companie blessed the wombe that bare him Lek 11.28 he presently replies Yea rather blessed are they that hear the word of God and keep it In like manner the Prophet David having first premised the inferiour part and outside of an happy condition fearing lest any should of purpose mistake his meaning and hearing the first proposition should either there set up their rest and not at all take in the second or if take it in yet do it preposterously and give it the precedence before the second according to the worlds order virtus post nummos In this respect he puts in the clause of revocation whereby he shews that these outward things though named first yet they are not to be reputed first The particle Yea removes them to the second place it tacitly transposeth the order and the path of piety which was locally after it placeth virtually before 'T is as if he had said Did I call them happy who are in such a case Nay miserable are they if they be onely in such a case The temporall part cannot make them so without the spirituall Admit the windows of the visible heaven were opened and all outward blessings powred down upon us admit we did perfectly enjoy whatsoever the vastnesse of the earth contains in it tell me What will it profit to gain all and to lose God If the earth be bestowed upon us and not heaven or the materiall heaven be opened and not the beatificall or the whole world made ours and God not ours we do not arrive at happinesse All that is in the first proposition is nothing unlesse this be added Yea happy are the people which have the LORD for their God You see in this part there is aliquid quod eminet something which is transcendent Therefore I will enquire into two particulars see both what it is that transcends and what is the manner of propounding of it The manner of propounding it is as I said corrective or by way of revocation the summe whereof is thus much That temporalls without spiritualls in what aboundance soever we possesse them cannot make us truly happy They cannot make happy because they cannot make good They may denominate a man to be rich or great or honourable but not to be virtuous Nay Seneca carrieth it a little further Non modò non faciunt bonum fed nec divitem They are so farre from making a man good that they make him not truly rich because they encrease desire and riches consist in contentation Not he that hath little but he that desires more is poor nor he that hath much but he that wants nothing is rich Yea and we may go further then Seneca They are so farre from making good that they often make evill if they be not sanctified they possesse the heart with vile affections fill it full of carnall and sinfull desires Wheras there are foure good mothers which bring forth ill daughters prosperitie is one Truth begets hatred securitie danger familiaritie contempt prosperitie pride and forgetfulnesse of God In this I might well make a stop but there is one degree more They are so farre from making good that they do not bring good but many evils and inconveniences They bring not the good of contentment but infinite distractions they are aureae compedes as S. Bernard speaks fetters or manicles which entangle the soul that it cannot attend upon better things Nor the good of freedome they do enthrall the soul to that which is worse then it self and it cannot be apprehended how a thing worse then our selves can make us happy Lastly not the good of safetie for they oftentimes expose us to dangers Multos sua felicitas stravit as Gregorie speaks Many men their lives had been longer if their riches had been lesse their happinesse made them miserable consolationes factae sunt desolationes as S. Bernard again Upon these grounds the Psalmist had very good reason to sequester them from true happinesse and by this corrective particle to reduce them to the second place though he set them in the first He knew very well that they are burdens shares impediments to piety as often as furtherances He knew them to be vain and transitory things Prov. 23.5 that we cannot hold They make themselves wings as Solomon speaks They are onely the moveables of happinesse Bractealis felicitas as Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen What 's that S. Austin seems to translate it felicitas fallax a fabulous and personate felicitie Nay not onely fallax but falsa fictitious spurious deceitfull which leaves the soul empty when it most fills it that being most true which the same Father adds felicitas fallax major infelicitas falsa felicitas vera miseria Therefore that I may shut up this point let this be the use of it We must learn from hence to regulate our judgements according to the wisdome of the Spirit revealed in the word And that we may do if we keep to Gods method and set every thing in the due place where God hath seated it Now the Scripture constantly doth give the inferiour place to these temporall things If to come after be inferiour it sets them there Seek first the kingdome of God c. Matth. 6.33 If to be below be inferiour it placeth them there Set your affection on things above c. Coloss 3.2 Even gold and silver the best of these things they are seated under the feet of men and the whole world under the feet of a Christian Rev. 12.1 to teach us to despise it Lastly if to be on the left hand be inferiour the Scripture reckons them there too they are called the blessings of the left hand to teach us to give them the same place in our affections In one sense we may put them on the right by using them to God's glorie but in love and esteem they must be on the left S. Hierome illustrates it by this similitude As flax when it is on the distaffe it is on the left hand but when it is spunne into yarn and put on the spindle it is on the right so temporall things in themselves when first we receive them they are as flax on the distaffe all this while on the left hand but spinne them forth and use them to God's glorie they are as yarn on the spindle transposed to the right Thus we must learn to order them to the right hand onely for use to the left for valuation Otherwise if we pervert God's order and put them on the right it is to be feared they will set us on the left at the day of judgement if we elevate them above they will keep us below and make us come after if we set them before The highest place they can have is to be seconds to pietie here holy David placeth them though he mentions pietie last yet he giveth it the precedence in this word of revocation Yea happie that is Yea first yea more
hath turned to us in mercie when we have been in trouble wee have prayed and he hath heard us wee have confessed our sinns and he hath given us pardon things have succeeded well Nay there is the bond of example see it in many holie and wicked men there was never any that returned to God Rehoboam Manasses who not the Prodigall the Publican when he returned no sooner he thought of turning to God but God turned to him We have that bond of incouragement to move us There is the bond also of hope hope is grounded on the promise of God he hath promised to turne if we turne Lastly there is the bond of feare to prevaile if love will not feare may prevaile let that bond move us that is a great obligation we are in danger if wee turne not he hath Whet 〈◊〉 sword and bent his bow he hath prepared the instruments of death he still hovers to see if we will returne and he forbeares and though we have been desperate in committing sinne let us not be desperate in impenitencie and though wee have been unhappie in sinning let us be happie in returning For simplie speaking sinne is not so damnable as going on in sinne it is not so fatall and mortall to sinne as to cotinue and goe on in sinne As it is with health and phisicke a man were better want health then want phisicke if a man want health there is hope of recoverie if he have phisick but if he want phisick there is no hope of recoverie So repentance is the phisick sinne is the disease it is not so much danger to sinne as to be impenitent repentance that is the physick if a man sin there is a way to pardon but if he be impenitent there is no pardon impenitencie excludes pardon Therefore feare should make us turne to God Impenitencie is that only sinne that is damnable and mortal impenitency is that that shuts the pits mouth impenitency is that that settles us on our lees that hardens our hearts and makes God absent himselfe for ever it makes judgements irrevokeable impenitencie seales up the den of the Lyons it rols the stone to the doore of the Sepulcher it leaves no possibilitie of forgivenesse it makes sinne infinite and uncureable Therefore let us not drowne our selves in that estate that will shut us out from all hope not only of having judgement diverted but of having sinne pardoned O! it is a theame that we should alway thinke of and never end speaking of it is the summe of the Law and of the Gospell the effect of Gods grace of his punishments it is that that God expects at all times from the best men from the most wicked men Therefore to shut up all with that excellent speech of Zephanie Zeph. 1. Gather your selves together O Nation not desired It suits well with us thus far gather your selves together O Nation not desired We are a Nation not desired as the case stands What then Forsake your evill wayes leave your sins turn from your iniquities and seeke Gods face it may be you shall be hid in the day of the Lords anger There is another It may be like that of Amos it may be you shall be hid it is true now it is but it may be It may be the day is past the day of returning Time was when there was more then probabilitie it is to be feared now God is gone too farre he hath wrestled so long that he will not be now intreated yet for all that yet it may be peradventure God will turne we know not he is rich in mercie let us not be wanting to our selves if that succeed not that he returne from this plague yet he will turne from his wrath to those that feare him Let it be done with one consent all the people as one man with one mind and voyce turne from sinne if there be any prophane let him turne from blaspheming Gods name if there be any Drunkards of Ephraim let them turne from their revelling and not only Drunkards but Sippers that tipple and wast their time and credit and dream over the pot those are worse then Drunkards for they doe but wast that estate they have before men but the other wast that precious time that they should get salvation in their hearts are after wine if there be any that neigh after their neighbours wives any adulterous seed any that have hands of blood and oppression those that grind the faces of the poor those that have fingers of coveteousnesse men that have fraudulent hands that practise the mysteries of their Trade let them turne from their evill wayes Gather your selves together O Nation not desired forsake your sinnes and come to the Lord It may be you shall be hid in the day of the Lords anger That is the summe of this exhortation to this first dutie that the Prophet gives in these words Turne to the Lord and in turning Take to you words SERMON II. Hosea 14.2 Take to you words and turne to the Lord say unto him take away all iniquitie c. THERE is no commendable vertue but it is beset with extreames on both hands one on the right hand and another on the left For morall vertues it is evident and for naturall habits whether they be outward or inward we may instance but in one for all that is The gift of speech it hath extreames that hedge it in both wayes There is one extreame in the defect that is Silence and of that it is that the Prophet accuseth the Shepheards of Israel that they did betray the salvation of the people by their silence they were as dumb Dogs that could not bark And the other extreame is in excesse and that is called much speaking and of that Solomon tells us in the Proverbs in multiloquio c. In the multitude of words there never wants sin It is so in naturall language and in civill kinde of speech and it is so also in the spirituall language and in the conference we have with God Prayer is the language of the heart and it hath extreames on both hands For the extreame that is in excesse Christ toucheth it in the Gospell he tells us of the Pharisees that thought they should be heard for their long prayers and much babling that is one fault And for the extremity in the defect we have it in Job 21. and Job 32. where he complaines of prophane persons those that God was not in their thoughts and so not in their tongue to speak of him with reverence Who is the Almighty that we should serve him or what helpe is there in the Lord that we should pray to him The Children of Israel were guilty of both these extreames and that kept them that they could not hit the mediocrity to observe a good decorum in prayer to God For the multitude of their words the Prophet Malachy sets it down Chap. 3. they were come to that height they durst reason with
