church by his bloud preserue it by his power instruct it by his Word renue and lead it by his Spirit Thirdly in all the controuersies betwixt God his creatures and the Church shee hath none to answer for her to pleade her cause and procure her peace Es 9.6 Eph. 5.23 but onely Iesus Christ the Counsellor and Prince of peace as the wife her husbâ—nd Fourthly Christ doth the duty of a Head that is giue spirituall sense by the sauing vnderstanding of spirituall things and motion by giuing strength and power to walke in them Yea he doth knit and ioyne the parts together to him by merit and spirit Eph. 4.16 and giue effectuall power to euery pâ—rt to doe its office Yea he so farre doth these good offices for his Church as her Head that as the head cannot be taken from the body without the certaine death and ruine thereof so as it is well said without Christ the Church is nothing else but as a dead carkasse Thus Christ being the vndoubted Head of the Church we may be sure that that is the true Chruch whereof hee is the Head Secondly wee cannot bee assured that that is the true Church whereof the Pope is the head and that vpon these grounds First we haue no assurance that Iesus Christ requires a Deputy in this world to wit as Mediatour for wee know that a Deputy serueth to supply the absence of the principall whereas Christ is alwaies present by his word spirit Mat. 28.20 Ioh. 14 16. Totum Christi secuâ—â—â—m esse essent aâ—c Act. 3.21 Totuâ— Christus secundum â—sâ—â— pâ—rsonâ—e Act. 2â— 28 Ioâ—â—â—â— If you say that he is absent in respect of bodily presence I confesse that if you respect the whole essence of Christ his body is in Heauen and the Heauens must containe him till his comming againe but if you doe respect the whole person of Christ of whom when the Scripture doth speakâ— it doth attribute that vnto whole Christ which is proper to either nature so we say that Christ is present with vs though his body be in Heauen because we are not without the blessed communion and fellowship of the diuine nature Neither to his sufficient presence doe we neede his body now for though the Kings body bee onely at the Court yet is he a sufficient head for gouernement vnder God of his whole Kingdomes as his body politike Secondly we cannot be sure if Christ were altogether absent that any man in the world by vertue of any coined diuine anointing is able to supply his place For though as God the Kings and Princes of the earth are his Deputies to see his lawes obserued and to execute his iudgements because he hath made them so yet as Mediatour and Head of the Church he hath none partly because he hath made none Heb. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and partly because his office is such as passeth not from one to another For euery worke of a Mediatour is a compound worke issuing from two natures concurring in the same action as the carued worke of Aholiab and Bezaleel was the issue of their bodies and soules in which respect there is required a strength aboue any created power Thirdly because the Papists say that the Pope is not the head of the Church in such a soueraigne and principall manner as Christ but the Ministeriall Head ouer the whole Church vpon earth therefore I adde this that we cannot be sure that a deputation of any inferiour gouernment and ministery is put ouer to any one man whatsoeuer For there are three things which doe hinder our through perswasion in this point First that Christ doth reserue euen outward administration in his owne power For it is he which sendeth forth his word and spirit which hath ordained a ministery fitted Euangelists Pastors Doctors whence he is called the Arch-shepherd It is he who assisteth his ministery with power and hath prouided the trumpet and sword of the magistracy to call and to dissolue counsels to summon and to disparcle armieâ— to defend his Church so farre as it is good for her from Satan the liar by heresie and Satan the murtherer by persecution Therefore what need haue we of a ministeriall head Secondly that there is no ministeriall head but must worke ministerially that which the principall head doth principally For else it is but a rotten head such as the Wolfe found in the caruers shop without wit or braines But no mortall man nor Angell can doe that which Christ our head doth because the office of his headship is executed by two natures concurring in one person Christ as I said before Thirdly Christo sâ—cluso that then there should be a Lordlike power ouer the whole Church vpon earth out of Christ in some creature which cannot be For ye know what Paul saith There are many diuisions or diuersities of ministeries 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or administrations but the same or one Lord. So that as it is with Kings who are neuer out of their kingdomes though there are diuers officers vnder them yet there is but one in whom there is Regall power and that is the king himselfe so in this kingdome of heauen vpon earth the Church I meane though there are diuers offices yet hee keepes the royalty in himselfe which if he haue put ouer vnto another it must either fasten vpon him sloth or at the least ease to put the burthen of gouernment vpon a weaker persons shoulders or it must make vs say that hee hath done a needlesse thing to make a substitute in his own presence to doe that which is impossible 4. Lastly if Iesus Christ were absent and it were possible that there could be a deputy yet wee cannot bee sure that the Pope is he And of this I shall giue you foure grounds of suspicion First because it standeth vpon improbable interpretations such as can neither arise properly nor figuratiuely such as cannot be deriued by any succession to confirme the doctrine which they now hold concerning their great head They say that God said to Peter Thou art Peter and vpon this rocke will I build my Church and to thee will I giue the keies of the kingdome of heauen and againe feede my sheepe Therefore they say he said to Peter as their new doctrine concludeth I make thee Vicar and
liues Semen humilitatis For first it is a seed of humilitie when we haue the praises and applauses of the world for our ciuill and sober carriages we doe too much blesse and flatter our selues in our securitie To the end therefore that wee may humbly hang downe our heads while other praise vs we haue a witnesse within which telleth vs that we deserue no such thing Secondly It is a seed of compassion wee are apt to exalt our selues aboue our brethren to disgrace them Semen compassionis to witnesse against them and to thinke hardly of them beyond proofes yea and when wee can proue to execute extreme right To the end therefore that we might bee filled with compassion wee haue a witnesse within vs which tells vs that we are as bad as they Thirdly It is a seed of thankfulnesse we are apt to forget Gods benefiâ—s Semen gratitudinis and notwithstanding all his mercies to turne our backes vpon him as if they were not worthy the taking notice of To the end therefore that wee may be driuen to cry out with Dauid My soule praise thou the Lord and forget not all his benefits