God of my salvation Though events be never so o blacke and dismal a As when Juno persecuted Calâ—sto the Daughter of Lycaon Jupiters harlot upon earth Jupiter took her up into heaven and made a starre of her unanswerable to our expectation Though Vrceus Exit when we look for peace behold war and confusion when we look for beauty behold baldnesse and ashes yet there is such a potter sits at the wheele there is such a Moderator of all successes and issues in this valley of teares who can file and polish the most deformed lumpes and make all things whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work together for the best to them that love God Rom. 8.28 What can be of greater force to compose and setle our distracted spirits amidst so many amazing dispensations as we have met with all in latter times then to consider that when we see the oppression of the poore and violent perverting of judgment and justice in a province that he that is higher then the highest regardeth and there be higher then they Eccl. 5. 8. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be Hell the end is Heaven Blood p Ruthera ford on John pag. 147. 179. warrs confusions oppressions crushing downe of Christ and his Church are congruous meanes when they have the vantage to be handled by omnipotency murmur not then at those tragical changes and passages which thine eyes have beheld under the Sun for couldest thou behold the further end of them thou wouldest say all the policy of man could not have contrived them better the Lord is wonderful in all his works in his works of judgment and vengeance as well as of mercy and kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.22 23. And though many things come to passe by Gods permission only and not by his approbation allowance yet as toades and serpents contribute to the perfection of the Universe so these harsh and rugged events conduce to the Harmony and beauty of divine providence Say not thou what is the cause that former dayes were better then these for thou doest not enquire wisely concerning this Eccl. 7.10 let us run with patience the race that is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 set before us and still trust in and depend upon God though he kill us The Stoicke could say we doe but Act r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicte cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem c. 13. that part upon the stage of the world which our Master hath appointed for us and therefore we should not be our own carvers but endeavour to sui mit our willes to the present occurrences Nay the the poore s M. Fullâ—rs Holy staâ—e Shepherd could say being asked by the Travelour what weather we should have that we should have what weather pleased him not as if he as t is reported of the witches of Lapland could raise windes and change at his pleasure but we shall have saith he what weather pleaseth God and that weather shall please me so it were well if we could truly say with olde Eli when the cloudes gather and the heavens waxe blacke t 1. Sam. 3.18 and gloomie It is the Lord let him doe what seemeth him good For what seemeth good to the Lord wil at last prove good to his Church If any have been so profane as to account religion fruitlesse and barren and so be startled in the same If any have been so foolish upon the prosperity of the wicked as to mutter in their Hearts that there is no God they shal at last be so far convinc'd that they shall sing another tune eitheâ— with David in the text so that a man shall say verily there is a reward for the righteous doubtlesse there is a God or else with Salomon He hath made every thing beautiful in his time Eccle. 3.11 And since I have mentioned these words of Solomon me thinkes I heare a Monitor within my brest prompting me to breake off the thread of this discourse seeing I can speak nothing on this subject quod non fuit dictum prius which hath not after a more u D. Wilkins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sermons of providence on Eccl. 3.11 accurate manner been delivered not long since from those words and this place I come therefore to modulate and begin unto you the first part of this song expressed in the text 1. The Proem or introduction on So that a man shall say 2. Obs The works and judgments of God are done for this purposeâ— viz. to be taken notice of by our talking and speaking of them So that a man shall say There is a Canker and Gangrene which commonly runs through the veines of our discourse either it is spent idlely and profanely or else it is versed in impertinencies like the Athenians in telling or hearing of newes Seldome a word of the judgments or mercies of God towards our selves or others Never did any age abound with more monuments and presidents of both kinds and never any people took less notice of them As the noise of Nilus falling from the mountains makes the people inhabiting thereabouts to become deafe and an object applyed too close to the Organ takes away and prevents the act of seeing so the commonness and frequency of Gods judgments hath even made us dumbe and deprived us of the sense of them It was far otherwise with David He was never well but when speaking of the works of God When the Lord had made any gracious discoveries unto his heart Scire tuum nibâ—l est nisi te scire hoe sciat alter Pers he was even in travaile untill he had reveald these experiences unto others Comeâ— saies he I will tell you what the Lord hath done for my soule If God did shew himselfe eminently in his works towards others he could not let them passe without observation and having observed them he could no more be restrained from speaking of them then gun-powder from giving a Crack when once it hath tasted of the fire for to this he seems to allude Ps 39.3 Jer. 20.9 My heart was hot within me while I was musing the fire burned then spake I with my tongue And what did he say in this case why the Lord is terrible in his doings to the children of men Ps 66. 5. Men shall speak of the might of thy marveilous works and he will bear his part too he will make one and I will also tell of thy greatnesse To this end he calls upon others Ps 145.4 5 6. Talke of all his wondrous works Ps 105.2 Nay he accounts them beasts and Ideots that apprehend not the language of the rod or the dialect of mercies O Lord how great are thy works a brutish man knoweth not neither doth a foole understand this Ps 92.5.6 though sometimes the works of God are so transparent and illustrious that
professors will soone be blasied into so many black Atheists The blossomes of their naked and empty profession will fall to the ground like so many untimely figges when either shaken by adversity inveigled by impostors or tempted by preferments let us therefore wash off the paint of Hypocrisie from all our religious performances let us study to know the truth as it is in Jesus that we being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and built a Col. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. p. 531. up In Him and stablished in the faith we may not be tossed up and downe with every winde of doctrine above all not with that wind of Atheisme which blowes from the bottomlesse pit Whatsoever part of Gods work we go about whether hearing and ruminating upon his word inlarging our soules by prayer celebrating and sanctifying his day or any other of his ordinances let us unite all our nerves and sinews and gather together all our scattered affections into one channell let us valdè agere do the Lords businesse with all our hearts that we may expresse not a forme but the very power and energy of godlinesse it selfe How intense are the endeavours of men in the pursuite after the vaine and fleeting shadowes of this life there is rising early running and sweating O that we could go some degrees backward in this earthly race and abate of our worldly vehemency that we might drive on the more zealously and presse forward more earnestly to the mark of our high calling in Jesus Christ O that our spirits did even burne b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 12.11 within us with a fire like that of the vestall virgins which may never go out but may still be flaming forth at our mouthes in setting forth the prayses of God that so we may not only bable forth vaine and unsignificant words or fumble in the things of God as if we were out of our Element and unexperienc'â— in heavenly and spirituall matters but that our tongues herein may be as the pens of ready writers as if one of the Seraphims had toucht them with a live coale from the altar Esa 6 6. As if the holy ghost had fallen on them in fiery tongues or as if both our hearts and tongues were in the same frame as Davids was Psal 39.3 my a I am not ignorant that some understand this text as rather setting forth the passion and perturbation of David then his Zeale heart was hot within me while I was musing the fire burned then spake I with my tongue When we are thus pregnant with groanes which cannot be uttered when we cast off all cloakes and vizards of dissimusation and serve the Lord in truth in sincerity and from the bottome of our hearts come Heretick come Tyrant come devili ignes cruces bestiae come fire sword wilde beasts we shall remaine unshaken and be able to say with those holy Martyrs confounded be they that worship carved images come what will we will worship God in Jesus Christ that b Brightman on Rev. 3. so by our holy constant and regular zeale we may confute their interpretation who maintaine that the Church of England is intended and pointed at by the luke-warme church of Laodicea 3. Take heed of Enthusiasmes Beleive not every spirit for there are false and erroneous spirits gone out into the world The poets speak of Pandora sending a box to Epimetheus which being opened filled the earth with all manner of diseases and maladies who can think but the foule spirit hath opened such a box and let gone abundance of unclean spirits into the world they must needs be many seeing one Demoniack was possessed with legions and some are of opinion that the aire wherein we breath is full of devills And they are so much the more dangerous in that they counterfeit the holy spirit of God They are habited with Samuels Mantle They are transformed into so many Angels of light and to complete the danger they use the voice of Jacob so that if it were possible they might deceive the very Elect. Satan was ever an o M. Blake of the Sacra c. 2. Ape of the true God in most of his dispensations and as art sometimes imitates nature so lively that the workes of Art are