forth and surpasseth all other his attributes it is that that glorifies God most that honours him yea that God himselfe hrnours most His grace and goodnesse appeared in the creation of the world that was a great mercy mercie budded out then but that was not so great a mercy as the pardon of sinne For nullitie though it be farre off from God yet it is nearer God then sinne and iniquity is because that is more repugnant and contrary to his nature it is more to pardon a sinner then to create a world it is more to pardon one sinner then to make a million of men It is over his works of power over his works of justice Justice is seen in punishing of sin God shews his power in that but there is a greater power seen in the pardoning of sinne it is plain His power in executing of justice it is as the strong man but his power in magnifying his mercy is as the stronger man for it binds the hands of justice the stronger man comes and binds the strong man Grace and mercie are the stronger attributes stronger then justice though both be the same in God yet in manifestation it prevailes and exalts it selfe against justice If Gods power be seen in punishing much more in pardoning because mercie conquers justice Besides see it in our selves for a man that punisheth another it argues he hath power over another but he that pardons him that deserves to be punished shews 〈◊〉 â—ee not only hath power over another but over himselfe because pardon is both an evidence of that power that should have been in punishing and of a further power in sparing So the force of mercy is double to that of justice it magnifies Gods power more it is the last act of divine justice the pardon of sinne Therefore in Scripture mercie hath the prerogative above all other attributes in many respects Of antiquity it is older in regard of manifestation we speake still for mercie and love budded out in the creation of the world we speak of the effects of it but justice was not manifested till man had transgressed It was one day older in the manifestation then judgement was then judgement took place when Adam transgressed mercie was before It hath the prerogative of alliance for though the justice of God be himselfe as well as his mercie as all is but one act in God his justice and wisdome and power and merciâ— all are himselfe yet mercy is his more proper work Therefore in Scripture judgment is called his strangâ— work I will bring a strange worke that is I will execute justice He calls it a strange worke as hetrogenicall and contrary to his nature he is forced to execute judgement our sinnes compell him If it were not for sinne he would not manifest judgements Though both be naturall yet mercy is more naturall in regard of the effect of it It is nearer Thirdly It hath the prerogative of latitude it hath a greater extent he executes justice seldome and upon some few all men tast of his mercie There is no judgement that God executes but mercie is mingled with it Goe over any that were executed since the beginning of the world still there was mercy in it but there is mercie often manifested when there is no judgement in it Here is the difference judgement is never entire but there is some mercie in it mercie is alway entire and there is no mixture of judgement in it See the effects in regard of extent God saith he will punish to the third and fourth Generation the Fathers upon the Children that is a long time but it is nothing to his mercie I will shew mercie to thousands of generations A thousand Generations is longer then the world shall last For there were but 42. generations from the Creation to Christ a hundered generations is like to be longer then the world shall last yet God will be mercifull to thousands of Generations if it last so long or if not hee will be so for ever a large periphrasis Mercy hath the prerogative of extent It hath the prerogative of honour it honours God more and God honours it more He makes mention by his spirit in Scripture when he mentions judgement and mercie mercy goes first My song shall be of mercie and judgement Mercie and truth are met together still mercie is first God gives it the prerogative Nay usually he mentions merâ—â—twice for once righteous Gracious and mercifull is God and righteous And at the last day when these two attributes shall be placed at the two hands of God wee shall see which attribute hath preheminence that hath the highest honour to stand at Gods right hand judgement shall stand at his left hand among the vessels of wrath mercy at his right hand among the sheepe and the elect Last of all it hath the prerogative of duration for though condemnation speaking of eternall condemnation and eternall life though condemnation be a line of as great length as eternall life that lasts for ever yet speaking of temporall punishment compared with the mercie of God so we see mercy out-lives justice in all the expressions of it and that by a great disproportion It is a great disproportion between yeares and months In Rev. 11. The holy Citie shall be trodden down 42. months but they shall reigne with me for a thousand yeares Though moneths be not moneths in that place I come not now to examine the meaning of moneths but see the comparison there is mercy for a thousand yeares there is judgement for 42. moneths they shall be troden under foote but they shall reign a thousand yeares It is a greater disproportion that is betwixt weeks and yeares see that in Dan. 9. Seventy weekes are determined for the transgression of my people that I may compasse them with everlasting kindnesse Seventy weeks are determined for transgression God measures judgements by weekes but hee reckons the continuance of his mercy by many yeares by ages by everlasting duration there shall be everlasting righteousnesse Yet further there is a greater disproportion between yeares and dayes yet in Isa 63. The day of revenge is in mine heart and the yeare of my redeemer is come Here is the day of revenge the yeare of redemption The day of revenge is in mine heart There days are years and years are dayes but in the expression of them God exalts mercie that wee may see it hath a larger sphere to move in Yet further there is a greater disproportion between a moment and a yeare nay between that and eternity For a small moment have I corrected thee but with everlasting mercie I will receive thee as it is in Isaiah God threatens to punish for a small moment but his mercy endures for eternity Now to sum it up the Prophet would make them understand thus much that nothing magnifies Gods grace and goodnesse more then the pardon of sinne that they might professe it that they might make it
any man should be ignorant he doth not reserve the knowledge as long as he doth the thing the thing shall be given then it is promised now in the meane time it is God that hath promised it it is God that gives it That is the first thing that the Apostle implies Then if we look to the manner of the conveyance it is in this word it is by promise it comes to us by deed by good deed good assurance There is no better deed then that that is written by the Finger of God and sealed to us by the blood of Christ The promise depends both upon the merit of Christ and upon the truth of God He lets us see therefore the conveyance in this word that though we cannot yet come to see the glory of the crown in the thing we may see it in the conveyance and promise As he that is the Heire apparent to any great matter but is not come to the possession though he cannot behold the inheritance as his owne with the eye of sence he may with the eye of reason if he cannot read it where it is Scituated he may in his deeds and conveyances It is all that the Saints had to shew for Heaven when they were on Earth they could see Heaven in the promise they could see and read it in the conveyance Abraham did see Christs day and he that sees Christs day of his first appearing by faith can see his second appearing The Apostle tells us Heb. 11. of all the Saints in the Old Testament though they inherited not the possession of the promises they saw them a far off in the tenure of the promises God deales with us as he did with Moses because he would not bring him to the Land of Canaan he carries him to the Mount and shews it him there he shews it in a Vision in the Vision and glasse of the promises before he translates us he shews us what Heaven is Indeed when we come to Heaven there we shall see from the Mount of Vision but here we may look from the Valley of Vision that we may know what the conveyance is whence it comes the Apostle adds this word The Crowne of life the Crowne promised Yet he tells us not where it is promised nor in what place of Scripture The Apostles were full of quotations yet sometimes they did forbeare them too It had been but an easie labour but yet it was needlesse being a promise of a thing so precious as indeed all the promises are precious promises as the Apostle speaks being a promise so precious he supposed that every man that was conversant in the word of God would be sure to treasure up these Scriptures of all Scripture promises and of all promises those that concerne Heaven are most precious A man that accounts the Book of God a Jewell the most precious of all the Jewells are these promises that concerne Heaven He supposed that every man would pluck these and treasure and lay them up in the Store-house of his heart that he may pick comfort from them in the time of need he names them not therefore that every man might get these It was needlesse in another respect too there is hardly any Booke in the whole Bible in which there are not promises of â—alvation It is the sum of both Testaments there are promises of the Crowne of life every where In the Psalmes oft times With thee is the Well of life In thy presence is fullnesse of joy and at thy right hand there are pleasures for evermore When I awake I shall behold thy face in righteousnes You have it in the Book of the Proverbs oft repeated Length of dayes are in her right hand and in her left hand riches and glory You have it in the Prophets oft Those that are just shall shine as the stars of the Firmament in glory It dropt oft from the mouth of Christ and oft from the mouths and pens of the Apostles What need was there to point out any place where the promise was made when it is made in every place A man cannot open the Bible almost but he shall hit on it God would plant this foundation of faith in every part