God giues vs a witnesse of our owne vnworthinesse to say within vs that we are lesse than the least of Gods mercies Fourthly It is a seed of pietie and true godlinesse For when wee doe consider the prouidence of our heauenly Father in sending this trustie and discreet seruant conscience to watch ouer vs and informe him of our amisse Semen pietatis we are prouoked to liue holily and in the sight of God and as we haue committed many faults without shame so to doe many good things not looking for the praise of men 5 Semen câ—â—solâ—tâ—â—â— Lastly it is a seed of comfort For Gods children practising much good which the world knoweth not of or if it doe know it which it slighteth or is apt to forget or to misinterpret as the act of an Hypocrite therefore God hath put a sufficient witnesse within our selues As it breedeth horror in a wicked man to haue the witnesse of God the witnesse of the creatures whereof Ioshuah speaketh The stone hath heard all Iosâ— 24 27. and shall be a witnesse And Iames The rust of your gold and siluer shall rise vp in iudgement against you Iames 5.2 and also the witnesse of his conscience which he cannot stop so it breedeth comfort in a good man not only to haue a witnesse in heauen a witnesse of words a witnesse of doings a witnesse of sufferings as Iob speaketh That his wrinckles and leanenesse were a witnesse Iob 16.19 Testâ—mâ—â—um dâ—cti per vâ—câ—m â—â—ngua â—â—cti per vocem of cris Iob 16.8 Numerus sâ—pplâ—â— defectum but also the witnesse of his owne heart which being in stead of a thousand if others should faile might with the number supply the defect and make a sufficient testimonie for our eternall clearing Vse Now therefore giue me leaue to speake to Conscience and to presse vpon it to doe its office Many things betweene man and man depend vpon witnesse and cannot otherwise be cleared The bargaine betweene Abraham and Abimelech did depend vpon Beershebah Gen. 21.31 that is the well of oath so likewise that betweene Iaacob and Laban did depend vpon Galeed or Iagar-sahadutha Gen 31.47 that is the heape of witnesse Thus is it also in many things that doe depend betweene God and vs. It is pitie therefore that Conscience should be lulled asleepe with the profits pleasures and honours of this world It is a thousand pities that Discretion as we call it and Policie should cut the throat of a witnesse that should stand vs in such stead O conscience conscience awake in time vrge thy minde to a diligent inquirie that thou maist giue witnesse according to knowledge It is a base thing for a witnesse to be asleepe or willingly to suffer himselfe to perish when he should speak the truth so it is for thee O Conscience In such a case wee may say as Leosthenes said of Alexanders armie when their Captaine was dead That thy owner is like a blinde Cyclops groping with his hands when he hath lost his eye It is a more base thing for a witnesse to be afraid to vtter the truth or when he speakes to testifie not as the thing is or not as his minde is or not to those ends for which he should speake that is Sermonem non adaequatum rebus vel menti vel fenibus to maintaine charitable truth and so to beare false witnesse so it is for thee O Conscience That therefore thou maist be a competent witnesse doe but marke that as witnesses before men must be fitted so must thou to be a witnesse before God First therefore 1 Conditio Azor. Iust mor. praecep 9. Alsted Theol. Cas cap. 21. as in a witnesse is required a certaine condition of life he may not be a seruant because he may be a partie either by feare or hire so thou must not be a slaue to sinne The bloud of Iesus Christ must purge thee from dead workes to serue the liuing God The Spirit of God must rest vpon thee to bring libertie to that soule where thou art and then witnesse when thou wilt thy witnesse shall be taken Secondly as in a witnesse is required a certaine Sexe 2 Sexus because in some criminall causes a woman hath not of old beene admitted so if thou beest timorous effeminate and of a reuengefull nature thou shalt be shut out from Gods barre But if thou art as bold as a Lion if like a man indeed thou canst looke vpon the person of thine aduersarie without anger vpon his prosperitie without enuie vpon his wrongs without desire of reuenge then speake and welcome thou wilt neither smother impietie to God nor vncharitablenesse to man Thirdly as in a witnesse is required Age 3 Aetas in so much as a childe is not admitted who can neither feele the working of a lying soule or the danger of a false testimonie or is caried more by affection than by iudgement so if thou beest childish more diligently attending vpon the butterflies babies and rattles of this world than thy owne reflecting vpon thy selfe to present iustly thy owne estate to God take thy hand from the booke thou art no fit witnesse But if thou art growne to a full age in Christ and canst discouer the hid man of the heart in thee who will easily giue a true testimonie of his owne estate then come before the Iudge of heauen and earth and speake thy minde 4 Discretio Fourthly as in a witnesse is required discretion for an Idiot or mad man is not fit he is not his owne man and therefore he cannot freely giue himselfe to the King and the countrey in any faithfull seruice so if thou be a beast by knowledge Gal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the foolish Galatians without
prosperitie ease and the like No surely For what worldling hath not such a peace ordinarily but a peace in sicknesse pouertie persecution death to haue peace when the foundations of the earth are out of course and shaken and shake at vs and when all worldly contentment is taken from vs is peace which passeth vnderstanding And whence comes all this but from this excusing power of conscience which saith of vs not guilty in our soules Dauids confidence was such as he was sure of his hand and durst put himselfe vpon Gods triall Iudge me ô Lord Psal 7.8 Inâ—â—tia â—â—se non personae Psal 26.1 2. Psal according to my righteousnesse and againe Iudge me o Lord for I haue walked in mine innocencie Proue me and try me examine my reines and my heart and againe Try me and examine me whether there be any way of wickednesse in me Guilty Rachel will be vnmannerly and sit downe before her father rather than she will be tried The wicked in the day of wrath vvill rather call vpon the mountaines to fall vpon them than come to triall but Dauid will lift vp his head and not be confounded Now whence doth this confidence proceed but from this acquitting Iurie Gods childrens comfort is constant amid all discouragements It sometimes fainteth it neuer faileth It giueth vs such a first-fruits of heauen in our hearts that we passe along with our hands vpon our mouthes vnder good report and ill report honour and dishonour want and abundance and through all the changes and chances of this present world As hell were no hell without an accusing conscience so heauen no heauen without an excusing one That therefore the godly man before he enter into Canaan might haue a taste of the grapes of Canaan this good spie doth bring a cluster