taken for the effect of nature as Zeuxis his grapes painted on the wall invited the birds as if they had been true living grapes so the jugling impostures of the old Serpent have passed for the operations of Gods own Spirit The Prophetesse of Delphos mentemque priorem expulit otque hominem toto sibi cedere jussit pecture Lucan l. 5. when she was inspir'd with a cold wind out of the Cavernes of the earth breathed from the Devils own nostrilles she was said to be plena deo full of Apollo full of God but the world was wonderfully delivered from this cheat as Chronologie observes when the Virgin was delivered of her Son Jesus Christ then the voice of Oracles was silenc't and those spurious inspirations expired The Harlot Philumene would perswade men that she was numine afflata inspired from above whereas e pag. 235. Tertullian sayes of her that à juventâ habuit Doemonem familiarem she had familiarity with the Devill from her youth Famous was the method of Mahomet which the Devill put into his head to put granes of Corne into his eare and then accustome a Dove to pick them forth that so he might cosen a great part of the world with an opinion that his Hotch-potch of innovations was dictated and indited by the Spirit of God in the shape of a Dove No doubt but Rome owes much of her trumpery and idolatry to this subtile stratagem Germany laments this delusion to this very day And I wish we might not come nearer yet to our own dores Alas how many in our g Anabaptistarum furor ublin teneras Christi Ecclesias Jese instar Scrpentum insinuat Mâ—lch Ada in vita Musculi pag. 376. daies have laid aside the Scriptures which were indited by the Spirit of God 2 Pet. 1.19 And forsaken the ministers of the Gospel who were set over the slocke by the Holy Ghost Act. 20.28 As those that brandish a leaden sword and preach a dead letter and all this under a pretence of immediate teachings and Revelations from above and so they have fallen like lightning from heaven from Professours of Religion to become profest Ranters razeing and levelling the very foundation of Religion denying the Resurrection Heaven and Hell Far far be it from me to derogate from the efficay of Gods spirit which the Lord has promised to powre forth in Gospel times It is the very life of our soules as our soules are of our bodies the Spirit of our Spirits witnessing to our spirits that we are the adopted children of God The Spirit of supplication whereby we cry Abba Father Which moving upon our hearts makes them fruitfull in goodneste warmes them with
skins Mic. 3.3 I never b Christianus nullius est hos◠is nedum Imperatoris Tertul ad Scapulam envied at the State and might of Magistrates when they flourish it will be the better for us the greater is their strength the more will be our security we shall be safe under the shadow of their winges and breath as it were with the breath of their nostrills Troy was safe whilst the Palladium continued there Salva Roma salva patria salvus est Germanicus Rome is safe our Countrey is safe for Germanicus is safe murmuring and tumultuous sedition against the head does commonly end as that mutiny of the members against the belly the hands would not work nor the feet goe nor the mouth eate because the belly devoured all till at last these members were so feeble that they could not help themselves The shrubs in the fable being over-topt with some Oakes which grew amongst them petitioned that these Oakes might be cut downe and all might be made levell well annuit Jupiter it was so what then the Winter stormes came and beate them to the ground and the summers heate scorcht them up the Morall is very plaine Once more Aelian de Animal l. 5. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So long as the Master Bee commands the whole swarme is at peace the drones rest in their Cells the young Bees in theirs and the old ones in theirs but if h◠miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. no Bee knowes his owne Cell so t is in a Common-wealth all things are full of disorder and confusion where the sinewes of government are loosened our very lives are bound up with theirs that rule us As might is necessary for rulers so t is to be wisht that they would temper it with mildenesse and gentlenesse that they might not so much force as winne obedience Where is there a better decorum of obsequiousnesse then among the Bees yet the Leader there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milde and without any sting at all saies the Naturalist nay this is to be like God himselfe who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-mighty yet chuses to draw his servants after him Cant. 1.3 by the sweet odours and oyntments of his graces He makes them a willing people in the day of his power Ps 110.3 so that they can say 2 Cor. 5.14 the love of God constraines us Constantine thought it a reproach to his government that any of his subjects should appeare before him with a a Domisso lugubri vulcu Euse pag. 159. lib. 4. sad and discontented countenance As this will beget mutuall love and cheerefulnesse so it will adde to the might of Magistrates No such Fortresses as the hearts of the people was our good Debora's Maxime Dioclesian thought he had upbraided Constantine when he called him poore and beggerly Prince Euse pag. 121. lib. 1. de vita Constantini but Constantine sendeth for his rich subjects tells them he wanted money they presently fill his Exchequer up to the brimme and confirmes this truth that the cordes of love draw with greatest strength 2. Their honour and dignity Elohim gods And might when t is rightly derived and well managed is alwaies a good step to honour Men of courage and might are famous in the Congregation men of renowne but to heighten their esteeme among men they have a title above men above humane Herauldry as if when they are translated from private men to become rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. they receive an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are consecrated unto gods Q. Is not this contrary to Hezekiahs prayer thou art God thou alone 2 Kings 19.15 To that of Moses Heare O Israel the Lord thy God is one to that of God himselfe He is jealous of his honour and will not communicate it to another Has not he expresly forbid our having more gods than one A. To reconcile these differences Saint Paul must be the Umpire 1 Cor. 8.5 6. To us there is but one God the father of whom are all things and we in him so farre by way of concession Though there be that are called gods whether in heaven or in earth as there be gods many and lords many This is by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome glosses upon the places They are not gods indeed but in title not by nature and essence but in office not Jehovah but Elohim which is sometimes communicable to angells and men as the learned observe 1. Rulers are gods by deputation anointed to be his Vicegerents his Lieutenants and representatives here upon earth having Commission from him he calleth them gods to whom the word of God came the word of God Jo. 10.3.5 i. e. by an Hebraisme his warrant and authority For as the judgment of the great day is attributed unto Christ We shall stand before the judgment seat of Christ Act. 17.32 and he hath appointed a time to judge the world in righteousnesse by that man whom he hath ordained because Christ has a body and so will be visible to the world so does God now judge among us in a visible manner by men like our selves In this respect Peter calls Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance because t is exercised by men and vers't among men though the commission it selfe is from God 2. They should be gods in imitating the judgment of God judging deliberately uprightly boldly severely and mercifully as occasion shall serve not sparing fat Agag's rich and potent Benhadads and in the meane while neglecting or oppressing the widdow and fatherlesse which will do them the most mischeife at the throne of Grace 1 Cor. 4.14 I speake not these things to shame you but as my beloved freinds I warne you 1. By way of caution to rulers themselves Appli lest this glorious title should swell them up with ambition as Alexander Domitian the King of Babel c. Ezek. 28.2 Esa 14.14 would have bin taken for gods indeed Dan. 6.7 9 and so be worshiped with divine honour Herod would thus rob God of his glory by owning and assuming to himselfe that blasphemous acclamation The voice of a God and not of a man but you may read his doome Act. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was eaten up of worms Neither must rulers think because they are called gods they may do what they list and have a priviledge for loosenesse and licentiousnesse Qui selecti erant nobilitate criminum non dignitate virtutum August de Civitate Dei lib. 7. cap. 33. as too many turne the grace of God into wantonnesse This is to be like the heathen gods who were deified not for their vertues but for their crimes Magistratus virum power will shew what is in man as a manis truly that which he is in temptation By way of direction unto them If gods how should all their carriage and courses