any man that is not conversant in reading the whole let him cast his eye on any part he shall meet with this there are frequent iterations of it it was renewed daily being the grand promise of the rest it was fit it should have many repetitions and many renovations There was no way it could be conveyed to us by any assurance but by promise even the least blessings there is no blessing that we look for in act but it is conveyed by promise If it be comfort to a distressed man that is oft repeated Come unto me all you that are weary and heavy laden and I will ease you If it be the promise of support and strength in sicknesse that is repeated He shall make all his bed in his sicknesse What say I more If there be promises of lesse blessings there must needs be of the greatest that that comprehends all in it the promise of glory the Crowne of life it is the course that God observes in Scripture he gives all by promise he gives it twice because he would be sure to give Heaven to us he gives Heaven in the PROMISE that is Heaven in hope and then in act that is in possession and fruition There is a great deale of reason if we look on our selves or on God First look on God it was fit he should give it by promise Partly for the better testification of his truth that he might appeare to be Deus verax a God of his word The truth of God could not appeare unlesse there were a word to make good and fullfill his gift and that could not be but by promise this glorious Attribute would fall to the ground but for that there might be some suppositions of him to be a God of infinit goodnesse and purity but we had not had experience of it but by promise And then for the demonstration of his wisdome that he would not give Heaven without advise and deliberation and not as we give rashly He took counsell the gift of glory is a work of counsell a work of counsell in the first ordaining Ephes 1. We are predestinate according to the Counsell and purpose of his will God doth all advisedly as he begins with counsell so he carries it along with counsell there is no better testimony of his wisdome then to give it first by promise he disposeth it by degrees that he may appeare to be a wise God he gives it by deliberation and therefore by promise Lastly for the better demonstration of his goodnesse that he might appeare to be Deus bonus Promise is a kind of debt he that gives a promise makes himselfe a Debtor Whereas we are all Debtors to God debtors to his justice in regard of our sins debtors to his love for
stand for ever page 323 Every Every grace why needfull for every man page 357 see Love Evidence Evidence of grace to be prayed for page 133 Evidences see inheritance Evill Good and evill the bounds of all duty page 127 Difference in suffering for good and evill page 212 see confession Examples Examples of those that sped in prayer page 13 Examples of turning to God page 24 Excellent The way to be excellent page 332 Excellency of Creatures by their motion page 337 Exigent What course the Saints tooke in exigents page 381 Expectation Angells desire from expectation page 528 Experience Experience of those that have sped in Prayer page 12 Bond of experience to turne to God page 24 Best knowledge gained by experience page 246 Eye Hope as an eye page 268 Lifting up of the eyes a duty page 383 Eyes of body and mind lift up to God page 385 The inward disposition will appeare in the eye page 388 What eyes we must lift up to God page 390 Servants must doe service with their eyes page 392 see body mind prayer soul F Failings see Ministers Fained Judgements diverted upon fained Humiliation page 43 Faith Promises the support of faith page 265 From faith to faith what page 354 Feare â—ond of feare to turne to God page 24 The word called the feare of God why page 286 No feare in good Angells page 518 Feeble see hands Fervent Fervent words to be used in Prayer page 58 Few There are few that will suffer Tribulation page 226 see grow Finall Repentance a finall turning page 9 Forgivenesse True repentance alway meets with forgivenesse page 16 see just Formall Formall Christions how they turne to God page 8 see universall Formes Formes of Prayer necessary page 64 Arguments for set formes of prayer page 65 Formes of prayer usefull in publike page 66 Formes in Scripture for severall duties page 67 Forcible Forcible words to â—e used in confession of sins page 47 Free The Crowne of life a free gift page 283 Furnished The heart a furnished Room how page 482 G Gift give How we are said to give any thing to God page 147 All inferior good things are of gift page 240 see free Glory glorifie Words in Prayer Glorifie God page 54 From glorie to glorie what page 354 God Every grace from God page 179 Men tempt God how page 248 God the Donor of the Crowne of life page 260 We must imitate God in our growth page 370. Excellencies of God how set forth page 409 see wanting service heart good goodnesse Gods goodnesse in the pardon of all sins page 73 We must not onely shun evill but doe good page 225 Goodnesse of God testified in his promises page 264 see confession evill pardon Gold Why the Elders are said to have Crownes of gold page 231 Grace graciously To be received graciously what meant by it page 111 Gods grace enables us to praise him page 178 Tribulation accompanies grace page 253 Perticular graces for perticuler states page 356 see imperfect pardon heaven God grow honour Great greatnesse Greatnesse makes men to neglect goodnesse page 435 The Mysterie of the Gospell great page 527 Grieved How Angells are said to be grieved page 509 Grow growth Who they be that grow in grace page 333 Few grow in Christianity page 334 Vitall motion of a Christian is his growth page 338 Severall comparisons of a Christians growth page 340 Grace compared to growing things page 342 Growth in grace the best triall of a Christian ibid. Spirituall Strength gotten by growth page 347 Several pleas that hinder growth page 364 Meanes of growth many page 366 Men desire to Grow in every thing but in grace page 367 What cours we must take to grow page 368 Motives to spirituall growth page 369 see declining God soule Guest-Chamber see chamber church heart H Habits Christians must grow in the habits of grace page 356 see Act Hand Hands lift up to Gods commandements what page 315 Hands lift up what it signifieth page 316 Hands feeble what page 321 Servants eyes to the hands of their Masters why page 393 Hand the instrument of government ibid. See heart soule Happinesse The right course to happinesse page 224 Healing Gift of healing given to the Apostles page 110 Heart No sacrifice acceptable without the heart page 161 The heart the chiefe in all duties page 164 Hands figuratively the heart page 319 The heart Christs guest-chamber page 453 None can work on the heart but God page 469 See furnished large upper Heaven Desire of grace in heaven how page 132 The word assures us of heaven page 292 Perseverance borders next upon heaven page 336 The lifting up the eyes a token of a heavenly heart page 389 Difference betweene earthly and heavenly things page 533 See perseverance Heifer Israelites compared to a heifer why page 160 Heritage An heritage what it is page 290 Gods word an heritage how page 291 Holy Holy words to be used in prayer page 58 Honour Mercie honours God most page 114 True honour in heaven page 229 The greatest honour in heaven ibid. God honours every grace page 270 Growth honourable page 370 Studie of the mysteries of salvation honourable page 497 See Servants Hope The bond of hope to turn to God page 24 Promises the support of hope page 265 The use of hope page 267 Comfort that comes from hope page 422 See Anchor eye watchman Humane The Angels desire to see the humane nature of Christ page 50â— Humility humiliation Humble words to be used in confession page 44 Tentations to be endured with humility page 210 see feyned â— Jewes Jewes mistake of Scripture page 171 Ignorant God doth not try men because he is ignorant page 250 The Devill â—gnorant of Christs passion before it was page 493 Inheritance Heaven the inheritance of the Saints how page 291 Evidences inheritances how page 292 To claim Gods word as our inheritance page 294 Inheritances how sought after page 296 Incarnation The incarnation of Christ the studie of men and Angels page 490 The Devill ignorant of the incarnation of Christ till it was accomplished page 494 Impatience Impatience the inconvenience of it page 215 Impenitency Impenitencie the cause of it page 21 Danger of impenitencie page 25 see pardon Impression The most lively impressions of God in his word page 309 Imperfect Grace imperfect page 120 Impropriators Against impropriators page 478 Iniquity Iniquity what page 70 Intelligent Intelligent words to be used in prayer page 59 Instrument God not tyed to instruments page 421 Joy Things prized as they bring joy page 279 A Christian in this world hath his joy page 298 The glory of heaven set out by joy page 299 Christians have the best joy page 300 To joy aright a hard thing page 303 Angels desire grounded on joy page 534 Reasons of Angels joy page 535 To joy in heavenly things page 537 See Carnall within Journey Christians have a long journey to goe page 349 Hindrances in that
how shall I now defile them I have found the smart of sin I have put off the garment of the old man the Serpents skin is now gone I am made partaker of the fleece of the Lamb there is another garment of the robe of Christs righteousnesse is drawne over me shall I take my old raggs againe shall I take that which I have put off I have bathed my feet my affections I have washed my hands in innocencie I have washed my heart in the laver of epentance with that laver that begot repentance the blood of shall I defile my selfe any more in the wayes and workes of sinne this is the language of repentance it leaves sinne to turne no more to it Here in a true convert differs from a formall Christian he will turne for a time when Gods hand presseth him when he is driven to an exigent and etremitie he will leave his sinne but as a man puts off his garments at night when he goes to bed to take them when he awakes He leaves sinne in the night of affliction and tribulation but when the storm 's over he takes it againe to himselfe Such Christ speakes of in the Gospell they are compared to dogs and to swine to dogs that returne to their vomit and to swine that returne to wallow in the myre scuh as the Apostle saith that having escaped the intanglements of the world are defiled again the second time Such a one was Lots Wife that turned from Sodome but looked back againe such a one was Demas that left the fellowship of the world and imbraced the fellowship of the Apostle but his resolution held not out after he left the fellowship of the Apostle and betooke himselfe to communion with the World But on the other side a true penitent doth not so after he hath tasted once of the sweetnes of grace after he hath gotten assurance of the pardon of sinne it begets in him such a detestation and hatred that though he fall into any of those sinnes that cost him the plowing up of his fallow ground and the breaking of his heart he would not change the comfort of his estate for the pleasures of all sinnes though they were not for a season but for eternitie repentance is a finall change so we see the phrase cleared repentance and prayer is a turning The Prophet saith Turne to the Lord that is turne your lips to him offer the sacrifice of praise and turne your hearts to him too offer the sacrifice of a contrite spirit so much for the meaning of the phrase I come to the second that is the Propositions that arise from this dutie of action The propositions are two that arise