which yet it could not doe if it were not an acquitting Iurie Vse What shall I say then I will presse vpon all our soules to empanell this Iurie Let vnderstanding like a good Iudge open the law of God vnto vs. Let memorie like a good Clarke of Assize open all our particular facts and inditements Let no affection like a corrupted Lawyer presse an euidence or witnesse further than truth lest they iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Make the whole Iurie to say as Dauid I haue sworne to keepe thy righteous iudgements Put them apart into the presence of God and see what verdict they will bring in and whether they will not finde according to truth Secundùm praesentem justitiam I warrant thee if God haue any part in thee thou shalt speed according to faithfull euidence The Iuries that are empaneled in this world before the Iudgement seats of men sometimes will too much incline to the affections of the Iudge So that as Alexanders Courtiers did imitate his stooping Platoes schollers his crookednesse Aristotles followers his stammering and Dionysius his hearers his dim-sightednesse so as they would stumble one vpon another so well they incline to the weaknesses of them before whom they stand Sometimes againe they will be carried by their owne passions and serue their own turnes vpon them vpon whom their spleenes will not giue them leaue to laugh except in hypocrisie as if they were warned to execute vengeance vpon enemies and not shew iustice vpon all Sometimes againe they will be swayed to serue the turnes of those particular men vpon whom they doe depend as if they had forgotten their names to be Iurers and had assumed the names of parasites and flatterers yea worse of spaniels to quest about for others games and gaines In Heraldry they tell vs A nominibus ad aâ—iâ—a borâ—m de ducâ—ur argumentum that a good argument is drawne from Names to Armes but so is it not alwaies in Iuries here as if an oath had no teeth and could not bite if we did offend it Sometimes againe they would faine do something but that they are choaked by letters suits or threats of friends foes or superiours or if not thus then the weakest horse beares the burthen and they that are worst able to manage such affaires are drawne vp the more sufficient meane while hauing their heads hid in the Sheriffes or Bailiffes pocket In all which respects we may say to our temporall Iuries as Cyprian of the fine schismatikes who had taken shipping for Rome with their mart of lies Quasi veritas post eos navigare non posset They are gone as if truth could not follow them so the truth followes them and shall one day be discouered though they faile neuer so fast with lying verdicts But as for the Iuries in our hearts though some things are passed here with a doubtfull and deceiueable conscience because we know in part and with a regret of conscience because wee make not conscience enough of offending it yet when God sendeth out his summons there shall be no frowning Iudge to feare no great man to pleasure no passions to stop the mouth of conscience no penall statute of the God of heauen whereof we shall be ignorant no let to such a bold and faithfull Iurie as shall fill heauen and earth with Guilty Guilty to the confusion of the bad and not guiltie to the eternall comfort of the good The schollers of Pythagoras were to suffer themselues rather to be slaine than to stirre their foot and tread downe a beane and this Iurie will rather not be which is impossible than not take notice of euery act and euery circumstance which may make the iustice and mercy of God shine in the eternall disposition of all the children of Adam Oh therfore harken to this work of conscience If it deale with vs as the word of Peter with the Iewes that is pricke vs at the heart beware in time God doth then deale with vs as with Saul when he cast him into a dead sleepe and sent Dauid to take away his speare water-pot and the lap of his garment that is he giueth vs a remembrance to tell vs that we are in Gods hand who if we will take no warning will further punish vs. But if it speakes peaceably vnto vs killeth that worme within and bindes vp our wounds with wine and oyle I meane with the pacifying and purging bloud of our blessed Sauiour then shall wee be able to stand before our owne consciences and bâ—fore the God of our consciences We shall stand I say beforâ— our consciences for though in the winter of our hearts it may be with vs as with Iob in whom were the terrours of the Lord and the venome thereof as he termed it drinking vp his spirit or as with Dauid who roared all the day because Gods hand was heauy vpon him day and night and his moisture was like the drought in summer yet in the spring when the voice behinde vs shall say that Christ is our saluation we shall haue more ioy in heart than they
whose corne and wine and oyle increase We shall stand againe before the God of our consciences for though he seeme to frowne and send afflictions and crosses and diseases and death Esai 38.3 yet as Hezekiahs Iurie gaue way to that comfortable prayer O Lord remember I beseech thee how I haue walked before thee with an vpright heart so will ours giue way to our comfortable grasping of God and his promise that we perish not in trouble Thus wee haue viewed these reasoning thoughts as a witnesse propounding the truth A Iudge within vs. and as a Iurie applying it to the parties to be tried we come now vnto it as a Iudge concluding Conclusion without all which three there can be no perfect reasoning Whence I offer this point to consider that Wee haue also in our selues vnder God our Iudges For hence is it that we are said to haue reasonings because as a Iudge wee both open the law that the witnesse may propound fit truths and as a Iudge we determine accordingly in the conclusion As it is with Princes and Kings who are the high Iudges of their kingdomes they haue Iudges vnder them by deputation to whom they commit their iudgements of God and allot their seuerall circuits so though God be the high Iudge of heauen and earth ouer the hearts and consciences of all men yet doth hee depute these inferiour Iudges in the circuit of euery mans brest to passe the conclusion and sentence of God Hence is it that Saint Iohn doth couple God and conscience in the selfe-same action of a Iudge 1 Iohn 3.20 If our hearts condemne vs God is greater then our hearts and knoweth all things To condemne wee know is an action of a Iudge and how good cause wee haue to account our consciences our Iudges will appeare if wee consider these three points First That sentence which is giuen by conscience is confirmed by God wee see that so soone as Adam had sinned though no man pursued him no Angell reproued him and the Lord was not yet come hee found himselfe condemned by the inward Iudge and when God came he ratified the same sentence But wee cannot thinke that God would confirme the sentence of a rebell who hath set himselfe in Gods throne to iudge without God Secondly Such is the maiestie and authoritie of conscience that it stands against all the world Looke as a good Iudge though all the world doe pleade