world Psal 73.6 God is Judge himselfe he sets up and pulls downe Even wicked rulers derive their power from him Thou could'st have no power against me said Christ to Pilate except it were given thee from above Jo. 19.11 Qui regnum Augusto ipse Neroni commisit Auguste de civitati dei l.b. 5. c. 21. He that made Constantine the Christian Emperour he gave power to Julian the Apostate But here we must distinguish of power as we use to doe of sinne in relation to God viz. He is the cause of its materiality as t is a physicall action but not of its obliquity and sinfulness He is the Efficient cause of what is good He is the permissive or deficient cause as the Sun of darkness of what is evill so the power it selfe in evill rulers is from God though the sinister way of coming by it in some or the abuse of it by pride and cruelty in others is from their own corruption Rev. 13.12 or the Devill as the keyes of the beast was from the bot tomless pit and he received his power from the dragon Now seeing your power is from God Use O referre it and mannage it to the glory of God and the comfortable protection of Gods people turne not your swords or power against him that put these into your handes 4. He stands to protect and defend them How many black designes have been laid as low as Hell and been manag'd with all secresie against these Gods in the text yet as if a bird of the aire had told the matter they have brought forth the whirlewind those treacherous fowlers have been taken in their own gins and these gods have been delivered Could rulers but behold those spiritual guardians that watch about theÌ„ 2 Kings 6.16 they may say with Elisha they that are with us are more then they that are with them As God protects them so he * Funestus ille annus quo primi consules creaâ—i sunt expulsâ regiâ potestate Aust civ l. 3. c. 16. Certè violata potestas invenit ista Deos avenges them on their enimies Had Zimri prace that slew his master 5. He stands to restraine their fury if they should be bent to ruine their people as he that wisht the people of Rome had but one neck He puts hookes into the jawes of these Leviathans and sets bounds as to the raging sea hitherto shall ye goe and no farther which leades me to the second particular of the second general 2. He judges among the gods 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Jerome Esa 10.1 2. dijudicat deos He judges the gods As the Judges come to judge the people so God comes to judge them if there shall be obliquitie or irregularity in their judgment if they shall goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a crooked Arist Rhet. Lesbian rule if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall warpe with anger Sr. H. W. Of the Duke of Buck envy or ungrounded pitty Magistrates should be like that states-man of whom t is said how truly I cannot tell that he carried his passions in his pocket When Joshua gave judgment on Achan he said my Son c. Josh 7.19 to shew that he was free from all rage Annota Lex est meus sine cupiditate They must take heed of Calculating justice according to the Meridian of particular interests or of looking upon causes through a falsifying glass turning one end of the perspective upon some offenders that may extenuate Mountaines into Mole-hills and the other end upon others which may aggravate and swell up motes into beames and lapses into piacular offences noe Tros Tyriúsve let them be what they will let them have justice impartially and endeavour yet to be as indifferent as the Aequinoctial betwixt the two Poles that men may see you condemne crimes and not men O remember the judgments of God on Saul Vid. Constantini orationem ad sanctorum coetum cap. 24. apud Eusebium Potentes potenter cruciabuntur Ahab Joram Oreb Zeb Zeba Zalmanah and if you turne over other stories you shall find Rara in nobilitate senectus few have lived out halfe their dayes neither have they dyed sicca morte upon their beds soe that the * Specimen Historiae Arabum Herodotus l. 5. Lâ—timers sixt Seâ—mon before King Edward the sixt Arabians meeting their King saluted him thus abunas maledictionem take heed of a curse I read it of Camebyses that he commanded an unjust Judges skin to be flayed over his cares and to be put upon the chayre of judgment that others siting in that chayre might remember justice and equity T is reported also of Senacherib that being dead he thus spake I meane he had this inscription upon his statue or monument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon me and consider the judgment upon me then learne judgment and piety It is time for rulers to learne righteousness by the sad examples of others lest they also should fall under Gods Scepter and be dasht in peices Discite justitiam moniti 2. He Judges among the Gods by approving confirming their judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entering it into the Court-roles of Heaven He sits upon the bench votes and passeth sentence with them as one of their fellow judges As the afflictions of Gods people come immediately from second causes as Josephs bannishment from his brethren Jobs losses from the Caldeans and Sabeans yet they come mediately and principally from God himselfe the Lord sent me hither said Joseph in Egypt the Lord gives and the Lord takes away said Job overlooking the Caldeans so the sentence of a malefactor though it proceed from the mouth of the Judge yet therein his voice is but the Eccho of Heaven as Joshua told Achan that the Lord should trouble him and therefore he was commanded to give glory to the God of Israel Josh 7.19 25. 1. Now right honourable To the Judges would you have Gods presence and his suffrage would you vouch the Lord for what you doe you must strive to resemble him now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cle Alex pag. 61. God is most just and in nothing are we more like unto him then by executing justice 2. You must strike most at those faults which God hates most Look to the first table piety towards God you have the law of God and the law of land to beare you out Idolatry blasphemy sabboth-breaking must not goe without controule a gentle reproofe will not serve turne so Eli reproved his sons and yet you know what became of Eli As faint asking does but teach to deny so a cold reproofe does but incourage sinne let them know Qui omnes vetat peccare cum posset debet jubet that as you are Gods Vicegerents so you must not see your God dishonoured unless you will bring the guilt upon your own heads When Basil was
accused that he was not of the Emperours religion he answered Hoc non vult Imperator meus My Emperour Nazianzen Orat. 3. meaning God will not allow that so should you say when any crave pardon for iniquity Our superiour will not like that Our superiours upon earth I hope you may truly say soe but I am sure your superiour in heaven will not take it well at your hands As love towards God should make you zelous for the Lord of Hosts soe love to your country to others your selves should put flaming swords into your hands to guard the second table in maintaining a due reverence to superiours in drowning the voyce of blood that 's a loud crying sinne with blood that our land may not be defiled that the innocents under the Altar may not cry against us Rev. 6.10 16 6. Vide D. Beard p. 200. as some have tenderly feared that the blood shed in Queen Maries dayes is not yet silent but does still call for the judgments of God against our nation as Eclipses and fiery Comets shew their dismall effects in after times but I may save this labour our Rulers have even bound their owne hands from this cruell mercy and date say to the greatest offendour in this kind as that Queene said to Cyrus when she cut off his head and threw it into a whole Cauldron of blood Satia te sanguine Cyre now Cyrus take thy fill of blood But should I go on thus to lay before you what lyes under your censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. Judex instar medici qui primo adhibet alimenmenta medicamenta dulcia syrupos si morbus invalescat amara ut aloem Maimonides transla p. 63. I should wrong your judgment as much as I have wearyed your patience Give me leave only to beseech you that the manner of your judging may be like Davids song Psalm 101.1 I will sing of mercy and judgment Where offenders melt with contrition and are capable of mercy here strike softly here have Ladies hands but where they are stubborne refractory and dangerous here you must have Cour de lion the heart and courage of a lyon In a word take Solomons counsell strive to understand the feare of the Lord and to find the knowledge of God then shall you understand righteousnesse judgment and equity yea every good path then shall righteousnesse dwell in our Nation Prov. 2.5 9. and salvation shall be our Walls and bull-warkes I need not study for particular cautions sutable for every state and order of men To pleaders Jurours Witnesses attending upon either Court there is one in the Text which like the Cherubims turnes every way Gen. 3.24 and eyes like some well form'd picture every soul here viz God standing and judging among the gods this is a seasonable Antidote against all exorbitances in Pleaders Jurours Witnesses Will any commit murther before the Judge of life and death and will any adulterate their consciences sweare falsly or do any thing that is corrupt before the Almighty God of truth that is Jehovahâ—iireh and sees every turneing and winding of the soule who can forbeare to lament the too usuall custome of false and rash swearing in witnesses when for this very sinne the land mournes An oath should be the end of all strife and t is too often the cause of endlesse strife and remedilesse undoing to many families for as another mans life is at his mercy that cares not for his owne so he that mindes not the pretious life of his owne soule may easily master nay ruine the estates and lives of others O consider consider therefore that God stands in the congregation of the mighty t is a short sentence but like those upon the doores of the Oracle full of matter I can give you no better advice then what Seneca gave Lucilius when thou goest about any weighty enterprice Suppose some grave Senatour as Cato or Lelius stood by thee tanquam illo vidente omnia facere so do thou that pleadest that servest thy country that bearest witnesse remember that God standes and looks upon thee Quid pro dest non habere consciam habeati conscientiam Lactantius What though no man can find out thy naughtinesse seeing thou hast a conscience within thee which is Gods Notary his Amannensis or Register and God himselfe selfe standing round thee Say not with that Atheist tush God does not see for if thou art not as blind as blind Balaam thou maist see him in every corner of the court for God standes in the Congregation of the mighty He judges among the gods Two SERMONS preached at St. Maries in Oxford by JOHN HINCKLEY M. A. Minister of the Gospel at Colleshill Berks. OXFORD Printed by HEN HALL for RIC DAVIS 1657. To the Right Worshipfull Doctor RICHARD ZOUCH Professour of the Civill Law and Principall of Alban Hall in OXFORD Worthy SIR YOU may justly wonder to see any thing come from mee habited in this dresse and wearing these colours methinks I read your thoughts Hac sunt vestimenta are these the garments of my late Schollar what do's such a stripling mean to creep abroad into the Camp How dare any but Eagles now venture into the light and fly abroad in the open Sun-shine Is not a Cell safest in a criticall age and will not prudent men keep silence in that time Aâ— 5.13 It 's not enough for the bells of Aaron to sound within the wals of the Temple Are not Sermons likely to do most effectuall execution upon the soules of men when they have the advantage of a (b) (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 3. c. 7. Auditores accipieâ—t affectum queuscunque orator induerit Tacit de Or. warming vigrous elocution and are conveied to the heart thorow a silver Trumpet or upon the wings of a powerfull utterance Are not the same Sermons in a book as bels without clappers as fishes on dry land very carkasses sine succo sanguine without life or heat Is it not as easie to draw forth an Eccho to the life as to print a Sermon in it's full grace and lustre nay has not this bin the means to make more preachers than Schollars picdsque docuit verba nostra conari Sir I cannot deny but many of these Notions have bin mine heretofore and if yours now I will not enter the lists of dispute with you who are such a Master of that Art Besides there is so much awe upon my spirit since I was among the Children of the Prophets under the excellent discipline of your Government that me-thinks I dare no more reply upon you than the Schollers upon Pythagoras as if you spake nothing but principles or were the highest Court in the Common-wealth of learning from whence there lyes no appeale But since I have considered your excellencie in severall sciences especially in that which you professe my thoughts are sadded with melancholy that our