clearely The first Proposition is this that In publique calamities that are threatned or sent upon a Land there is no hope of having the judgement or punishment removed except there be a turning to God by prayer The Prophet saw the judgement and their miserie and he chalks out the meanes to prevent it The first meanes is this the turning to the Lord that is the summe of all there is no hope of removing the punishment except wee turne te God by prayer That is the first and that is the way that the Scripture chalks out to us in diverse places after a diverse manner It shewes it us sometimes by vertue of the precept God hath commanded us Call upon me in the day of trouble and I will deliver thee when trouble is nigh at hand when any affliction perplexeth thee when thou groanest under any calamitie loe God himselfe shewes thee the way and that is this Call upon me in the day of trouble that is pray to me turne to me by prayer that which he cals there Call upon me is here Turne to the Lord they are both phrases equivalent It is not only by precept but it is set out by promise the Scripture chalks out this by promise take one for all 2 Chren 7. That will suit with our occasion and this Scripture There God makes this promise If I shut heaven that there be no raine or if I command the locusts to devoure the Land or if I send the pestilence that it break forth If yet they shall turne to me and seeke my face and pray to me and forsake their evill wayes I will heare from Heaven and pardon their sins and heale their Land There could not be a more gracious promise nor a more ample promise it is not only in generall if that my judgements shall break forth on them for then it may be they would have wanted understanding to have applyed it in particular judgements therefore God instances in such and such judgements they may stand for all in time of famine and drought if there be no raine and if because there be no raine there is no plentie if they be not only in famine but pestilence he sets the meanes whereby he will be induced to withdraw these judgements If they seeke my face and turne to me and call upon my name and forsake their evill wayes There are all the particulars of dutie Then there are all the particulars of deliverance I will heare from Heaven and pardon their sinnes and heale their Land that is I will remove the judgements and not only so but take them to grace and favour so it is chalked out by promise as well as by precept Nay not only by promise but it is chalked out by Testimonie and experience take Davids experience for all for David was one that shewed more experience of the knowledge of Gods wayes then any other First there is the experience of his owne person 2 Sam. 22. When I was in distresse I called upon the Lord I cried to God and he heard me out of his holy Temple and my crie entred into his eares See David in distresse called upon the Lord and he heard him If we will not believe his experience for himselfe let us see it for others That he sets down in diverse psalines in generall words that The righteous crye and the Lord heares them and delivers them from all their troubles The order is this when the righteous are in trouble they crye to the Lord and he heares them and his hearing is his answer and his answer is deliverance out of trouble See yet if the generall will not serve if Davids experience will not serve see it in particular Saints Psal 34. This poore man cryed to the Lord. It is worth observing that David breakes out into such an abruption of phrase he named none before if he had spoken before of one of exceeding pietie and predicated this of him This pooro man wee might say as the Eunuch to Philip Doth the Prophet speake this of himselfe or of some other man but it is a phrase ordinarie in the Psalmes therefore take notice of it it is in another Psalme Her foundations are upon the holic hill a man would wonder who he speakes of but he knew wee must
take away our iniquity and we will give thee the Sacrifice of righteousness Take away our iniquity of cruelty and we will give the Sacrifice of mercy take away our iniquity of falshood and we will give thee the Sacrifice of truth take away our iniquity of ingratitude and we will give thee the Sacrifice of Thankfullnesse Powre thy grace on us and then we will blesse thee and blesse thee in a plentifull manner we will pay thee of thine owne give us thy grace and we will give it thee againe It is thy grace and not ours let it be thine in giving and receiving O Beloved In these times of unthank fullnesse and prophanenesse we have lips to curse God not to blesse him O the sins that the stones of every Street cry against in this Citty that there is never a Foot of any Wall free but there is an Oath scrabled and dawbed on it it is that that defiles the dust you tread on and the Aire you breath in it is impossible there should be a pure aire where there comes so much pollution from so many blasphemies in every corner of the Streets every day millions of Oaths and execrations Shall we think that God will not be avenged on such a people as we are that neither Law nor Conscience nor feare of Hell nor plague can yet keep us back from going on in that unprofitable sin that brings no advantage to us It becomes us to look to God in this perticular that he would reforme us in this because the Sacrifice of praise must come from him We live in an unthankfull age besides none looks to God to give him retribution for his mercies How hath he dealt with us graciously in the last sicknesse Have we given him the Calves of our lips since Have we beene so zealous in offering the Sacrifice of praise No no it may be this second sicknesse is to punish our ingratitude for that O yet returne As prayer will turne away judgements so will thankfullnesse let us offer him now the Sacrifice of that glory that belongs to him for that judgement it may be he will deliver us if not we shall blesse him in Heaven if he doe we shall blesse him here and say with them in the Prophet O take away iniquity and receive us graciously remove our sins and remove thy judgements remove our sins that we may have accesse to the Throne of grace remove our iniquities and then we will give thee the Calves of our lips THE Sufferers Crowne DELIVERED In Foure Sermons on James 1.12 BY That Learned and Reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuell Colledge and late Preacher at PETERS POORE in LONDON James 5.11 Behold we count them happy which indure c. LONDON Printed by Matthew Simmons in Aldersgate-Street 1650. SERMON I. James 1.12 Blessed is the man that indureth temptation for when he is tried he shall receive the Crowne of life which the Lord hath promised to them that love him WHAT the scope is of these words you will very well understand by reading of them The Argument of them is concerning temptation an usefull argument to be knowne of what kind of temptation soever we speake though it be the temptation of Seducement A Christian is no where safe but as St. Ambrose well Temptations haunt us daily in what place or in what Action soever we are conversant If we speake here of the Temptations of Afflictions these times will very well call for this Argument We are now under Gods owne hand he hath brought us under a State of suffering we had need therefore to furnish our selves every way because we know not how these sufferings may yet be seconded for they yet continue It is a usefull Argument and being so usefull that is the reason that the Apostle James here gives it a full handling and Explication And indeed we may call it his peculiar argument for none of the holy Penmen wrote or spake so entirely or largely of this Argument as this Apostle which is observable in all the Apostles that however it is true of each of them what was said of Tullyes Oratory that they were able being indued with the Spirit from above to speake of every point of Doctrine that doth appertaine unto Salvation and left none untouched that was necessary to be knowne yet there was none of them but had some particular Argument that was peculiar almost to himselfe in which he did excell St. Paul went thorough the whole Doctrine of Divinity yet there is one Argument in perticular that is peculiar to him the Doctrine of Justification that he handles above the rest St. John hath one Argument that he was peculiar in the Doctrine of Love St. Peter of Judgement St. Jude of Apostacy St. James of Temptation That you may see it is his peculiar Argument in this narrow compasse of words I have read he name the word at least six times he sets it downe in all the severall parts he defines what it is that is called Tentation he divides it into the severall Branches The Temptation of Seduction The Temptation of Probation Or tryall of these severall kinds he gives the severall Amplifications Of the Temptations of Chastisement he shewes the end that they are sent to us for to try us and when that tryall is wrought though the premises be very sharp yet they alwaies end in a blessed Conclusion in blessednesse and in the Crowne of life For the Temptations of seduction he shewes the Originall of them both Negative they are not from God God cannot be tempted nor tempteth he any man Affirmative they are from our owne corrupt lusts and noysome concupisence Every man is tempted when he is drawne away by his owne lusts and enticed There is the summe of the words so that in short it is a Compendium of the Doctrine of Temptation set downe in three Theologicall formes or elauses A word of Support A word of Prevension A word of Information And all these of speciall use for Edification First because when God doth afflict and correct us we are most of us too prone to think his hand is heavy on us and complaine of hard usage to thinke our afflictions sharp and irk some therefore for this the Apostle useth a word of Support and incouragement to establish our hearts that we doe not think them long bitter and sharp because they are onely sent for tryall and in the end rewarded with a Crowne and that Crowne the Crowne of life In the second place because we are unacquainted and Ignorant of the dealing of God towards us and too prone to charge him foolishly as if he were the Author of seducing temptations because he is the Author of afflicting therefore for this end he lends us a word of prevention and anticipation to keepe us off from entring into such considerations and thoughts Let no man when he is tempted say he is tempted of God