against the truth yet he is for it and will not reuoke his iudgement so is it with conscience Therefore doth the Apostle set the sentence of conscience against the calumnies of all men saying 1 Câ—â—â—â— 4 I passe very little to be iudged by you or of mans iudgement no I iudge not my selfe for I know nothing by my selfe and so forth as if hee should say Yee are very forward in censuring mee both in respect of my gifts and faithfulnesse in my place I weigh your censures little though I will not be the preacher of my owne praise yet I tell you I know nothing by my selfe Thus conscience of his faithfulnesse did beare him out against the slanders of false Apostles Thirdly where conscience terrifieth no creature can comfort the pleasures of Paradise auailed not Adam when he was driuen to hide his head in a bush the pleasures of Canaan did Dauid little pleasure when he was driuen to cry out My sinne is euer before me All the delights of Babylon could not raise vp Belshazzars heart when the hand wrote Gods sentence against him on the wall and in his conscience If the Iudge condemne who shall absolue Excellent is that similitude which an ancient makes to this purpose A man condemned to die trieth his three friends to procure his pardon one saith I haue no grace with the King and therefore I can promise thee no such kindnesse yet this will I doe I will buy thee meat and drinke garments and musicke thou shalt want nothing that may giue thee content while thou art here All this is good and yet it contents not because the poore man wanteth a pardon The second answereth I know not how to get to the King but this I will doe I will bewaile thy miserable hap weepe for thy losse and attend thee to the court gates All this is good kindnesse and yet it contents not because the poore condemned man would haue a pardon The third saith Rest vpon my kindnesse I am one of the Kings fauourites and he will deny me nothing I will goe to the court and before the day of execution I will surely bring thy pardon sealed This is he this is the friend that will make the poore man out-face all his trouble because he answereth to the point indeed Behold the case is ours we are poor condemned wretches who must to hel without our pardon our three friends are the world wife children and kindred and a good conscience The world will prouide all necessaries for our bodies but not a pardon this is not purchased with a corruptible price of siluer and gold Wife and children will lament our losse and goe sighing and sobbing to the graue with vs but they leaue vs to our owne shifts for a pardon But a good conscience will make vs outstand all dangers it will procure our peace and our pardon As the world cannot helpe where conscience hurteth so the world cannot hurt where conscience helpeth Vse Thus wee haue considered this iudging power of conscience Oh that wee had hearts to doe our office to conscience and to presse our consciences to doe their offices to and for vs neither can bee done without our care yet we must doe both We must doe our office to conscience three waies First by praying to God for it Ye know that we must pray for them that are in authoritie ouer vs and shall conscience be neglected God forbid When there was no King in Israel ye know what disorders happened surely lesse or fewer doe not happen where conscience is not in full power Miserable is the condition of the inhabitants of Brasile Sine fide Sine lege Sine rege who are said to bee without religion without law without a King and they are no lesse wretched who are without this religious Iudge and gouernour conscience Therefore let vs pray for it that God would giue it that God would keepe it and keepe it tender that so wee may liue a quiet and comfortable life vnder it Secondly wee must doe our dutie to conscience by giuing it good words Yee know the Word of God Thou shalt not curse the ruler of thy people Oh that we could alwaies remember it in the case of conscience hee that buies with conscience sells with conscience rules with conscience obeies with conscience is commended euen of men that haue no conscience yet if conscience rule in any in the seruing of God and make them tremble at Gods precepts promises or threatnings and the like hee is but
Christ in his life death resurrection and ascension there being two things distinctly to be conceiued which yet goe together in time first our being made members and secondly our receiuing the gifts of members vpon this I say there will grow two questions wherein our consciences will desire satisfaction whereunto I would intreat you to attend in their order The first is this How we may know that we are made liuing members of Christ How we may know that we are made liuing members of Christ It is a sweet question and worthy our consideration Therefore marke diligently that this secret will be discouered vnto vs by three signes especially The first signe of our being a member of Christ is If we are borne againe No member can be a member of the bodie but by naturall generation and therefore in the want of armes and legs all that are made by Artizans are but counterfeit members so none can be a member of Christ but by spirituall regeneration Therefore through the power of Gods spirit and word we must finde an alteration in all the parts and powers of the bodie and soule from what we are by nature This is called a turning in the Scriptures when of Prodigals we become Conuerts feeding no longer vpon the husks of swine those noysome and filthy lusts of the flesh but of the feast of fat things and fined wines as Esay speaketh or of the fat calfe which God hath prouided Esai 25.6 Luke 25. that is chearing our hearts with the wisdome of Christ against our folly and blindnesse with the righteousnesse of Christ against our guiltinesse with the sanctification of Christ against the reliques of our sinne and vncleannesse 1 Cor. â— 3 and with the redemption of Christ against our apostaticall and back-sliding hearts The second signe of our being a member of Christ is If we receiue new sense and motion from the head As in the naturall bodie all the members doe receiue sense and motion from the head so in the spirituall bodie For though there be no naturall connexion of parts betwixt Christ and vs Act. 3.21 the heauen containing him in respect of his bodily presence and we being here on the earth yet by vertue of the spirituall ligatures and ties of faith which is Gods ordinance to this end wee haue no lesse reall coniunction though we cannot see it than naturall head and members haue Wee cannot see the coniunction betwixt man and wife who yet are one flesh though they are a thousand miles asunder Prov. 2.17 by vertue of that contract and couenant of God betwixt them The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible Ezek. 1.21 yet it was reall because the spirit of the beasts was in the wheeles which made them moue together and stand still together So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe which the Apostle calleth walking after the flesh or sowing to the flesh or fulfilling the lusts of the flesh but are moued to walke after