Altar and serve him in a more immediate manner in the great congregation In order thereunto I came almost miraculously to Naïoth my journey was something like to Abrahams faith who against hope believing in hope yet God will bringe about his own ends though we behold not the meanes By the way I met with a deare p p M. Wi◠Eales minister of Hatford in Berkes kinsman as faithfull he was to me as Jonathan to David as if I had been his own bowels He was to me the valley of Achor the first dore of hope that opened to me and let me into that famous University and put me into that healing pool of Bethesda As he was a burning and shining light in his generation so is he now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a starre of a great magnitude in the firmament of Heaven Nobile perpetuâ caput amplectente coronâ Well now the Lord raised me up whole Clouds of Freinds as he brought Daniel into favour in Babylon and gave Joseph favour in the sight of Pharaoh in Aegypt I was delivered there as Moses by Pharaohs Daughter into the armes of a Mother indeed My q q Dr. Francis Cheynel Tutour was such a Gamaliel that I could gladly have sate under his feet untill this very day of whom to speake either but a r r De Carthagine filere praestat quà m pauca dicere litle or in the language of my oratory would but detract from his worth s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil p. 239. And to complete all I had your Countenance Counsell and assistance all along which was as dew upon the herbes Now Sr. if I have been either vaine or indiscreet pardon me this once and let the blame be upon a vehement impulse within which would not be smoothered If guilty of boasting I can say in some sense with the Apostle I have been compelled The primitive Christians wrote their t t Negligere quid de se quisque sentiat non solum arregantis est sed etiam omnino dissoluti Cicero Quid prodest quòd vivunt homines occisi sunt honores valent quidem membris sed erepta portant funera dignitatis Opta l. 2. p. 68. Apologies and none ought to bemore tender of their calling and fame then the v v Qui infamiam suam injustam negligit cum alierum scandalo is non tam patiens babendus est quà m prodigus crudelis nee potest fama contimni nisi virtus etiam contemnatur Amesi de Cas Consci p. 311. 312. See Dr. Sanderson Ser. of the first Edition pag. 47. of his latter the 5. pag. 95. Ministers of the Gospel This conduces much to the Honour of their Master the winning of soules as Alexanders very name and the report of his valour procured him many a victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil The dignity and integrity of the Preacher makes the doctrine passe the more currant as sayles to make it swifter and as the head of the arrow to peirce the deeper Therefore the Apostles were careful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to looke out and ordaine men of good and honest report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men approved by testimony Acts. 6.3 1 Tim. 3.7 I am not ignorant that all this while I have been arguing and plunging my selfe into a deeper ingagement unto God and men The cords of * * Josh 23.8 9. 1 Sam. 12.24 love should draw with the greatest force Therefore by the assistance of the Spirit of Grace I shall strive to lay my selfe forth the more both in the service of the Tabernacle the the Church of God in generall and in particular to your selfe and so shall remaine your Faithful Servant to be commanded in the Lord Jo Hinckley 1 Cor. 15.10 But by the grace of God I am what I am I Looke upon this Chapter as the very looking-glasse of the resurrection wherein it is represented so clearly that the luster of its rayes and reflections may even dazle the eyes of all that are not willfully blinde the letters are so Capital that a man may run and read The Apostle well knew how difficult it would prove to flesh and blood to believe that bodies demolisht into dust and passeing through severall changes should againe returne to their former being The Epicureans and Stoickes doe openly a Act. 17.18 deride this doctrine Thomas himselfe though one of the twelve cannot fly such a high pitch b Joh. 20.25 his faith flagges and faulters being weighed downe with no lesse then two negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not believe It was not easy to St. Paul himselfe If by any c Philip. 3.11 meanes we can attaine to the resurrection of the dead as if he had been almost out of breath before he could clime to the top of this Carmel therefore he is the more earnest in this Chapter to backe his doctrine with severall arguments drawne from sence reason and Scripture both to convince and prevent the growing Sect of the Sadduces and good reason that a truth so necessary to be believed and knowne should d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost be thus fenc't and fortified for t is the very principal pillar of our religion the very hinge on which turnes the whole frame of Christianity it is spes omnis in Deum sperantis all the hope and confidence e Fiducia Christianorum resurrectio mortuorum Tertul. of a Believer And therefore t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel it selfe in the first verse of this chapter brethren I declare unto you the Gospel as if all the lines of the Gospel met in this very point Alas I what have we to carry on our spirits thorow all the rugged passages and crosse dispensations of this life but only our hopes in reversion Here we must cast anchor amidst all our stormes this must hush and silence all our doubts that we * A veteribus exponitur hic locus de futuravita quā sententiam non reprobo Musculus in Psal 27. v. 13. verily believe to see the goodnesse of the Lord in the Land of the living If f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justin Martyr p. 215. I shall not be hereafter what I am now what difference will there be twixt those that have fryed in the flames of martyr dome and those that have made bon-fires with their bodies Religion would be our losse g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex Stro. 4. profanenesse and injustice great gaine If in this life only we have hopes in Christ we are of all men most miserable who would care to doe h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Hic p. 210. well who would fear to doe amiss the Atheists cursed resolution would be true divinity let us cate and drink for to morrow we shall dy An Antient has observed it to our hands and we finde it too true that none live
for the righteous doubtlesse there is a God that judgeth in the earth 1. Here David first drawes up a Charge and an inditement against unrighteous judges who did either immediately oppresse the people themselves or esle did Calumniate them to Saul and so did incense and exasperate the prince against his subjects This he expostulates with them in the five first verses Do ye indeed speak righteousnesse O ye Congregation do ye judge uprightly O ye sons of men their mouthes were corrupted and poysoned with wrong sentence acquitting the guilty and condemning the innocent or else out of a meale-mouth'd partiality they betrayed the Cause of the widow and fatherlesse by their silence therefore some read the words thus Are ye silent indeed or of a truth do ye speak dumb justice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obmutuit And no wonder that the hand of Justice points the wrong way and the motions thereof are irregular for the maine spring is out of order out of the abundance of the heart the mouth speaketh now they were rotten at the core their very hearts were forges of naughtinesse yea in heart you work wickednesse vers 2. And where heart and mouth are tainted the hands will not be sincere as are our thoughts and words so commonly are our actions therefore the same men are taxed in the same verse to weigh the violence of their hands in the earth they seem to put the demerits of malefactors in one scale and their rewards in the other as if there were temperamentum ad pondus a most exact proportion in their administration of justice yet they wilfully mistake wrong for right and such as should be foster'd and incouraged feele the heaviness of their loines and the stinges of their Scorpions they dispense and weight forth violence in the earth now their tyranny was so much the more cruell and abominable by how much they did more c Revera nonest nocentior ulla iniquit as quà m quae specâ—â— uâ— stitiae grassatur Muscu in Locum pretend weights and balances the emblems of righteousness and justice and went about to establish wickednesse by a Law as an ape is the more deformed even wherein he do's resemble the shape and image of a man and differences in religion are the more inveterate amongst whom there is a similitude as a Christian is more bent against a Jew then a Turk and therefore these Judges were earnest and-zealous in their violence and injustice their a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septs Furor illio Jer. poyson is like the poyson of a Serpent vers 4. As false worshippers are mad upon their Idolls compassing sea and land to gaine proselites and Serpents swell with venome and spit it forth with fury and vehemency so wicked rulers are in paine untill they give a vent to their malitious designes and like Aetna and Vesuvius belch forth some flames of destruction and which is the worse no torrents of better advise will slack or asswage their fury for they are stubborn and refractory to good Counsells and so still run parallell with Serpents They are like the deafe adder that