resolves to keep all therefore he saith he loves all If we will get his resolution to keepe them we must get it to love them here is the first thing what he had done for the time past I have loved it is but transient and occasionall therefore I will not stand longer on it The second is not onely a testification of what he had done but of what he would doe set downe by two resolutions First in the first part of the words My hands will I lift up to thy Commandements which I have loved here is love the Load-stone and the hands though they be feeble will follow after love the Proverb is now altered it is not Vbi amor ibi oculus I will lift up mine eyes but my hands his heart was enlarged and his hands were lift up he shews his love in the outward parts as well as in his affections I will lift up my hands to thy Commandements which I have loved A new expression and hath not a paralell that I know of in all the Scripture therefore it will not be so easie to give the proper and true grounded meaning of it why it is set in this forme I will lift up my hands to thy Commandements There are other wayes it might have beene varied and then the meaning would be easie if it had beene thus I will lift up my eyes to thy Commandements to lift our eyes to Gods Commandements is to apply our selves to the reading and learning of them and to study of the mysteries of the Kingdome of Heaven Or if it had run thus I will lift up my heart to thy Commandements there are many paralell places for it To thee O Lord will I lift up my soule he that sets his heart upon God sets his heart upon Gods Commandements the heart will be lift up though it move not in the body it can goe up to Heaven and ascend to the place from which the Commandements come to the â—hrone of God but it is not so I lift mine heart or I lift mine eyes if it had run thus I will stretch forth my hands to thy Commandements there might have beene a faire account to stretch out our hands to thy Commandements to apply our selves to practise for a man to imploy himselfe to and imbrace it and delight in it The 〈◊〉 Land shall stretch forth their hands to God that 〈◊〉 a phrase paralell in that sence but it is no◠〈…〉 Lastly if it had run thus the sence had been easie I will lift up mine hands unto thee we lift up our hands to God in prayer and the proper gesture of Prayer is to spread and lift up our hands even Aristotle himselfe foresaw so much and it was the practise of the Heathens as appeares in Homer Horace Virgill and other Poets but Aristotle heare him for all when we goe about to make our Prayers we stretch forth our hands to Heaven or lift them up the proper gesture of prayer is to lift up the hands Paul shews it 1 Tim. 2. I will that men pray in every place lifting up pure hands The lifting up of the hands is put in Scripture for Prayer but it will not beare it so it is not good sence I will lift my hands in prayer to thy Commandements The Commandements are not the object for prayer to be directed to but God I will pray to thy Commandements we cannot doe so unlesse it be by insinuation we may take it so as a gesture of prayer I will lift up my hands to thy Commandements that is to thee in thy Commandements in the custody of thy Commandements Obedience is a forcible Prayer to God it selfe A man that comes to God in Prayer must bring obedience and so lift up his hands to the Commandements Or else thus I will lift up my hands to thee for the keeping of thy Commandements no man can keep the Commandements but by Prayer it is grace that must come from God and be fetched by Prayer by insinuation We may take it as a gesture but that is not the proper meaning in all these variations the meaning had been easie but there is an Emphasis in both words I will lift up and I will lift up my hands to thy Commandements both words are remarkable Sometimes the lifting up of the hands doth not betoken supplication sometimes it betokeneth admiration the lifting up of the hands when men are astonished and ravished with an object it might be so well there was no mans soule more taken and ravished then Davids when he was in contemplation of Gods commands I will lift up my hands admiring the excellency of the commandements We lift up our hands sometimes when we betake our selves to refuge and David might well consider it as his refuge hee looked over all outward helps he was in affliction and distresse hee leaves all inferiour helps and hath recourse to God and he goes the right way in the way of his commandements The hands are lift up sometimes for comprehension when men lay hold of a thing that is the meaning I have lift up my haands to thy commandements for the laying hold and practising of them both words have an Emphasis First upon the word Elevabo I will lift up it implies thus much the commandements of God are sublime A man lifts up his hand to that that is above him they are of a sublime nature they are sublime commandements they are all above us they are sublime and high in many respects Sublime in respect of the originall they come downe from God The doctrine of John Baptist it was from heaven all the commandements they were given from the mount they are higher then so they are given from heaven from God himselfe they are sublime in the Originall Sublime in the matter of them heavenly oracles dictats of divine wisdome And sublime in regard of the difficulty in keeping of them they exceed humane strength too nature cannot reach them nay nor grace according to that small proportion we receive in this world grace is infirme but nature is altogether impotent Lastly in respect of the scituation of the commandements In truth and in deed we have them in the booke of God but they are written also in heaven Lord saith David thy word endures for ever in heaven Moses Deut. 30. he tels the people the commandement is not farre it is not in heaven but in thee in thy heart and in thy mouth not as if it were excluded from heaven for that is the proper place of it but he speaks by way of dispensation because God made it neere to men when he gave it so he saith it is not in heaven or else it is properly in heaven because it is the Idea of the divine mind will and counsell of God it is in heaven because it is imprinted and graven perfectly in the hearts of the Saints and Angels it is not only perfectly written there but perfectly kept there all the essentiall parts
God are called Statutes because they are immoveable they cannot be altered and changed thereupon it is that you have this Epithite anexed oft in Scripture they are sure and stedfast and faithfull The statutes of the Lord are sure Psal 19. A more sure word of prophecie saith Peter Stedfast promises Rom. 4. Sure and stedfast commandements Heb. 2. It is an epithite still given to shew the surenesse they are called Statutes the Latine word signifies stability the Hebrew signifies visitation that God visits for breaking them yet this is proper they are called Statutes because they are ratified they are firm the things that God hath established Every thing is said to be ratified that stands My counsell shall stand saith God in Isa and out of the mouth of two or three witnesses every word shall be established therefore we stand to it it is the rule and summe of our faith that cannot be abolished it is a thing ratified thy Statutes Statutes is more then precepts they are unabrogable precepts they are Statutes Sanctions Decrees Constitutions If I would enlarge my selfe from this particular I could shew that hence there is an obligation laid to observe Gods lawes because they are Statutes that that God by his decree hath established we cannot nullifie them by our transgressions wee nullifie Gods commandements as much as lies in us as oft as we break them to transgresse the commandements is as much as in us is to cancell that that God hath confirmed and to nullifie that that God hath ratified it is not only to break it by sinne but to break it in the validity There is no man that transgresseth but he wisheth there were no commandements no rule of obedience and piety It is not so with other creatures all other creatures have a law and it is a statute-law because it is a law that they have not broken they all keepe those Statutes that God hath given them and they have nothing but the instinct of nature not only animate but inanimate creatures the Stars keep their courses and the Earth and the Sea keeps it's course and motion of ebbing and flowing as the impression was first made in them when they were created it is a firmer law that is given to man not only that law but the law of Gods commandements He hath given him that law that shall stand more firme for that law of nature shall be abrogated when there shall be a dissolution of all Heaven and earth shall passe the law of nature the law of the creatures shall cease then there shal be a cessation of that but though heaven and earth passe not one jot or tittle not one jot of Christs word shall passe it is Austins observation jod is the least of all letters and the affix is the little dash of it Our blessed Saviour saith there shall not an iota not an affix passe but the least part of Gods commandements shall be kept Then if other creatures keep their law shall not wee much more labour to observe that that God hath given us If wee labour not to keep them as statutes we shal as judgments if they be not done a nobis they shall be executed de nobis if they be not done by us they shall be executed upon us but I will not prosecute the word that that he calls before commandements he calls here statutes A stationary exercise he useth a stationary object I will dwell or stand upon the exercise of thy Statutes The first was for the exercise this for the meditation he contents not himselfe with one resolution or with the second this whole Psalm is nothing but a multitude of holy resolutions and ejaculations take but this one part of the Psalm this one division that my Text is out of see how resolutions come one on the necke of another In vers 46. there is one I will speake of thy testimonies before Kings In the 47th there is another I will delight my self in thy commandements After that he is not content he gives a third I will lift up my hands to thy commandements which I have loved And in the latter part he closeth with a fourth I will meditate in thy Statutes He arms himselfe with resolutions and these two resolutions are subservient one to another the preparatorie act to meditation in Gods statutes I will lift up my hands to thy commandements He first prepares before he falls to meditate he doth not rush upon the sudden as we do in prayer uncivily when we come into the house of God hee fits and tunes his heart he sets the parts in order before he goes to meditate he composeth himselfe his eyes his hands his heart all the whole man before he goes to meditate I will first lift up my hands to thy commandements and then meditate on thy statutes as it is in Psal 51. Before he will sing he will tune Awake my Lute Harp awake my glory and my selfe will awake right early David would not sing before he was prepared he tunes before he sings Psal 45. My heart is enditing of a good matter I speake of the things which I have made touching the King He prepares his heart that hee may get Gods approbation so here before he sets seriously to meditation he puts every affection in a right key and tune and then when he had set all right after he had composed his very gesture his eyes fixed to heaven his hands lifted to Gods throne then I will meditate in thy statutes He sets the most heavenly act on an heavenly object there is no object fitter for meditation then the Commandements there is no act fitter for the commandements then meditation Meditation is the improving of all other exercises spirituall whatsoever meditation is an Angelicall exercise the only exercise or the chiefe that we know of that the Angels exercise in heaven is the meditating of Gods will and wayes and works If we would conform our selves nay if we would attain to the height of Angels it must be by meditation yet we generally the most of us are very negligent and backward in this duty few men know what belongs to meditation or what is the comfort of it those that professe they love God and delight in his commandements though they read sometime and heare sometime they labour not to improve that that they read hear by meditation meditation is come to be the scorn of the world I account meditation is scorned because conference about holy things repetition is a thing in reproach in the world It is true I know those things may be done sometimes as they are out of faction and under pretence of repetition oft times conventicles are made but a modest humble soule will not do things for applause or offence but if we look to benefit our selves by the word of God we will take all helps to remember what we hear and apply it to our selves and we cannot do it without meditation and repetition