the spirit so to runne that we may obtaine not to be clogged with the earth but to haue our conuersation in heauen to sit with Christ in heauenly places and in our whole course though with much strife and reluctation to moue vpwards then may we safely say that we are members of Christ The third signe of our being a member of Christ is if we worke for the head As the whole naturall bodie is vnder the obedience of the head so the whole spirituall bodie doth worke for its head as for its king and soueraigne If the head be warred against the foot runneth or standeth and the hand doth defend if the head be in peace the whole bodie maintaineth its honour vseth meanes to better vnderstanding to ripen iudgement to corroborate memorie to quicken senses and to performe other offices vnto it So must we worke for Christ he must increase we must decrease All our labour must be to maintaine his honour therefore wee must denie our selues to wit our naturall iudgements wills affections and the worth of our workeâ—â—hat Christ may be all in all vnto vs and wee may cry out with that blessed Martyr None to Christ none to Christ Oh that we had hearts to try our selues by these signes How great will our comfort be if we can finde our selues to be members of Christ Some men ioy that their armes and legs are members of sound and healthfull bodies but it is no matter though the outer man perish so long as the inward man by being a member of Christ is renewed daily I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ and beseech him that hee would grant both to you all and me and all Gods people that wee may for euer proue our selues to be borne againe to receiue heauenly motion from Christ and to worke for him that so wee may proue our selues to be his members I will open a little light vnto you in these three points We may know our selues to be borne againe How wee may know our selues to be borne againe if God haue giuen vs a conscionable care to nourish the hid man of the heart Euery thing hath a naturall instinct to nourish it selfe so soone as it hath a naturall production euen so must wee haue 1 Pet. 2.2 For therefore Peter saith As new borne babes desire the sincere milke of the word that yee may grow thereby As babes desire the mothers dug so must our soules if they be regenerated desire the word of God How is that 1 Vnappeasably I answer First wee must desire it vnappeasably Giue a childe houses and lands gold and gaine profit and pleasure and nothing will content it but a dug so all the world is worth nothing to Gods babes without the word Psal 1 19. as Dauid saith The word of thy mouth is dearer vnto me than thousands of gold and siluer Secondly we must desire the word constantly 2 Constantly Little children doe not onely desire the dugge waking but when they are asleepe their lips will be going so Gods babes though they being ouertaken with drowsinesse cry out with the Spouse I sleepe yet their hearts awake Cant. 5.2 and when they are most drowsie they will be nibbling vpon the word yea they cannot be content without it For looke as the needle of a Diall doth nothing but tremble and shake and hath no rest till it be turned vpon the North pole so the heart of Gods childe can haue no peace in any degree of securitie till it be raised feelingly to imbrace the word of God againe 3 Cryingly Thirdly we must desire the word cryingly Euery one of vs do see the new-borne babe to cry for the dugge euen so must we for the word We must cry to God for it and desire him that we may neuer be
deliuered from the bondage of corruption into the glorious libertie of the sonnes of God Rom. 8.21 wherein a new beginning and not an end of things doth seeme to be implied it may seeme that the Apostle doth misse his marke when he saith that the end of all things is at hand But I answer that both are true It is true that the creature shall be deliuered from vanitie and it is also true that they shall perish or that their end is at hand They shall perish in respect of their naturall and ciuill fashion 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transâ—â—us accidâ—nâ—alis Eccles 1.4 2 Pet 3. as the Apostle saith The fashion of this world passeth away but they shall not perish in respect of their elements and elementarie materials For as Salomon saith The earth remaineth for euer and though the heauens shall passe away with a noise and the elements shall melt with heat yet God shall but change them as a vesture and they shall be changed Psal 102.26 So that as once God sent water to cleanse and purge the earth and to restore it to a better state when the rebellions of the earth were washed out of Gods sight so God shall one day send his fire to burne vp the stubble of vanitie and consume all that drosse which sinne hath made in the creatures to what vse we shall know hereafter Here is the end of all things to wit a perishing from their present state and condition Thy end when thou shalt be left destitute of all outward supplies and stand naked before God to giue an account of all things which are done in the flesh whether good or euill The end when all outward necessaries delights and profits shall vanish away But how could the Apostle say 3 Is at hand that the end of all things is at hand when from this time there haue slid along aboue a thousand and six hundred yeeres I answer that yet this end might well be said to be at hand in diuers respects First in respect of God with whom a thousand yeeres is as one day and one day as a thousand yeeres 2 Pet. 3.8 There is no succession with God he being infinite yea he doth all things with one eternall and vndiuided act In which respect Iohn speakes of his time as of the last houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh 2.18 and we may speake of ours as of the least and last degree of time in it Secondly in respect of Christ who is exhibited because after Christ his comming in the flesh and outward dispensing of the worke of our redemption the next act which doth remaine concerning him is his comming to iudgement God hath decreed his comming and promised it and prophesied of it God hath sent him and hath committed vnto him all authoritie and power and now what remaineth but the last time wherein he should publikely shew it by drawing his bodie into the same glory with the head such honour haue all his Saints Thirdly the end may be said to be at hand in respect of the course of time which is runne into the last age of the world which though it be not pointed at in particular because we should alwaies be prouided for it yet is it in generall because we might not be without warning Hence is it that as there were six daies in the Creation before the Sabbath so there are reckoned vp six ages of the world before our sabbatisme commeth in the day of Christ as they are manifestly distinguished in the Scriptures The first age is from Adam to Noahs floud which was of ten generations 2 Pet 2.5 and this is called the old world The second is from the Floud to Abraham which is also of ten generations and here Matthew beginneth the genealogie of Christ The third is from Abraham to Dauid of fourteene generations The fourth is from Dauid to the captiuitie of Babylon of fourteene generations The fift is from the captiuitie of Babylon to Christ of fourteene generations all which are reckoned by the Holy Ghost Matth. 