stoppeth her eare which will not harken to the voice of the charmer charming never so wisely vers 4.5 Adders did much mischeife by biting and stinging therefore there were inchanters to tame and restaine them therein Frigidus in pratis cantando rumpitur anguis Surely the serpent will bite without Inchantment Eccl. 10.11 and the Lord threatens to send strange Cockatrices which should not be charmed Jer. 8.17 To which custome Balaam alludes Numb 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel but now in after times the Serpent be came so subtile that as Vlysses stopt and seald up the eares of his companions that they might not be bewitched with the Syrens songes so the Serpent would lay one eare to the earth the other shee stopt with her taile that so she might evade the charmes of inchanters so t is with wicked Judges refuseing good Counsell and with most men refusing the voice of the Gospell they will not hearken to the voice of the charmer Secondly David breaks forth into imprecations devoting these unjust and rebellious men to the judgments of God appealing to Heaven against them in the 6 7 8 9. verses break their teeth O God in their mouthes break out the great teeth of the young Lions O Lord. Such mercilesse men as use to prey upon their brethren are compar'd to savage beasts to Lions or young Lions as they are cheife or subordinate in executing cruelty He prayes that they may be disarmed of the instruments of their fury Break their teeth that they may be enfeebled and languish and not find their hands when they are set upon mischeife let them melt away as water as a snaile or as an untimely fruite of a Woman nay let their destruction be sudden as crackling thorns or a whirlewind in the midst of their full vigour living and in their wrath vers 9. Let theÌ„ go quick into Hell Ps 55.16 Thirdly Here is the result and Consequent of these transactions in the righteous He shall rejoyce when he seeth the vengeance and wash his feet in the blood of the wicked The metaphor is taken from conquerors who triumph in the blood of their enemies that thy foot may be dipped in the blood of thine enemies Psal 68.23 Or else from hunters who sport in the blood of their game Yet these did not simply rejoyce in blood and vengeance nor as it was the blood and vengeance of their enemies but as it was the blood of the wicked who had dishonored God vers 10. And as they rejoyced to see the hand of God lifted up against the enemies of God so they heard the voice of his rod and learned judgment The wicked mans correction is the godly mans instruction He triumphs as much over his owne doubts and incredulity as over his enemies He looks as it were through a casement of the sanctuary Psal 73.3.17 and discovers with one eye in what slippery places they stand who prosper in sin and abuse their power and authority with the other he beholds the happinesse of the righteous together with the verscity of God both in respect of his being and his providence and so breaks forth into this Epiphonema of the text So that a man shall say verily there is a reward for the righteous verily there is a God that judgeth in the earth In this triumphant song observe 1. The preface or introduction so that a man shall say 2. The matter or substance of it consisting of three parts wherein are three fundamentall points asserted 1. No man shall serve God for nought verily there is a reward for the righteous or there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep. fruite for the righteous 2 The Diety is put out of all doubt and controversy doubt lesse there is a God Elohim in the plurall
of the Saints Rev. 14. 10 11 12. they must stay untill the time come that the Lord make inquisition for blood then he will remember them Psal 9.12 And as the Lord doth not presently take vengeance of the wicked so doth he not presently reward the righteous He looks into the records of Heaven his book of remembrance first wherin all their righteous acts are written as Mordecai was near the Gallowes though he discovered the Traitors and so saved the Kings life till Ahasuerus read in the Chronicle where this was recorded Ester 6.1 2 3. 2. God rewards the righteous with Honour Prov. 10.7 Esa 65.15 The name of the wicked shall rot and they shall leave their name for a curse They are as chaffe as scume as refuse silver And though they ruffle never so much in the gawdy plumes of glorious titles yet it may be said of them as it was of Naaman but they are Lepers but they are sinful wretches this degrades them this spoyles staines and dashes their honour and layes it in the dust as t is said of the Eagles feathers m Francius part 2. c. 1. that if they are mixt with the feathers of other fowle those will consume devoute these so where there is the worme of a predominant sin it will undermine the gourd of aspiring glory Reuben shal not excel though he was Jacobs first-borne and the begining of his strength because he was incestuous and went n Gen. 49.3 4. up into his Fathers bed They that despise me shall be lightly esteemed though they be never so great they stinke in the nostrils of God and good men 1 Sam. 3.30 According to that tradition of an Angel walking by the way meeting a proud gallant in sumptuous apparrel all to perfumed and going in such a stately garbe as if he would strike reverence in those that saw him even to adoration This Angel started out of the way and held his nose as if he had passed by some stinking carcasse or nasty dunghil to shew that as God seeth not as man seeth 1 Sam. 16.7 for man looketh to the outward appearance but the Lord lookes on the heart So Holy men see not as the men of the world see these turne the eye of respect after tall Eliabs and after the glittering objects of riches and power as the Sun-flower and marrigold turne after the Sun but the other honour those most who excell most in grace and goodnesse As when Jonathan saw the prowesse humility and other transcendent qualifications in David t is said the soule of Jonathan was knit with the soule of David and Jonathan loved him as his own soule 1 Sam. 18.1 It is true we must honour even wicked men according to their places authority and relations but herein our honour is to be terminated upon the image of Gods power in them and not upon their personal abominations But now the righteous are honourable even in ragges their faces shine with rayes of majesty reflected from God himselfe though every Balaam cannot discern them As the blinde Jewes could see nothing in Christ himselfe that was desirable Esa 3.2.3 But the Easterne wise-men saw the divinity sparkling in him amidst the straw and the litter and therefore they came many a weary step to worship him this they o Aurum regi thus Deo morituro myrrham Chrysol Ser. 158. acknowledged by their mystical gifes gold myrrhe Frankincense so the generatió of the righteous have beenillustrious glorious wheÌ„ under the sawes harrowes of persecution p Russinus l. 1. cap. 4. Constantines eyes saw such luster in Paphnutius the Confessor when Maximian had pluckt out one of his eyes that he fell upon him and kist him and he kissed that place most where his eye had been pluckt forth that as the heart of Christ was ravished with one of the Spouses eyes understand it of her faith or love My Sister my Spouse thou hast ravisht my heart with one of thy eyes Cant. 4 9. So the good Emperours heart was ravisht with the very hole wherein one of the Confessors eyes had been The Romane Senatours were very awful in their gownes so a Christian clothed with the garment of holinesse looks as if he were clothed in purple since thou art pretious in my sight thou hast been honourable c. Esa 43.4 He is honourable in his life A king a Priest guarded with Angels He has a new and royal name better then of Sons and Daughters Esa 56.5 Honourable after death His very name shall carry a sweet savour with it A good q name is better then pretious ointment The memorial of the Just is blessed Eccl 7.1 Ps 112.9 Prov. 10.7 His horne shall be exalted with honour We are most of us very Aery we would faine fly through the mouthes of men upon the wings of fame let us conquer our own Corruptions so we shall be more famous then Alexander or Caesar Let us expresse the power of religion in our lives our names shall out â—ast brasse and marble such a reward have all the righteous such honour have all his Saints Ps 149.9 3. God rewards the righteous with security and protection He is round about his people as the Hils staÌ„d about JerusaleÌ„ Ps 125.2 the Church is a garden inclosed God is a wall of fire about his servants in the wildernesse of this world so that no Lyon or Tyger can assault them without Commission from him nay without assaulting him himselfe In touching them they touch the apple of his eye In their afflictions he is afflicted therefore he is said to carry his people upon Eagles winges standing betwixt them and danger He beares them in his bosome and compasses them with his everlasting armes His left hand is under the head of his Church and his right hand imbraces her she is hid in the clefts of a rocke The Angels stand about her with their flaming swords Behold his bed which is Solomons this bed is the Church threescore valiant men are about it of the valiants of Israel that is of Angels Cant. 3.7 If he suffers them to fall into dangers he keeps them from being infected with the venome and malignity of them that they tempt them not to sinne and from the bitternesse and extremity of them that they be not swallowed up in the gulfe of anguish and paine He will walke with them in the furnace He will not forsake them when they passe through fire and water as their tribulation abounds so their consolation shall abound 2 Cor. 1.4 There is none like the God of Jesurun who rideth upon the heavens for thy helpe and in his excellency on the skie Happy art thou O Israel who is like unto thee O people saved by the Lord the sheild of thy help and who is the sword of thy excellency thine enemies shall be found liars unto thee and thou shalt tread on their high places Deut. 33.27 29. 4. God Will
