13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
but God will send it again to avenge the Jer. 6. 8. quarrel of a broken Covenant My advice from God to you is Be thou instructed O Jerusalem lest my soul depart from thee lest I make thâ—e Amos 4. 12. desolate and a land not inhabited Therefore thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel Gather your selves together yea gather together O nation not Zeph. 2. 1 2. 3. desired before the Decree bring forth before the day pass as the chaff before the fierce anger of the Lord come upon yoú before the day of the Lords anger come upon you Seek ye the Lord all the meek of the earth which have wrought his judgement seek righteousness seek meekness it may be ye shall be hid in the day of the Lords anger And for a close of all The last Use is a Word of comfort to a waiting use 4. For Consolation people Mercy will be the portion of a waiting believing people And when it comes it will be good measure full press'd and running over It will abundantly make amends for all thy waiting for it Oh then confirm the weak hands and strengthen the feeble knees Learn to live by Faith in dying times Whatever thou loosest whether voluntarily or compulsorily let not go thy Faith Wait patiently and silently under dark Visions at the end the Vision shall speak and not lie God is a God of Infallibility and Eternall truth and will not falsifie his promises Though it tarry and thou hast waited long yet wait a little longer it shall come and will not tarry And it will be an exceeding comfort to the Saints when after long waiting for a mercy they can say by happy experience Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation Isa 25. 9. Establishment of Justice Vnfolded in an Assise Sermon Preacht at St. Mary's OXON Upon Amos 5. 15. Hate the evil and love the good and establish Judgement in the gate It may be that the Lord God of hosts will be gracious to the remnant of Joseph AS in Water face answereth face So the Text suits Serm. 7. At St. Mary's Oxon. March 1. 1649. with the solemnity of the day It is a word in due season which I am resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear or flattery to apply particularly to your consciences as a word both seasonably to be Preacht and profitably to be learnt The Lord make it as profitable to you as it is seasonable for you My Prophet Amos was one of those Prophets which we call the lesser Prophets not of less esteem for his person or matter which he Prophesied then the others but less in quantity and bulk having reduced a great deal of choice matter into a narrower compass He Prophesied before Israels transportation into Babylâ—n He was an Herdsman of Tekoah chap. 1. ver 1. furnished with a Prophetical Spirit and commissionated by God for so high an employment v. 3. He Prophesied in a time of monstrous Impieties and severe Judgements He lived in the days of Vzziah and you may read of his horrid attempt in invading the Priests Office and the Judgement written in legible Characters in his Leprous â—orehead And they withstood Vzziah the King and said unto him It pâ—rtaineth not unto 2 Chro. 26. 18 19. thee Vzziah to burn incense unto the Lord but unto the Priests the sons of Aaron that are consecrated to burn incense Goe our of the sancluary for thou hast trespassed neither shall it be for thine honor from the Lord God Then Vzziah was wroth and had a Conser in his hand to burn incense and while he was wrath with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord from besides the incense altar Some particular impieties and reigning abominacions were 1. Idolatry 1. Idolatry Idolatry was so continually practiced as by way of Irony the Lord seems to invite them to heap up the full measure of their sins Come to Bethel and transgress at Gilgal multiply transgressions Amos 4. 4. Hoc est cumulare sâ—elera sceleribus Calv. in Loc 2. Vnmercifulness Amos 1. 9. and bring your sacrifices every morning and your tithes after three years A second sin was unmercisulness want of bowels of compassion Thus saith the Lord For three transgressions of Tyrus and for fâ—ur I will not turn away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brothâ—rly Covenant A third sin was Oppression Hear this word ye kine of Bashan that 3. Oppression Amos. 4. 1. are in the mountain of Samaria which oppress the poor which crush the needy which say to their masters Bring and let us drink And violence is another sin of the same litter Ye that put far the Amos 6. 3. evil day and cause the seat of violence to come near A fourth sin is Injustice and Bribery I couple them together like 4. Iujustice and Bribery Amos 5. 7 12. to like Ye that turn Judgement to wormwood and leave off righteousness in the earth For I know your manifold transgressions and your mighty sins They afflict the just they take a bribe and they turn aside the poor in the gate from their right A fifth sin is Luxury and Jovialty That chaunt to the sound of the Violl and invent to themselves Instruments of Musick like David 5. Luxury Amos 6. 5 6. That drinke Wine in Bowlls and anoint themselves with the chief Oyntments But they are not grieved for the affliction of Joseph A sixth is Pride Now Judgements are the unhappy issue which 6. Pride sin brings forth Each word is a Thunder-bolt Amos 9. 8 9. Behold the eyes of the Lord God are upon the sinfull kingdom and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord For lo I will command and I will sift the house of Israel among the nations like as corn is fifted in a sieve yâ—t shall not the least grain fall upon the earth And particular Judgements are threatned suitable to their sinnes As 1. Famine I also have given you cleanness of teeth in all your 1. Amos 4. 6. cities and want of bread in all your places yet have you not returned unto me saith the Lord. There 's the punishment of Luxury 2. Mildew and Blasting I have smitten you with blasting and mildew 2. Amos 4. 9. when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer-worm devoured them yet have ye not returned unto me saith the Lord There 's another punishment of Luxury and Intemperance A third punishment is Pestilence I have sent among you the