1.17 The sixt age of the world is the age of â—hrist In which respect it may well be called the last daies and the last time aâ—ter which remaineth the rest for the people of God Lastly the end may be said to be at hand in respect of the state and condition of the world since Christs time which hath bowed and declined vnto her crutches as wee may see in two things First in the malignitie of her diseases which haue euer since brought her towards her graue of destruction If you aske mee what these diseases are I answer sinnes especially the mysterie of Antichrists iniquitie which begun to worke euen in Pauls time 1 Thess 2.7 1 Thess 2.4 and hath by little inthroned it selfe euen in the temple of God to the dishonour of God and discomfort of his people We ordinarily say that then the end of a man approacheth when the vitall parts decay and sicknesse getteth the vpper hand so when the Church decayeth and sinne Satan and Antichrist preuaile it may well be said that the end draweth on Secondly as the worlds diseases doe argue that the end is at hand so let it not be ouer-curious to say that the conquest which fire getteth ouer the world may perswade vs also in some measure that it is euen so indeed Fire incroacheth vpon the world in dwarfing the creatures All things waxe lesse and lesse things or persons ordinarily neither grow so great nor continue so long Consumente ubertate seminum exustione as they haue in former times First came the water abounding with moisture and the world flourished with giants and mighty creatures but now the fire is entring its kingdome and the world is pestered with little creatures for the heat consumeth the moisture and shall in processe of time burne the whole world Thus we haue considered the Apostles doctrine and cast vp the summe to be thus much that the time approacheth when God by fire will giue an end to the present state and condition of all outward things We will now looke no further for Vses of this point then to the words of the Apostle Let me say vnto you therefore suffer the words of exhortation that we be sober that we watch and that we watch vnto prayer in these last and miserable daies wherein we liue Vse 1 First seeing the end of all things is at hand let vs be sober For the pressing of this Be sober consider with me two points First wherein sobrietie standeth and secondly what motiues may stirre vs vp to the practise of it As to the first if you aske me wherein Sobriety standeth I answer Wherein sobrietie standeth As drunkennesse doth not onely stand in an immoderate and vnmeasurable drinking of wine or beere but also in a spirituall doating and surfetting vpon and with any of the outward things of this life according
before wee are not able to walke in any other sometimes againe if we be in the way we are carelesse and secure in the vse of the holy meanes of saluation Whereas if with feare and trembling wee could see the narrownesse of the way and the difficulties both through our owne weaknesse and wickednesse and others malice through which we must passe we would keepe a constant and a carefull watch Secondly consider that we are very heauy headed and apt to be ouertaken with drowsinesse Euen the Church it selfe saith Cant. 5.2 I sleepe and Paul found by experience such a fault in the nature of man Rom. 13. Ephes 5. when he said to the Romanes It is now time that we arise and to the Ephesians Awake thou that sleepest yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The Deuils foure cradles The first is the ignorance of our selues when wee doe not see the danger and deepnesse of our corruptions As the darkest places are fittest for vs to sleepe in both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking as also because no danger can be discerned so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse The second cradle is grosse and full feeding of the things of this life Wee say in the prouerbe That when our belly is full the bones would be at rest and we finde it true by experience that when our hearts are set where God hath set our heeles to wit vpon the earth and earthly things we are too too apt to be lulled asleepe and not at all to minde our eternall good The third cradle is labour and toyle after those things that perish Euen as wearinesse by labour doth make vs apt to sleepe so when the worke of this world doth take away the worke of a good conscience our whole bodies and soules may be stolne from God for there is no watch kept The fourth cradle is the neglect of the meanes which should keepe vs waking namely the word of God prayer meditation and the voice of the spirit in these which is as the rushing of the winde to shake the houses of our hearts As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children seruants yea and the winde it is a signe that he purposeth to sleepe and take his rest so when we carelesly vse and separate our selues from such meanes as God hath appointed to keepe vs waking how can we doe other than snort and so forget that God hath set vs in a watch-tower to keepe the quarter of our bodies and soules from sudden surprizall by the enemie Seeing therefore that we are so apt to sleepe and that the Deuill hath so many meanes to lull vs into it therefore we must watch Thirdly consider that wee lie open to many dangers Sometimes afflictions set vpon vs and without this wee shall soone let goe our hold of Christ It is true indeed that they are but sufferings a little 2 Pâ—â— 5 1â— yet what are wee that we should not be gained vpon if our fingers doe but ake in Christs quarrell without watchfulnesse Sometimes prosperitie troubleth vs and without this our sobriety will be indangered 1 Pâ—t â— â— therefore be sober and watch saith Peter Sometimes the Deuill doth set vpon vs and it shall cost him a fall if he doe not draw vs either into presumption or despaire 1 Pâ—â—â— 8 but watch saith Peter for he goeth about like a roaring Lion seeking whom he may deuoure Yea and alwaies the flesh will be too craftie for vs 〈◊〉 â—â—caâ—◠〈…〉 qâ—â—a â—â—â—astan◠〈…〉 â—am non in qâ—ntâ—â—â—ianis inâ—â—rstâ—â—bus for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience yet it hath daily inrodes by the aduantage whereof it still plotteth and practiseth new treasons and will foile vs without bridling it and walking circumspectly by watchfulnesse Lastly consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses It would be a strange though no new thing for vs to be well seene in things abroad and ignorant of our owne affaires yet without this such will be our case and so we shall not be able to watch vnto prayer which is the third and last Vse which we are to make of this Doctrine Vse 3 In the third place therefore seeing the end of all things is at hand let vs striue to watch vnto prayer Let vs be so carefull in the sober vse of all outward things and in the keeping of faithfull watch both without and within