will not serve their turne when the Lord will not answer them neither by dreames nor Vrim nor by prophets 1 Sam. 28.6 Then they will go to a Flecterè si nequeo superos Atheronta movebo Endor to some wizard or sorcerer to try how propitious the devill will be unto them Now this is an high Affont to Heaven A dethroning of the Almighty and a setting up of Lucifer in his roome and therefore I may well call it Atheisme When 〈◊〉 Ahaziah sent to Baal-zebub to know whether he should recover of his disease the Angell of the Lord sent Elijah with this message Is it not because there is not a God in Israel that ye go to enquire of Baalizebub the god of Ekron 2 King 1.2 3. 3. There are swarmes of practicall Atheists who in words professe there is a God but in works deny him God is not in all their thoughts Ps 10.4 without God in the world they set not the holinesse nor glory nor power of God before their eyes to restraine them from sin as if God had eyes and saw not nay in the Act of sinning they either beleive there is no God or n Quod metuunt periisse expetunt wish there were none Now crosse to these It is the first Article of my faith that there is a Father Almighty maker of Heaven and earth that there is a God and that he is a rewarder of them that diligently seek him Heb. 11.6 And this I shall make appeare even from nature and reason which are only classical and Canonical to Atheistical wretches 1. From the natural notion and Idea of a God which resides in the minde of a man so long as it is not crazed God has set his stampe upon us in an indelible character whereby we cannot but own him and pay the tribute of homage to his awful Majesty and that especially when he frownes and inflicts upon us some memento's of his o Hi sūt quque trepidant ad omnia fulgura pallent Cum tonat exanimes primo queque murmure Coel 1. Juve Sat. 13. Per hoc tēpus sc sub imperio Constantii sava continua terra concusiones quasi quadam prodigia coelestem iram ost entantia religionem aliquam humanis pectoribus incusserunt Sigonius l. 5. p. 110. Afflictio dat intellectum power then the profantst varlet will cry out O God! O Lord who in time of prosperity did hang out his flagge of defiance against God and against Heaven The pround daring Emperour could hide himselfe at a clap of thunper and the Babyllonish Monarch who did affront the Almighty by drinking wine in sacrilegious boles was struck with a trembling palsie at the apparition of an hand writing on the wall Those Heathenish Marriners that were wasting Jonah unto Tarshish when they were tossed with a Euroclydon a violent and tempestious winde so that they were all in danger of drowning they found everry one a God to pray unto Jonah 1.5 when he sl W them then they sought him and they returned and enquired early after God and they remembred that God was their rocke and the high God their Redeemer Ps 78 34 35. So it was with the Israelites themselves who in time of liberty plenty and health had a tang of Atheisme So it was with David who said in his prosperity that he should never be moved When Manasses made groves caused the children to pass through the fire in the valley of Hinnom and used witchcrafts and inchantments did he ever thinke upon a God at least on the true God But when the King of Assyria bound him with fetters and carried him to Babylon then p Moses invenit Deum in rube inter spinas quem pro tempore amifit Solomon in thalamo inter rosas Maria retinet Christum in Aegyp to quem amisit in festo D. Prid. 2. Conc. Manasses knew that God was the Lord 2 Chr. 33.12 13. There was the sparkle of the knowledge of God in him before but so rak't under the ashes of dissolute thoughts and practises that it could scarce be discerned yet not quite exstinguish'◠and smother'd Now affliction did so fanne and winnow away those ashes that the notion of God implanted in his brest did shine forth in its genuine and primogenial lustre Thus Nebuchadnezzar q Dan. 4.32.33 34. knew that the most high ruleth in the Kingdome of men after he had gone to schoole for some months to the beasts of the feild It is reported of a famous Carver who making a curious image of Minerva did secretly ingrave his owne upon it so the Lord of Heaven if it be lawful to make such a comparison hath interwowen his owne image in us which remaines as a marke whereby we may be known to be his Workmanship his people and sheep of his pasture And although the glorious lineamens of his draught are much defac't yet there are such reliques and remainders left behind that as in an old sullied globe or map we may guesse at the former lines so there is so much of Gods image left in us which will serve to spell or find out a God What is Conscience but a divine facultie in the soule which is the Lords spy or Lieutenant in us and over us why doth it smile upon us after we have done well though the world foame and rage why doth it fly in r Cui frigida mens est criminibus tacitâ sudant praecordia culpâ Juve Sat. 1. Scclus aliquis tutum nemo Sccurum tulit Sen. Hyppo our faces and pull us by the throat when we doe amisse though no eye behold us nor any law can punish us our own thoughts either accusing or excusing us Rom. 2.15 And so man keeps a compleat Court of Assize within his own breast and passes sentence upon himselfe This is the Booke which shall be opened at the day of judgment This is the candle of the Lord which searches the inward parts of the belly Prov. 20.27 Why could neither Cain nor Heman nor Spira appease the fury of their own Spirits What does this argue but a superintendent principle to whom we are all subordinate before whose tribunal we are to appeare another day and are as it were summond and bound over to answer for all misdemeanours by the verdict of our own Consciences here Moreover that there is such an impression of a God naturally appeares from the Devills themseves who believe and tremble and from the most s 1 King 17.30 31. paganish and most barbarous people and nations who have acknowledged some god or other and worshipt him accordingly As the Sun the Moone the starres some Freind or Benefactour some beast or other that has been profitable to them Nascuntur in bortis numina or else their very leekes and onions or if they knew not what God to worship in particular rather then they would owne no God at All they Inscribed their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to the unknowne God whosoever he was Act. 17.23 as the Romans had their Pantheon a Temple for all Gods whatsoever Now as the hot and various disputes concerning Religion shew that there is such a thing as religion and that there is an excellency in religion so those different opinions concerning God shewes that there is such a transcendent Being as God who is the very source Fountain of all our hapinesse and should be the object of all our worship and praises This is the first lesson a servant of God is to learne to wit that there is a God and that he is A rewarder of them that feare him We cannot come to God with fiducial or justifying faith before we have attained this Historical or dogmatical faith he that will come to God must believe that God is Heb. 11.6 As I have demonstrated the latter verily there is a reward for the righteous So I shall proceed to shew that doubtlesse there is a God 2. From the book of the creatures Now this book is very large voluminous consisting of the two Dyptyches of Heaven and earth which as they make up one great globe so they constitute A vast Folio wherein all the Creatures from the Sun and moone in the firmament to the Ant and Hysop upon the wall are so many Capital letters which both single and joynt set forth the wisdome and power of God Any illiterate men that know not one letter of the Alphabet may run and read without offence what the Papists say of Images we may justly say of the Creatures that they are Lay-mens books Neither are they so many dead letters or silent Hieroglyphickes but as great Schollars are said to be walking libraries and Holy men are living Bibles so the Creatures are speaking boâ—â—â—s As we have read of a vocal grove where the trees spake and gave answers t Quaere supra nos nam ipse fecit nos as Austin brings in the Creatures answering him enquiring of them whether they were his god in his consess so the whole world is such a Grove All the creatures in their several ranks and places set forth the glory of their Creator The Heavens declare the glory of God and the firmament sheweth his handy worke Ps 19.1 neither is their voice intelligible in such and such Countryes onely like other languages but their Dialect is universally the same to all Nations There is no speech or language where their voice is not heard Ps 19 3. Pythagoras thought the Heavens made a musicall Harmony in their motion but sure I am David calls upon the Heavens to praise the Lord and to praise the Lord is the most excellent melody in the eares of God and good men they proclaime the Honour of him that dwells in the Heavens Thou hast set thy glory above the Heavens Ps 8.1 or as Aynsworth saies the word will bear it thou hast set thy glory upon the Heavens As the painter shewes his skill by setting forth some Curious and almost breathing portraiture and exquisite and accurate needle-work sets forth the Art of her that made it So a The pictures of starres are said to be in the stones at Shugborough being the armes of a Family of the Shugboroughs there so the arms of God his wisdome power and goodnes are in every Creature M. Fullers Ho sta the Lord hath set his glory upon the Heavens as upon an excellent peice of imbroiderd work they are said to be drawen forth by line Job 38 5. and to be the word of Gods Fingers Ps 8.4 because of the curious and wonderfull wisdome which is expressed in the structure of them He stretcheth out the Heavens as a Curtaine or Canopy Esa 40.22 By his spirit he hath garnished the Heavens Job 26.13 Therefore the Lord sets himselfe forth by such names and titles as relate to the Creatures As Jehovah which comes from a roote signifying Being because he hath his Being from himselfe and is the cause of all Being in the Creatures In imitation whereof it is thought the Heathen set this Motto a Plutarch ET thou art upon the Temple at Delphos He is called The God that made the Heavens b 1 Chro. 16.26 Josh 3.11 1 Sam. 12.17 Job 26.7 The Lord of all the Earth And by a periphrasis He that sends the thunder and the raine and Hangeth the earth upon nothing Orpheus himselfe could say If any claime the title of a god Deum non alias manifestum est esse quam quia totum condidit hoc Tertul p. 448. Saepe mihi dubiam traxit sententia mentem Curarent superi terras an nullus in esset Rector but after when Dispositi quaesissem foedera mundi tune omnia rebar Consilio firmata dei Claudian Tanta eventuum similitudo ad certum sinem quasi conspiratio indicium est providae directionis nam in aleâ Venereum aliquoties jaccre casus esse potest at centies si quis eundem jaciat nemo erit qui non hoc ab arte aliquâ dicat proficisci Grotius de Relig Christiana besides one let him make another world like this and then