glorious names that he is Dominus Virâ—ute it is Translated Lord of power but take the Originall it is Lord of vertue In Mark it is said He is sate downe at the right hand of God and in Matthew it is said At the right hand of power because power and Omnipotency is proper to God he is called in the abstract power The other is by addition the Lord of strength or of power the God of virtue In like manner when the Scripture speaks of the holy Angells this is one name that is given to them they are called Virtutes though the name be taken from strength we Translate it vertues or powers because they excell in vertue though not in inferiors that we call morall yet in those of a higher straine Likewise when the Scripture speaks of Men of Christians it useth these two for equivalent words those that excell in strength and those that excell in virtue The reason is because as Plato well defines it vertue it hath a corroborating quality in it the consolidation and corroboration or strengthening of the mind it is from virtue Therefore virtue and strength are used as words equivalent so eyther way we may read it If thus They goe on to virtue so it carries a very faire construction it lets us see that virtue is at a distance A man that will overtake virtue must make hast Virtue is out of our reach by nature it must be gotten by excercise and action and proceeding It is pretty morall of Symonides when he would describe the House of Virtue he makes it not seated pleasantly but among Rocks and Thornes because it is hard to find Though the fruit of vertue be sweet the way of virtue is full of difficulties And the like morall Plato alludes to when he would set forth that embleme that he would have before the Doore of vertue a Picture drawne alway sweating standing before the Doore of vertue Clemens Allexandrinus sayth the same Because it is not an ordinary motion that we are to use for virtue it is not going or walking but running there must be making great hast a great contention of the whole man for a man to overtake virtue Therefore they goe on to vertue there is a journey to be taken Or else they goe on to virtue to let us see that A spirituall man hath virtue alway in his eye There is the mark he aimes at next to God his mind is on virtue and therefore on virtue that he may come to God There is nothing next to God and Christ that a godly man prizeth more then grace which is a thing that is not onely the consolidation of the mind but the beauty O how amiable are thy Tabernacles Thou art all faire to draw us after thee Tullie would set it downe by three words of the same signification There is nothing more amiable and sweet therefore there is an inviting attracting force in virtue To let us see that virtue is attractive when a man stands at a distance it drawes him forward But I will not read the words so but take them in the second construction They grow up to strength Strength is a word frequently used in Scripture to express the enablement of grace Sometimes we meet with the strength of confidence whereby we are able to rely upon God So David toucheth upon that The Lord is my strength Blessed is the man that makes the Lord his strength To make God our strength is to put confidence in him There is the strength of confidence Then there is the strength of consolation the cure of sorrow St. Paul calls it Strong consolation And the Prophet David when he breathed after it he expresseth it I am a man of no strength that is of no comfort And in another place The Lord is my strength and my portion for ever The Lord should be his Comforter there is the strength of comfort Then there is the strength of grace that is the enablement to goe on in vertue and piety It is a spirituall word drawne from a corporall signification The first signification of it corporall strength is the consolidation of the whole body or of particular parts whereby it is enabled to execute the use of it Vigour and consolidation is the strength of the body So in a spirituall sence the vigour and vivacity of the mind whereby it is enabled to doe good and to shun the contrary to â—eare that which is inflicted this enabling grace is called the strength of the mind So take this construction They goe on to strength because strength is gotten by motion especially if it be moderate That is the difference between corporall and spirituall motion corporall motion adds not but takes away from unlesse it be moderate if there be over much labour and motion But in a spirituall sence there is no motion so great and fast and full of labour but it adds strength the faster we move the more strength we get therefore they goe on to strength for the very strength is increased by motion Then take the other they grow up by strength Strength is gotten by growth men come not to strength in an instant we are not men and strong at once No more is it in Christianity no man is borne and made strong at the same time but we are first Babes in Christ and then men Indeed in the Primitive times when grace was infused immediately then God set examples of those that were strong in Christ and begotten to him at the same time Babes and men Paul in his Conversion at the same time was a Babe and a man and others that had the infusion of the Spirit though miraculously But it is not so now there are many spaces between these two a Babe in Christ and a strong man there must be the ages of growth must be gone through So now to grow to strength is to grow to stature for stature is the basis of strength and age is the way to stature So here now is the thing they grow up to strength that is to spirituall stature to man-hood to these great enablements Here is that we are to take notice of It is not enough to grow but to grow up sensibly to that state and strength as whereby we may be more enabled to doe God more service To doe more work and to dispatch it with chearfullnesse It is that aime that is laid in all sorts of conditions and things in civill things it holds a man is not content to be of a Trade but he would thrive in it In naturall things it holds in Plants first there is seed and then it is sowne and then it takes root and then it springs and spreads and flowers and growes up till it come to seed againe and yeilds increase So these steps and degrees there are in Christianity there is being and life and strength and stature These degrees hang one upon another there cannot be strength unlesse there be stature nor that without
to receive their direction We must not prescribe God leave God to his way though we see things improbable God can work it out we must leave him to his wisedome he will bring things to passe we must not put trust in meanes and rules but leave God to his prescriptions Lastly good Servants beare their Masters name and not onely apply themselves to the Commands of their Master but to the desires of their Master They alway consider themselves to be in that condition that they look to give an account Good Servants they are not onely tender of their Masters temporall goods but of their Masters safety A good Servant will venture his life for his Master especially in a good cause O then let us goe and be like minded put all these together and by the consideration of these things provoke our selves to the faithfull obedience and service that belongs to God Let us mold our selves with these resolutions If we be Servants for shame for shame doe somewhat that belongs to Servants Let us not be content to equall the Coppie but labour to exceed it not onely to say As the eyes of Servants so our eyes but as the eyes of Children to their Parents so are our eyes to God As the eyes of Subjects are to their Prince so are our eyes on God and as the eyes of Sheep are fixed upon the Shepheard so are our eyes on God As the eyes of Creatures are upon their Creator and the eyes of the redeemed upon their Saviour so our eyes are fixed upon the Lord our God In all these relations we will not onely labour to equall the duty but to exceed it and not so onely but more So I have done with the first thing the paralell wherein David endeavours to match the Coppy he had propounded As the eyes of Servants are towards their Masters so are our eyes on the Lord our God And the reason of every word Now the last thing is the date and duration Vntill he have mercy on us There are but two words they are not long in pronunciation but they are very long in signification They are so long that they reach to perpetuity both wayes For first there is no end of Gods mercy that is one word And then there must be no period set of our duty and waiting Vntill he have mercy on us That word seems to be as long as the other Indeed it is true in it selfe it is not long because God is not long in shewing mercy he is quick if we should wait upon him onely till he shew mercy we should wait now and no longer we should cease presently for he shews mercy alwayes No but it is to be continued by many enlargements therefore briefly the sum of both words is this In one word the word mercy David sets downe the scope at which every Christian aimes after the glory of God in shooting up all those Arrows of love and obedience and feare that he sends up to God the end and aime of all is this that he may attaine mercy he looks up to God for mercy Mercy that is of a larg signification we can beg nothing of God which is not mercy If a man be disconsolate he looks to God for comfort If there be a doubtfull heart that looks up to God for resolution If there be a blind heart that looks for illumination of a wavering heart that looks for stablishing all these are mercies because they are all given in mercy Every good thing is a mercy because it is given in mercy If a man be in persecution peace is a mercy If he be in trouble of Conscience ease is a mercy If he be in anguish if he be in any exigent deliverance is a mercy If he be in pangs of Conscience quiet is a mercy All is mercy he that waits on God for mercy waits for every good thing Secondly the other word Vntill shews us thus much what the period is that a Christian sets himselfe in the line of obedience It hath the same period that Donec untill untill he shews mercy Shall we think that David did meane to wait on God untill he had mercy and then to fix his eyes upon the Earth againe No much more then therefore know that the word Donec in Scripture doth not alway signifie a determinate time but an infinite time untill signifies eternity in two places One in the Gospell Joseph knew not Mary untill shee had brought forth her first Borne Son not then nor after because shee continued alway a Virgin But more plainly in Psal 110. The Lord said to my Lord sit on my right hand untill I make thine enemies thy Foot-stoole Doe you think that Christ shall sit at Gods right hand no longer then till all things be subdued in the end of the World and that then he shall give over his session and his Kingdome cease God forbid but untill is for ever So here Our eyes wait on the Lord till he have mercy on us Not as we should make a cessation then when God hath shewed mercy But as St. Chrysostome very well he speaks not onely for a short time as long as God shews mercy but for all times What doe I take Chrysostome heare David expound himselfe Psal 62. My throat is dry my heart is weary mine eyes faile with waiting He looked on God so long till his eyes failed and he gives not over then he waits still A Christian must wait alwayes upon God So that word hath both an inclusive and an exclusive force So shall our eyes wait on the Lord untill he shew mercy That is if he doe shew mercy we will wait or if he doe not If he send it speedily or if he doe not still God is to be waited on We now if God doe not send mercy we will wait on him with contentation or if he doe shew mercy we will wait on him with acknowledgement If God delay mercy we will wait with patience if he speedily send mercy we will wait on him with thankfullnesse we will wait on him till then and much more after Vntill that is I will wait on him then and now and alway we will never end this work So the point is this Aâ— true Christian must not let goe his hold his hope his confidence he breaks not off his Service he breaks not off waiting upon God though God deferre to shew mercie He waits on God in his owne occasions though God suspend and seeme to absent himselfe He waits in all the occasions of the Church If God correct he waits that things may be better if God send blessings he still waits on him that God may continue the mercies Here is the point a Christian must not give over waiting on God especially in cases of extreamity When we come to beg any mercy spirituall or temporall of God if God bestow it on us then we are said to wait till then because then we obtaine our desire we wait for