that out of the feeling of our owne miserable estates without Gods speciall helpe in these last times of the world we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former but consider first what it is to pray and secondly how we may be stirred vp to watch vnto prayer First to conceiue what it is to pray you must know that the matter about which all prayer is conuersant is either good or euill As prayer doth consider euill What it is to pray it doth acknowledge it complaine to God against it and seeke the remedie of it As prayer doth consider good it doth beg the being of it the maintenance and increase of it and thanketh God for it So that to pray is vpon the sight of sinne to confesse it lament it and to sue for pardon and vpon the knowledge of grace humbly to beg at Gods hand that it may be and be maintained and increased and to thanke God for it all In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him First he must know his sinnes For as no man will beg that doth not know his pouertie either in truth or shew and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder so neither will nor can he pray that knoweth not his spirituall pouertie yea his particular sinnes Secondly he must haue a spirit of complaint against sinne For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against so neither will we seeke to be rid of sinne if we cannot thus complaine to God against it Alas Lord my sinne it is rebellious against thee against me it wounds my conscience robbeth me of thine image blotteth and defaceth grace and maketh me the obiect of thy heauy displeasure Thirdly he must be like that poore man who speaketh supplications Hee must neuer giue God rest till he haue mercy vpon him and seale vnto him by the spirit of adoption and sanctification the pardon of
all his sinnes to the comfort of his soule Fourthly he must know the graces which he wanteth and which God vsually bestoweth vpon his children as mercy peace loue humilitie meeknesse faith repentance and the like and that not onely in word but in their whole efficiencie and power for the disabling of all our sinnes For he that knowes them not and their vertue and that God giues them to that end cannot aske them as hee should Fiftly he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift The more beggar denying a mans selfe and laying open his sores the sooner made rich by God As it is the professed fashion of some great man as they will say rather to make two Gentlemen than to maintaine one so it is Gods fashion rather to aduance many poore humble and humbled beggars than to maintaine any one that hath any woâ—th in his owne sight Lastly he must highly prize the graces of God that so he may be truly thankfull to him for them Hee thanks coldly that doth not prize highly Thus we haue considered what it is to pray notwithstanding which wee must remember that when we haue said what we can it is better felt in the heart than expressed by the tongue 2 Motiues to watch vnto prayer Now for the motiues which may stirre vs vp to watch vnto prayer doe but consider these that follow First let vs consider what we haue taken in our watch We haue taken sinne There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse and lurking in some part of him or other Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods hee will carry him to the Iustice accuse him and desire Law against him So when a man hath taken sin in the watch he must cary it before the great Iudge of heauen and earth accuse it vnto him and humbly desire his mercie to vs his iustice to it to bring it to naught Secondly consider the great miserie which shall come vpon vs when the end of all things is come The powers of heauen shall be shaken the heauens shall passe away with a noise the elements shall melt with fire the trumpe of God shall sound so shrill that it shall raise the dead all outward comforts shall be taken from vs the affections of our nearest and dearest friends shall be altered in so much as if they see vs goe to hell they will be of Gods minde to laugh at our destruction and if they see vs goe to heauen all domesticall respects shall cease for there is no marying nor giuing in mariage To whom then shall we cleaue in the throng of these miseries but vnto God by prayer Lastly consider that God hath ordinarily intailed his helpe in miserie to prayer Psal 50. Call vpon me in the time of trouble and I will deliuer thee God knowes whereof we stand in need and he could helpe vs as well without vs or notice from vs if he would but hee that hath said Aske and yee shall haue will not be at our right hand to helpe vs except we powre out our soules in prayer But is it euery prayer that will doe vs good in the time of miserie No surely but that prayer which God in mercie doth answer As it will doe vs no good to put vp petitions except they be granted so neither will it doe vs good to pray except God heare and answer How wee may know whâ—ther God heareth our prayers If now then amid our prayers wee would be satisfied how wee may know whether God doth heare and answer our prayers I answer that we may conceiue something of Gods good will and pleasure in this kinde by three signes First whâ—n we feele that God giueth what we pray for Thus he answered Daniel Dan. 9.23 at the beginning of whose supplication the commandemant concerning deliuerance from Babel came forth and the Angell was sent to shew him that he was greatly beloued Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes and those graces which we sue for Secondly when God giueth vs feruent desires to continue our prayers though we do not presently obtaine what we pray for A loue and desire to prayer is the gift of God and he doth not giue the meanes but hee will bring vnto the end Though therefore he doth not grant vs presently bâ—cause he would haue vs make more account of his gifts when we doe enioy them yet if he giue vs a heart to perseuere in our suits it is a signe that he who doth worke ordinarily by meanes will not continue the meanes without a purpose in his good time to giue a comfortable issue Lastly this is also a signe that God answereth our praiers when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation God doth not alwaies heare to answer vs in what we aske yet he doth giue vs something proportionable As hee deale with Christ when he did offer vp prayers supplications with strong cryings and teares to him Hebr. 5.7 that was able to sâ—ue him from death namely he heard him in what he feared not by deliuerance but by abilitie to vndergoe it So hee dâ—aleth with vs not alwaies by granting what we aâ—ke but by giuing something proportionable to it to inable vs to wait and to stay his leasure By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well that we doe not watch vnto idle and vnprofitable prayer but such as may comfort vs in these times wherein the end of all things is at hand Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it A more profitable theame I am sure wee could not haue had in these last ages Now are the times wherein the lusts of the flesh abound For whereas the soule of man is distinguished into these three powers and faculties to wit the Reasonable Angrie Rationalis Irascibilis Concupiscibilis and Lustfull faculties The first may seeme to haue borne sway in the first age of the world when the inuention and finding out of Arts and Sciences flourished The second in the second age of the world from Ninus to Iulius as Melancthon hath it then were the braue Warriours as Dauid and other Worthies The third is all in all in this last age of the world wherein backe and belly doe steale away all our care and obseruance If euer than much more now doth the soule liue in her senses Now we are so farre from sobrietie that Couetousnesse and Epicurisme doe lord it Now wee are so farre from watchfulnesse that Securitie hath taken hold of the best Now we are so farre from praying that God is not