say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my world and then we will beleive He is a god Thus the works of nature do manifestly discover the god of nature From second causes and inferiour effects we may easily arise unto and acquiesce in the First Cause and the First Mover of all things even as we may pursue a River to the spring-head and Fountaine from whence it flowes The invisible things of God from the Creation of the world are clearly seene being understood by the things that are made Rom. 1.20 Who can be ignorant of a God that observes the constant motion of the Heavens the orderly vicissitude and succession of Summer and Winter the wonderfull ebbing and flowing of the sea If we should see a ship upon the sea sayling directly to the Harbour we might conclude that there is a pilot in that ship to steere her Course a Theophilus in fine Justi Mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So we may resolve that there is a supreme moderatour and Governour who orders and disposes of all things in their seasons Quaelibet herba deum Singula animantiuÌ„ genern deum esse demonstrant Nazi p. 63. Who can be ignorant of a God that veiwes the Herbs of the Feild and sees with what beauty they are clothed and tastes the different virtue that is in them who ponders the stupendious properties of beasts and birds and fishes with what instinct they propagate their kind and provide for their sustenance and safety who can forbeare even to cry out Altitudo O the Height and depth of the wisdome power and mercy of a God that reads those Naturall Histories of Pliny Aelian and above all that reads the book of Job and considers the wonderfull observations there even from nature her selfe Hereupon I have not a litle wondered
a peices themselves and broken into atomes never to be gathered together againe then to appear before God with such a Fig-leav'd excuse which he shall consume as so much stubble and destroy with the brightnesse of his comming 2 Thes 2.8 What can they say they were ignorant of God and could not by all their industry finde any footsteps of a God in the world Alas then all the Creatures though Ministers were silent will swarme about them and tell them to their faces they would have taught them but they would not learn their own Consciences must needs subscribe to such an inditement that whether they were Schollars Mariners k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. p. 63. Husbandmen or of any other caling whatsoever they could not be destitute of arguments to convince theÌ„ that doubtles there was a God Let these men boast of their wisdome never so much yet they are the veriest l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 15. fools in the world methinkes Chrysostome does excellently school taunt one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doest thou stretch forth thy neck and walke on tip-toes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does thy brest swel with a conceit of thy own knowledge doe but coÌ„sider saith he that thou canst not make one haire white or black If the feare of God be the beginning of wisdome then the root of the grossest folly is to be ignorant of the Lord. A Poet durst once say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o the folly to believe that there is any God at all but we may truly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O madnes to think other waies We read indeed of one that said there was no God but it was in his heart only he did not eructare belch forth this poyson for very shame he stands branded upon record for a foole for his labour dixit Nabal dixit Nebulo the foole hath said in his heart Ps 14.1 Ps 53. â—1 there is no God There was another also who went beyond this foole 2 Sam. 16.22 he bewrayed his folly with his lips and proclaimed his sin as Sodome or as Absalon when he lay with his Fathers Concubines in the sâ—ght of all Israel It was Pharaoh And Pharaoh said who is the Lord that I should obey his voice Exod. 5.2 But as the Prophet said of the succeeding Pharaohs Kings of Aegypt that the Princes of Zâ—an a city of Aegypt were fooles and the Councellours of Pharaoh became brutish So this Pharaoh went beyond them all as in his folly so in his punishment for when he ask't who is the Lord He that sate in the Heavens laught Ps 2.4 the Lord had him in derision He got himselfe honour on this very Pharoh for as the starres in their Course fought against Siâ—era so the waves of the Sea fought against Pharaoh He m Exod. 15.5 sanke into the deep as a stone so that Moses sang who is like thee O Lordâ— among the Gods v. 11. who is like thee glorius in holinesse fearful in praises doing wonders Be wise therefore O ye Inhabitants of the earth Serve the Lord with feare and rejoyce with trembling Ps 2.11 2. Vse To reprove practical and life Athtists who acknowledge there is a God they are all for God and Godlinesse in their words but they worship him not as God They cry Hosannah unto God at present the next moment by their ungodly practises they crucifie their own confession Such a personaled godlinesse whilest men look one way and row another they pretend for God and act for Baal hath hardened many men in sin and given the enemies of the Lord occasion to blaspheme How ridiculous is it to speak of the glory of the true God and yet holde a confederate correspondency with Satan himselfe to cry the Temple of the Lord and yet sacrifice to the Idol of preferment to fly aloft in aery empty and notional expressions and yet with the fowl to have their eyes wholy upon the carrion of this world who can otherwise think but that gaine is their godlinesse When men act lewdnesse in secret and then say tush God cannot see God will not remember or God will not punish for Atheisme is at the bottome of every sin what a pageantgod do they make him robbing him of all his Attributes They give him the title of a God but trample his majesty under their feet as the Frogges in the Fable leapt upon the logg which Jupiter deputed to be their god or as the Souldiers dealt with Christ they bowed the knee Mat. 27.29.30 and cried haile King of the Jewes yet they spit in his face and smote his head with a reed Herod had the worship of Christ in his lips when he sent executioners to slay him It was a sad complaint of old that Arrianisme which was a kind of Atheisme came on so fast that the world wondered at it selfe that it was so soone overspread with the contagion of that poyson I wish this part of the world neither in our daies nor in the daies of our posterity after us may never have an occasion of wonder thâ—t it is overrun with a torrent of Gothes and Vandals I meane barbarous and Atheisticall wreâ—ches let us take heed lest there be in any of us an evill heart in departing from the living God Heb. 3.12 And what we know of God and his feare let us be more industrious to transmit it to our off-spring then to provide lands and livings which are but perishing portions As it is most evident that there is a God so let us worship him as God in spirit and in truth let us constantly give him the tribute of prayers and offer unto him the incense of prayses and thanksgiveing for all the mercyes we injoy If I am a Father where is my Honour If I am a Master where is my Feare Mal. 1.6 So may he say If I am a God where is my worship The very Heathen set apart Festivall times to the Honour of those gods whom they acknowledged Bacchus had his Bacchanalia Flora her Floralia and in the observation of these they were most strict and diligent The worshippers of Baal did even cut and lance themselves parents did not with hold their owne children from Moloch Passe over the Isles of Chittim and see and send unto Kedar and consider diligently and see if there be such a thing hath any nation changed their gods which yet are no gods Jer. 2.10 11. Shall not the very Scythians and Americans rise up in judgment against us if we grudge to spend any time in the service of the true God if we observe his sabbaths formally and perfunctorily If we profane his a Qui per-Deos jurant eos colunt Christiani non sunt Tertul. p. 91. name by horrid execrations the very Turkes saies the b Sands in the survey of Religion Travailour punish their christian prisoners the more if they heare
secret glances and comforts them by hidden impulses and whispers as it were by a voice behind us Only let us try the Spirits by bringing them to the touchstone of the word to the law and to the testimonie if they speake not according to this word there is no light in them Es◠8.20 It hath been unhappy Sophistry to argue à bene conjunctis as if those glorious promises of the Covenant of grace that we shall all know the Lord and r Taught of God i by Christ who was God in a humane shape wheras before they were taught by Prophets who were men only So D. Lightfoot 3. par Har. p. 166. all be taught of God did oppose or exclude other meanes of knowledge as altogether uselesse whereas they are subordinate God and his Spirit teaches by his word therefore whatsoever suggestions sprout forth from our own hearts or what injections come from without let us weigh them in the balance of the Sanctuary before they pass for the Auchentike and genuine issues of the Spirit If we or an Angel from Heaven preach any other doctrine let him be Anathema Things revealed belong to us and our children If any shall adde unto these things God shall adde unto him the plagues that are written in this book Rev. 22.18 If we should give scope to our wilde and luxuriant phansies and then fall down to and adore the deformed Chymera's and Brats of our own braines as those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine or falling down from heaven we should soon adulterate the worship of the true God and kisse the Calves of our own imaginations this is to open a flood gate to let in a torrent of Atheisme 3. Assertion Which is an Argument to confirme the Being of the divine nature à posteriori from the exercise of his power and justice here below He judgeth in the earth He commands over all things and Persons by his Soveraignty He defends the good and punishes the evill in the execution of justice He does not only reside in Heaven and take his ease and pleasure there although the Heavens being the chiefest part of his workmanship doe in a special manner set forth the glory of God and God is therefore said chiefly to dwell in the Heavens yet I say he is not so in Heavens yet I say he is not so in heaven as not to mind the affaires of this inferiour world ut nec irâ nec gratiâtangi as not to be provoked with the insolencies and profanenesse