on him as the eyes of Servants nay not onely so but if that be not enough we wil not onely wait but hang upon him not onely so but in a holy sence wrestle with him by Prayer as Jacob did that he would be mercifull to his People that he would take care still of that little part of the Ark floating on the Waters Nay we will not onely wait upon him as Servants but as Children and not onely with the eyes of Children but with the Teares of Children with eyes fixed and hands spread and knees bowed with lips opening and hearts mounting we will wait upon him that this hope may be fixed in all our faces and shine in all parts thus if we doe we shall make the Text compleat For conclusion of all There are but two things that may perplex us uncertainty and feare Vncertainty that is one wrack and torment and feare is another This hope and waiting will stablish the soule in both Take the rule of both For uncertainty doe as Hezekiah did take these letters of uncertaine rumours and spread them before the Lord. For the feare let us take our selves and cast our selves before the Lord at his Footstoole For the uncertainty let that be the Scripture Habak 2. The Vision is yet for an appointed time but in the end it shall speake and shall not lie It shall come and shall not tarry Though it tarry yet we will wait for it For the feare let this be the word to fix our hearts that David hath given opportunity to handle this day Behold though our feares be great yet our hopes are some therefore as the eyes of Servants look to the hands of their Masters and the eyes of a Maiden to the hands of her Mistresse so doe our eyes wait upon the Lord our God untill he have mercy on his people THE Geust-Chamber DELIVERED IN TVVO SERMONS BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuel Colledge and late Preacher at PETERS POORE in LONDON Matth. 22.4 Behold I have prepared my dinner my Oxen and my Fatlings are killed and all things are ready Come into the Marriage LONDON Printed by M. Simmons in Alders-gate-streete 1650. SERMON I. LUKE 22.11 12. And ye shall say to the good man of the house the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples And he shall shew you an upper Room furnished there make ready THIS Text is not the Scripture for the day but it is next of kin to it it is the Story for the day though not the Chapter for it is the very same Story that out of another Evangelist is appointed for the Gospell of this day and you lately heard it read to you But I chose rather to handle it out of St. Luke because that part which makes for my purpose is more fully set downe by him And indeed betweene the two Evangelists in the recording of the Story we shall find that there is some difference though it may be easily salved For St. Matthew in Chap. 26. he so relates it as if the motion of preparing the Passover came first from the Disciples of Christ but St. Luke in this Chapter he so relates it as if the motion of preparing the Passover came first from Christ but the very next words doe make it plaine to us where he shews that the first motion of the thing came from Christ but the first motion of the place came from the Disciples of Christ Therefore St. Matthew when he tells us of the Disciples of Christ propounding to their Master concerning the preparation of the Passover I suppose the first precept went from Christ he gave them charge to goe and prepare as it is in Luke then they goe and propound the Question concerning the place Where wilt thou that we prepare And both these considerations even in the entrance of this Scripture might be usefull for us for in the Narration that is made by St. Matthew we have here propounded to us what is the duty of a godly Servant he will put his Master in mind of matters that are weighty and important not onely such as concerne the world but such as concerne Religion If we follow the relation of St. Luke there is set downe the duty of a godly and religious Master to call upon his Servant to excite him to be frequent and zealous in the work of the Lord in the service of God According to the method that St. Matthew followes there we may see the part of a religious people of a good Flock they will in case even speake to their Pastor and call upon him for the practise of those duties that belong to him and we will take it well at your hands Christ himselfe was pleased to suffer himselfe to be remembred by his Disciples God himselfe suffereth himselfe to be remembred by us when we call for those things we need But if we follow the method of Luke so you shall see what is the duty of a carefull vigilant Pastor he will oft stir up his People his Flock his Parish to consider what they are doing when they come to the service of God to whose house they come whose Table they repaire to whose Word they heare before whome it is that they cast downe themselves still he will call upon them to prepare for the Passover Were I guilty of any great neglect Beloved I would hope that some of you would be so friendly as to call upon me to put me in mind and yet I have cause to suspect that rather the most would be so negligent as to let me alone willing to enjoy in my idlenes their owne security Therefore you shall give me leave now to prevent you as Christ did here his Disciples to speake to you that you make ready for the Passover the Passover why is there any Passover now to be kept among Christians Yes if you doe not know it the Apostle will tell you that Christ is our Passover 1 Cor. 5.7 He that prepares himselfe for the applying of the death of Christ and the procuring of himselfe greater interest in the merit of his Passion he prepares for the Passover You know as Christ said to his Disciples that within these few dayes after two or three dayes the time will come about wherein we celebrate the memoriall of his Passion the time of his Resurrection and this is another Passover the Christians Easter is his Passover and if there were not this yet the remembrance of that work about which we are conversant this day As Christ is the Passover in the substance of the thing so the Sacrament that he instituted his last Supper that is as the Passover in the memoriall of the benefite it is the Sacrament that came in the room of the other the Lords Supper that is the Christians Passover also and you know that those dayes of receiving
journey ib. Judgments No removing of judgments without repentance page 15 Cause of feare that judgments will continue page 20 The word of God why called his judgments page 286 See feyned prayer praise Just How God is said to be just in forgiving sins page 38 Justification Free justification misunderstood page 69 K. Knowledge A proofe of Christs divine knowledge page 467 Knowledg of evill Angells deâ—ective in divine Misteries page 493 Angels want no knowledg that concerns their happinesse page 521 See practise L. Labourers The Crowne of life the reward of labourers page 256 Language Every grace hath a peculiar language page 36 99 Large The heart a large roome how page 481 Latitude Latitude of Gods mercies page 114 Lasting The Crowne of life a lasting honour page 231 Law The word of God why called his law page 266 All creatures but man keepe the law set them page 323 Legall Thankefulnesse better then legall sacrifice page 169 See Dead Life The Crown given at the end of life page 257 See comprehensive Lifting see eyes hands mind Religion Linked Graces linked together page 358 Lips Praise called the calves of the lips why page 161 167 What lips God will bee praised with page 163 Lips put for the whole man page 165 Long. Comfort against sufferings if they be long page 233 Lord. Thankefulnesse due to God as our Lord page 148 Lovâ— Why the Crown is promised to love page 269 All graces in lâ—ve page 271 Every one that loves God shall be crowned page 275 Meanes to get love to God page 276 Meditation of Gods lovelinesse begets love to God page 277 To blame our selves for want of love page 278 The greatest testimonie of love to God page 310 See commands prayer suffering word M. Man The word man how taken in Scripture page 189 Woman included under the name of man page 192 Man tempts man how page 247 Two men in a Christian page 340 See Incarnation Many Comfort against sufferings if they be many page 233 Master Obedience due to all kind of Masters page 394 Servants learn evill of their Masters page 397 Difference between earthly and our heavenly Master page 407 How to know whether God be our Master page 413 The duty of a good Master page 430 Christ why called the Master page 442 Christ the great Master page 448 Meanes God not tyed to meanes page 421 Measure True love keeps no measure page 275 Meditation Preparation to meditation necessary page 324 Meditation what page 325 Meditation scarce in the world page ibid. Meditation improves every grace page 327 Mentall Vocall prayer a help to mental page 53 Merit Merits of Saints not to be trusted page 108 No satisfaction by merit page 119 Mercie Antiquity of Gods mercie page 113 Mercie a motive to beg mercie page 116 The end of all waiting is for mercie page 418 See alliance attribute duration waiting Metaphor Metaphor what page 155 Duties in Scripture delivered under metaphors page 156 Mind Eye of the mind to look up to God page 386 Ministers Ministers to watch their people in their failings page 34 Ministers to condiscend to peoples weakness page 35 See Declare Mysteries Good Angels studie Gospel-mysteries page 496 506 See Angels Mixed We have need of tryals because we are mixed page 252 Monosyllable Masters servants how as monosyllables to each other page 394 Morall Difference between Christian and morall vertues page 359 Motion Motion of two sorts page 334 The life of Christianity in motion page 335 Perseverance the continuance of a Christians motion page 337 Difference between corporall and spirituall motion page 346 The continuation of a Christians motion page 354 See standing excellent vitall Mournfull Mournfull words to be used in confession of sin page 45 Mountains Why the lightning strikes the mountains page 472 N. Name Every true Christian hath his name in the promise page 274 A new name given to Believers page 437 The names of diverse Pen-men of Scripture concealed page 440 Preachers not to come in their own name page 474 Nature To turn to God by the bond of nature page 23 Art perfects nature page 61 Necessity Bond of necessity to turn to God page 23 O. Obedience Bond of obedience to turn to God page 23 Obedience singles not out commands page 313 Lifting up the eyes a testimony of obedience page 389 The period of a Christians obedience page 419 Christ the pattern of obedience page 460 