God The third ground whereto the doctrine of this Text is referred is this that True Religion is a mercifull Religion It maketh vs saith Iames here to visit the fatherlesse and widowes in their aduersities Religion is as it were an order and seruice after Gods owne heart who is a God of loue and mercie When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them he calleth them Priests after his owne heart that is Ierem. who shall be mercifull as he is mercifull Religion therefore being an issue of Gods will and nature it must needs sauour of mercie and compassion Againe the fruits of Religion are Loue Ioy Peace Long-suffering Gentlenesse Galath 5.22 Goodnesse which all are either mother daughter members or companions of that which wee call Mercie And how can Religion be other which is the exercise of a mother The Church is called the Mother of vs all and we know Galath 4. from that ancient iudgement of Salomon that shee who had most affection to the childe was the true mother that the exercise of a mother is mercie Now from this ground I would inforce two things Vse 1 First that euery one of vs must striue to be mercifull as our heauenly Father is mercifull This is that which will assure vs that we are truly religious No mercie no religion God is immediatly mercifull to vs himselfe when he sends his Spirit into our hearts to teach vs correct and comfort vs according to our necessities and hee maketh all the creatures of heauen and earth to be liberall vnto vs and helpfull in some kinde or other and all to this end that we being knit vnto him by true religion may be prouoked to be mercifull also yea we must be so euen vnto the enemies of religion We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth When the Reubenites Gadites and Manassites had set vp an Altar by Iordan their brethren thinking that it had beene to separate religion presently mustered their forces against them The Iewes and Samaritanes being of diuers religions euen Peter could smell of this naturall crueltie saying Master call for fire from heauen to consume the Samaritanes but Christ crushed it saying Yee know not of what Spirit you are Yea saith Christ speaking of them who shall take his Disciples to taske for religion sake They shall excommunicate you and kill you and in so doing they shall thinke that they doe God good seruice But we must striue against this crueltie and exercise mercie as the proper fruit of religion If we shall beleeue the declamations of the Iesuits they will tell vs that yet wee are not mercifull and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes in tearing chopping and burning of them together with the making of their members a prey to the fowles of heauen and the like Is this mercie say they No surely as it is barely looked vpon without searching into the cause Yet when wee doe see many knowne Papists in the Land and none capitally punished but Traitors and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs and when withall we doe consider that we haue no law to put any Papist to death for his conscience sake or if wee haue a law in that ancient Statute of their owne concerning the burning of Heretikes by vertue whereof they consumed vs that yet none of their bodies euer felt those flames when we doe see I say and consider these things we do reioice in our religion finding mercie in it and doe encourage our selues to goe on still both to proceed mildly against them to pitie and to pray for them and by walking holily before them to trie if yet God will haue mercie on them and bring them to know the Truth Vse 2 Secondly Wee learne also from the former ground that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion We know that Rome is spirituall Aegypt Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets We see that her instruments are fire and sword and that her meanes are power and policie by hooke and crooke as we say Euery time the fifth of Nouember returneth it calleth to our minde enough of this kinde if we could forget the Popes practises against the Emperours We know that their partie would haue destroyed our whole State euen the breath of our nostrils and creame of our Land at one blow Wee see also so farre as their close policie will giue vs leaue the crueltie of their Inquisitions They aske vs where is our religion saue in little nookes and corners of the world We answer that they might soone see if they would for it would burst out as the noone day in the midst of their darkest darknesse if their Holy-houses as they wrongfully call them did not deuoure the professors of it so soone as euer they looke out We see also how many men women young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes They dare not for their liues lay this their crueltie aside lest liuing so like open and innocent Doues as we doe in respect of their Iesuited Papists they should soone bring their multitudes into a bunch or two after the Vintage or a gleaning after the haruest As therefore Iaacob said of Simeon and Leui Gen. 49.6 7. in whose habitations were the instruments of crueltie so let vs say to Popery Into their secret let not my soule come my glory be not thou ioyned with their assembly Cursed be their wrath for it was fierce and their rage for it was cruell Ob. It may bee you will say Are they not full of workes of mercy in respect of vs Sol. It is true indeed that they are full in shew yet consider with me three things First If wee should neuer so much abound in them if we should exhaust our goods estates lands and liuings yet it would be nothing in their eyes They account them but morall and not religious workes euen such as Heathens doe worke and all because we are not Papists No maruell therefore though they cannot see what good we doe See Doctor Will. Cat. of good W. in the end of his Synop Heb. 6.10 Secondly Blessed be God there are thousands amongst vs of whom according to their abilities we may say as the Apostle to the Hebrewes God is not vnrighteous that hee should forget their worke and labour of loue which they haue shewed toward his name in that they haue ministred to the Saints and yet minister There are many I say whose bowels of mercy doe carry them to counsell the giddy Consule castâ—ga solare remitte fâ—r ora correct the obstinate forgiue the penitent comfort the wounded