of the wicked or not to favour the righteousnesse of the just as the s Lactantius lib. 3. Epicureans said of their gods David teaches farre sounder Divinity Psal 121.4 Though God be on high yet he humbleth himselfe to behold the things both in heaven and in earth and here in the text He judges in the earth This judging here does not referre to the judgment to come at the last day when there shall be a generall convention of quicke and dead before the Lords dreadful Tribunal though so t is most true affore tempus that there will be a time when God will ride his circuit here in a solemne manner so that a man shall say verily there is a God that judgeth in the earth but that is not the scope of this place T is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that now judgeth or is now judging the earth and the inhabitants thereof and therefore it must be understood of a Judgment on this side the Judgment of the great day and so God judges the earth or in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. the earth three manner of waies First By a providentiall ordering and wise disposall of all the affaires of all creatures Secondly In releiving the oppressed and pleading the cause of the innocent Thirdly In overthrowing and plaguing the wicked doers 1. God judges in the earth by a providentiall ordering and wise disposall of all affaires and all creatures The earth it selfe receives strength and vertue from his providence to bring forth fruits for the service of man and grasse for the Cattle and after b See Dr Hackwells Apol. so many thousand of yeares teeming is not yet exhausted made feeble or barren nay it is supported only by the word of Gods power as if we should see a vast globe of iron or lead dangling in the aire without any visible engine to hang upon or any pillars to support it Job askes the question whereupon were the foundations of the earth fastened chap. 38.6 And he returnes an answer chap. 26.7 He hangeth the earth upon nothing So also hath he dealt with the sea that is moderated and kept within bounds that it should not returne to Cover the earth Ps 104.9 He that made the Red sea a wall on the right hand and a wall on the left hand to the children of Israel and made the swellings of Jordan to stand on an heape by the same wonderfull providence hath he shut up the sea which Naturalists say is higher then the land with doores and said hitherto shalt thou go and no further Job 38.8 10 11. God did not make the world at first and then left it at randome to stand or fall by chance and fortune but by the same power he still supports it He goes about the Circle of all the Earth and tells all her walls and bulworks He sees all under the whole heavens and looketh to the ends of the earth Job 28.24 His eyes run to and fro throughout the whole earth 2 Chron. 16.9 Therefore the earth is said to be made continually He looks not only upon the rulers and great potentates of the earth but he has respect to the poore and needy to the meanest Israelite that is wronged by the mightiest Aegyptian in the world Nay the least and most despicable things are under his ken He disdaines not to look after the haires of our heads or to observe the very sparrowes that fly in the aire We are so short-sighted that we cannot judg of nor discerne the just quantity or quality of the vast heavenly bodies much lesse can we distinguish the Inhabitants of the Coelum Empyraeum the heaven of heavens But he that dwells in that inaccessible light can judg of the least creature that crawles upon the earth or the smallest atome that moves in the aire Use Let no extremity extort from us any doubting or repining complaints as if God did at any time cast us out of the compasse of his care as David once lamented that he was cast out of the sight of his eyes let our condition be never so deplorable let the commotions of the earth be never so violent and confused yet let us rest our selves and stay upon this that God judgeth in the earth we are under his eyes that sustaines all creatures by his power that feeds the young ravens and clothes the lillies of the field by his mercifull providence And as this Doctrine rightly
should be the Saviour of the world Israel must see the Aegyptians behind and the sea before no way but be slaine by the sword or perish in the water before God prepare them a way through the sea The Disciples that sailed with Christ in the ship Mat. 8.24 were first suffered to be almost swallowed up in the sea so that they came crying Master we perish we perish and then vers 26. he rebuked the wind and the sea and they obeyed him The match was near the gunpowder before the intended Tragedy of England was discovered and disappointed How easy were it to reckon up a whole cloud of Martyrs whom God suffered to come to the stake and then shewed himselfe to them either by giving them courage against the terrours of death or by taking away the sense of their sufferings so that they fell a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil leaping and skiping for joy and laid themselves down in the flames as in a bed of roses Strike sayes Anaxarchus when they were battering him with clubbes for ye doe not g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. beat Anaxarchus but only his caske or out-side as if with Steven they then saw heaven opened and Christ sitting at the right hand of his Father Now God does thus judge for his people when they are reduced to the greatest exigency First Reason to exercise our faiths that we may know how versari inter aspera to depend upon God though we see nothing nisi pontus aequor but sea and tempestes to believe that he will be mercifull to us though in outward shew he may seeme bent do destroy us This is the very height of faith to be like Abraham Rom. 4.18 Above hope to beleive in hope or like Jehosophat 2 Chron. 20.12 When a numerous host came against him we have no might against this great company but our eyes are upon thee this is to trust God though he kill us Secondly that he may get himselfe the more glory It is a great deale of glory for a Physitian to cure a disease when grown desperate and in the eye of man past cure so for God to help when in a helplesse condition makes more glory to redound to him therefore the Lord quickned Sarahs Wombe when dead and our Saviour raised Lazarus when he had layen foure dayes in the grave When David had shewed that the Lord is a present refuge in time of trouble Psal 46.1 It followes vers 10. I will be exalted among the heathen I will be exalted on the earth So Esa 59.19 after the Prophet had shewed how the Lord releiveth his Church in a desperate condition it followes so shall they feare the name of the Lord from the West and his glory from the rising of the Sun Vse Le ts not be dismayed though we be placed on the very pinacle of dangers though there be troubles without and terrours within though we sit in darknesse and have no light yet as t is Esa 50.10 Let us trust in the name of the Lord and stay upon our God for doubtlesse there is a God that judgeth in the earth I have read of one who was used to say when the Church was at a low Ebbe be of good cheere for now God is working some great worke for his people for when men are at a stand and gaze one upon another then God takes the matter into his own hand then t is good to stand still to see the salvation of God He will be a Guardian and a Champion to his Servants against all the Potentates of the earth that shall foame and swell against them Therefore let us carry our selves innocently and justly to God and men and then let us commit our causes to the Lord as a faithfull Judge 3. God judgeth in the earth by overthrowing and plaguing the wicked doers and taking vengeance of them therefore the Septuagint reades the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging them in the earth that is those cruell and wicked Judges mentioned in the former part of the Psalme To judge is most frequently taken in this sense So he is said to judge h 1 Sam. 13. Elies house He is said to judge Jerusalem i Ezck 16.38 as Women that breake wedlocke and shed bloud are judged when he gave her blood in fury and jealousie but to transcribe a multitude of texts to this purpose would be to guild gold and to seeme to suspect your ignorance in the Scriptures Now both the matter and the manner of Gods judging the wicked and his taking vengeance on them will appeare by these two theses following 1. God judges the wicked when they are in the ruffe of their pride and in the height of their presumption Pharaohs Charriot wheeles were taken off when he was in the heate m Ex. 14. of his pursuit after Israel I will pursue I will pursue saies Pharaoh Not Israel but they owne ruine saies the Lord. When n Dan. 4.30 Nebuchadnezzar was boasting of his great Babel and Belshazzar quaffing in the bowles of the Temple the one was doom'd to eate grasse with the beasts of the feild the other did but cast up his eyes and reads his owne sentence upon the wall Corah Dathan and Abiram have no sooner let go their proud and rebellious words against Moses and Aaron but the Lord provides them a grave with a trap doore or a posterne gate to let them downe quick into hell When Lucifer was aspiring above the o Esa 14.14 15. starres saying I will ascend above the heights of the clouds I will be like the most high then he received an answer that he should be brought downe to hell to the sides of the pit p Acts 12. Herod was stroke with a stinking and nasty disease when in his royall robes he owned the Acclamation of the people that made him a god Julian opened his mouth to blaspheme Christ and e're he could shut it it was stopt with an arrow shot into it from heaven therefore in this 58 th Psal v. 9 The Lord is said to take away the wicked as with a whirle wind both living and in his wrath in the midst of his fury whil'st he is grinding and gnashing his teeth against the poore and innocent therefore Fret not thy selfe because of evill doers neither be thou envious rather pitty them against the workers of iniquity for they shall soone be cut downe like the grasse and wither as the green herb Psal 37.1 2. and vers 35.36 I have seene the wicked in great power magna vi erumpentem Jerom breaking forth like lightning and spreading himselfe like a Cedar in Libanus what becomes of that lightning and this Cedar why both vanish away like some meteor some mushroome or like Jonahs gourd He passeth away and was not I sought him but his place could no where be found Sic confundantur domine So let thine enemies perish O Lord but let them that feare thee