The assent of an obedient heart page 476 See condition Object Faith singles not out it 's object page 313 Omniscience Christs omniscience shewed page 437 Others God tries us that others may know what is in us page 250 Over Mercie over Gods works page 112 Outward God must have praise from the outward man page 164 Comfort when God takes away outward things page 452 Owne Servants not their own page 396 P Pardon Impenitency never meetes with pardon page 18 Errour of those that will not pray for pardon page 68 Arguments against such as deny to pray for pardon page 71 Pardon to be begged with all blessings page 72 How the Devill hinders prayer for pardon page 73 Severall expressions of the pardon of sins page 104 God the only author of pardon page 107 Goodnesse of God in the pardon of sinne page 111 To beg more grace after pardon page 131 Pardon to be prayed for before removall of judgments page 139 Thankefulnesse especially due for pardon page 147 See confession eyes Passe-over The Christians Passeover page 431 All invited to the new Passeover page 438 Why Christ did â—at the Passover page 459 See Abrogate Pastor The duty of a Pastor to his Flocke page 431 Patience Patience to be laboured for page 213 Praise of Patience page 214 Promises the support of patience page 266 People The duty of people to their Pastor page 430 Perfect perfection Vocall prayer makes prayer perfect page 54 Christians to grow to perfection page 369 Perfection when to be sought page 374 See Soule Perseverance Perseverance carries on a christian still page 335 Excellency of perseverance page 336 No grace carries to heaven without preseverance page 337 See heaven sublime Physick Repentance as Physick page 25 Suffering as physick page 256 Piety Advances of piety severall wayes set forth page 338 Pitch The pitch that is set to a christians growth page 369 Place Duty of those eminent in place page 434 Pleasant Sin why pleasant to men page 106 Plenty Christs plenty page 451 Poore Poverty Poverty of Chsist set forth page 448 Worldly men imitate not Christ in his poverty page 449 Comfort for those that are poore page 450 Christ begs in the poore page 478 Popery A new kind of Popery page 70 Portion To make Gods word our portion page 295 The most possible way to remove judgements page 14 Pardon over Gods works of power page 112 Proofe of Christs diuine power page 469 Practice Practice required of Christians page 359 Knowledge without practice nothing page 360 Prayer
Prayer what it is page 6 Commands to pray in affliction page 11 Promise made to prayer page ibid. Words of confession necessary in prayer page 50 Bounds of Prayer page 128 Thankefulness must be joyned with prayer page 149 Prayer begets love to God page 277 Looking up in prayer page 387 What the eye is in prayer page 390 See experience â—publique thankfulnesse vocall Praise Sinne hinders praise page 175 Judgments removed occasion praise page 177 Who are most ready to praise God page 178 See Grace Preparation Preparation to prayer necessary page 55 See meditation present presence Godly men blessed for the present page 224 Worldly men care onely for the present page 266 How to carry our selves in Gods presence page 373 Presumption Presumption to looke for pardon without repentance page 18 Promise Prayer builds upon promises page 124 The Crown conveyed by promise page 261 All blessings conveyed by promise page 623 Why heaven is by promise page ibid. To treasure up promises page 267 An implicite command in every promise page 312 See faith prayer support Providence A proofe of Christs divine providence page 471 Publick Publick calamities removed by prayer page 11 See Form Punishment Where sinne is forgiven punishment is removed page 102 Punishment how to be prayed against page 141 See chastisement pardon Pure God must have pure sacrifice of praise page 163 Q Qualification Promises made to qualifications page 273 Persons without qualifications have no interest in the promise page 274 R. Receive To receive what meant by it page 238 Relation Severall relations of a Christian page 339 Religion Lifting up the eyes to God an act of Religion page 387 Reparation The blessed reparation by Christ page 245 Repentance Repentance the parts of it page 4 Repentance sin cannot stand together page 15 Bonds of Repentance page 128 Repentance what acknowledgment it maketh page 311 See finall forgivenesse physick presumption totalll vaine universall Resolution Resolution necessary to obedience page 144 Resolution of David to be imitated page 320 Rest The rest of a Christian page 371 Restored To what wee are restored by Christ page 244 Reward Rewards encouragement to all sorts page 220 Rewards when given page 256 Right Christ hath right to all things page 451 Righteousnesse To suffer in the cause of righteousnesse page 212 S. Sacrifice Thanksgiving a sacrifice page 167 Every duty a sacrifice page ibid. Satan Satan tempts men page 247 Satan how he tempts page ibid. Saisfaction No satisfaction for sin but Christ page 103 Saving Mysteries of salvation saving speculations page 510 Sea Why it rains sometimes on the Sea and not on the land page 471 Selfe Selves Our selves the best sacrifice page 166 In obedience a man sacrificeth himselfe page 170 God to be loved for himselfe page 174 Every man should try himselfe page 249 God tries men that they may know what is in themselves page 251 Servant The least expression to a servant should suffice page 393 All kind of servants should be dutifull page 395 Complaint against servants page 396 Why men have unfaithfull servants page 397 Motives to servants to be faithful page 398 Christians should learn of mens servants page 410 Gods servants not so faithfull as mens page 411 Honour to be Gods servant page 415 Duties of good servants ib. page 430 Christians to exceed other servants page 417 See Eye Master owne Service The best service to be given to God page 408 Sharp Comfort against sharp sufferings page 232 Similitude The strength of a similitude wherein page 401 Simple Simple words to be used in confession page 46 Sin He that will offer sacrifice must lay aside sinne page 175 Single see Object Obedience Singular Why blessednesse is propounded in the singular page 226 Sion Sion double signification of it page 372 Slothfull Good Angels cannot be slothfull page 518 Sobriety Mysteries of salvation to be looked on with sobriety page 489 Son of man Why Ezekiel was called the son of man page 444 Soule The hands and feet of the soule page 319 The soule the whole man page 341 All perfections of the bodie in the soule ibid. Growth of the soule what page 342 The eye the hand-maid of the soul page 404 Souldiers Christians as souldiers need strength page 350 Speech Speech proper to man page 30 Why God hath given man speech page 51 Spirit Spirituall A form of prayer no stinting of the spirit page 66 Spirituall judgments worst page 140 Spirituals to be prayed for before temporals ibid. Difference in praying for temporalls and spirituals page 148 See alike vertue Stability Stability in the state of grace misunderstood page 69 Standing What standing hinders motion page 335 How a Christian doth both stand and move page 336 Stature Tall stature commendable page 370 Statutes The word of God why called statutes page 286 Sin nullifies Gods statutes page 322 Strength Strength and vertue equivalent page 344 Strength what it signifies page 346 Christians must grow to strength page 347 To see our need of strength page 348 Exhortation to get strength page 351 Strength how gotten page 352 From strength to strength what page 355 See Growth Soldier Traveller Sublime The commands of God sublime page 317 Perseverance makes grace sublime page 336 Mysteries of salvation sublime speculations page 507 Successe The most successfull way to remove judgments page 15 Suffering Love enableth to suffering page 269 How Angels joyed at Christs sufferings page 150 See Blessedness Crown Superiours Superiors care of Inferiours page 465 Support The promises support our graces page 265 Swearing Against prophane swearing page 180 T. Take away To take away sinne what page 101 Why the word to take away is used page 105 Temporals see Spirituals Temptation Kinds of temptation page 197 247 What temptations blessednesse belongs to page 206 Troubles why called temptations page 207 Temptations defined page 246 See Men Satan Testimonies The word of God called his testimonies why page 286 Thankfulnesse We should turn to God by the bond of thankfulnesse page 23 Bonds of thankfulnesse what page 128 Thankfulnesse due for all Gods mercies page 146 Thankfulnesse the order of it page 148 Thankfulnesse to close prayer page 150 Lifting up the eyes a sâ—gne of thankfulnesse page 389 See all daily legall pardon prayer Time The time when the Crown of life shall be given page 254 Why Christ kept not the Passeover in the appointed time page 461 Totall Repentance a totall turning page 8 Travellers Christians travellers page 349 Treasure All heavenly treasure in Gods word page 292 Tribulation Tribulation not to e severed from blessednesse page 222 Encouragements to suffer tribulations page 232 See Grace Triall Trie Tryall The end of tribulation for tryall page 246 Good temptations for tryall page 249 Why God makes tryall of men page 250 The Crown given when men are tryed page 255 See God Ignorance Self Troubles The good effects troubles should produce page 207 See Temptation Truth Gods truth testified in his promises page 263 See Universall Turning Different turnings to God page 6 Repentance what kind of turning it is page 7 Exhortation to turn to God page 26 See Universall Two Why Christ sent his Disciples by two and two page 456 V. Vaine Vaine to expect pardon without repentance page 19 Vertue Vertue stands at a distance page 344 Vertue in the eye of good men page 345 See morall strength vice Vices Vertues beset with vices page 27 Victory A Crowne the reward of victory page 230 Viâ—all see growth Universall Repentance an uniuersal turning page 7 Difference in the universality of turning ibid. Unprofitable Sinne unprofitable page 106 Untill Untill what meant by it page 419 Vocall Vocall prayer necessary page 51 See mentall Voyce The voyce necessary in publique prayer page 53 The voyce necessary in private prayer ibid. Vowes Vowes necessary in duties commanded page 145 Up Upper The heart an upper chamber how page 481 See Prayer Religion Use Men said not to have that they doe not use page 360 W. Waiting Waiting what it is page 405 Waiting for mercie equall page 406 All that is in God to be waited on page 407 Waiting not to be given over though God shew not mercie page 420 Exhortation to wait on God page 422 See Mercy Watch-man Hope as a watch-man page 267 Whole see Lips Man Will. The word called the will of God why page 285 Wisdome Wisdome of God shewed in his promise page 264 Within True joy is that within page 300 Witnesse No man can sin without witnesse page 288 Woe To whom Christ pronounceth woe page 229 Woman see Man Word Words Words to be taken in prayer and repentance why page 32 Impediments to words in prayer page 33 What words necessary to confession of sin page 44 What words to be used in prayer page 58 Conversing on Gods word begets love to him page 277 Severall names given the word of God page 285 The word highly to be esteemed page 295 The joy of a Christian from the word of God page 297 301 How to profit by the word of God page 326 See forcible heaven humble impression glorifie mournfull prayer simple treasure portion Work Work of a Christian what page 256 World Worldly To learn of worldly men to suffer page 234 The Crown given at the evening of the world page 257 The baits of the world dangerous page 351 See Blessednesse FINIS