conscience 2. The strivings of a mans own spirit are pacified with natural means are pacified with natural means eating drinking sleeping idle company vain pleasures quiet meer natural convictions But where Gods Spirit strives the soul cannot be quieted but by supernatural means the in omes of God the ravishing consolations of the holy Ghost a white Stone a pardon sealed no mirth sports company can satisfie a wounded conscience onely one remedy is reserved for a perfect cure and that 's the Medicine made up of the Blood of Christ 3. The strivings of a mans own spirit are flashy suddain and soon gone when the judgement ceaseth As soon as the judgement 3. The striviâ—gs of a mans own Spirit are flashy and suddain is removed the strivings cease but when Gods Spirit strives it is solid and serious If the Jvdgement be removed and the sâ—n unpardoned there can be no quiet If the Judgement be over Pharaoh is quiet but no quiet in Davids spirit till the sin be removed Q. 3. A third Quaery is How may we know whether Gods Spirit Q. 3 A. hath effectually stroven and prevailed with us 1. When we hearken to the call of Gods Spirit Psal 27. 8. Thou 1. Whâ—â— we answeâ— the call of Godâ— spirit saidst seek my face my heart said unto thee Thy face Lord will I seek 2. When we have the testimonie of Gods Spirit as Rom. 8. 16. The spirit it self beareth witness with our spirits that we are the 2. When we have the spirits testimony children of God 3 When we have the sealing of the Spirit Eph. 1. 13. In 3. When the spirit seals whom after ye believed ye were sealed with the holy Spirit of promise 4. When we have the earnest of the Spirit Eph. 1. 14. 4. When we have the earnest of the Spirit 5. When we have the spirits anointing 6. When we have the fruits of the Spirit Use 5. For direction 1. Pray for the Spirit 2. Set a high price on the Spirit 3. Cherish the motions of the Spirit 4. Observe the call and knocking of the Spirit 5 When we have the anointings of the Spirit 1 John 2. 20. Ye have an Unction from the Holy One and ye know all things 6. When we have the fruits of the Spirit Gal. 5. 22 23 24. Love joy peace long-suffering gentleness goodness faith meekness temperance The fifth Use is for direction 1. Pray for the Spirit to sanctifie and cleanse thee No work of sanctification but by the spirit 2. Set an high price of and be a diligent attendant of Gods word The Spirit usually works by the Word The Spirit and Word agree together 3. Cherish the sweet motions of Gods Spirit make much of every holy motion and inspiration O do not grieve nor sad O do not quench the Spirit of God but account Gods long-suffering your salvation God waits and is patient O do not provoke do not abuse his patience 4. Observe all the calls knocking 's and invitations of Gods Spirit The Lord calls by his word by checks of conscience by mercies and by judgements do not then bolt the doors of your hearts nor stand out against all the warnings threatnings and promises all these are upon record Heb. 2. 3. How shall we escape if we neglect so great salvation Lastly Here 's one word of comfort unto all those who make Use 6. For comfort much of the strivings of Gods Spirit These shall be filled with the consolations of the Spirit The Spirit will comfort support help them In Prayer The Spirit helpeth their infirmities Rom. 8. 26. The Spirit purgeth and purisieth them The Spirit of God is their Counsellor in doubts their Comforter in all distresses and the Spirit will guide them by his counsel till he bring them unto glory Doct. 2. It s aâ— exceeding great mercy c. I now proceed in a few words to the second Doctrine That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for repentance Here the Lord alloweth to the old World 120 years so long it was that the Spirit of God strove with the old World We read in Gen. 18. 24 25. the Lord staid communing with Abraham making abatements from 50 to 45 from 45 to 40 from 40 to 30 from 30 to 20 from 20 to 10 Was it not a great mercy for the Lord to bear so long with the Amorites They had a long time of forbearance Thus did the Lord deal with Niniveh Jonah 3. 4. Yet forty days and Niniveh shall be overthrown So the Lord waited long on the Israelites Psal 95. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness So Jerusalem Luke 19. 42 44. If thou hadst known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes The five foolish Virgins had a time allowed both wise and foolish slept and slumbred but the foolish wanted oyl and lost the accepted season Jezabel had time alloted her Rev. 2. 21. I gave her space to repent of her fornication but she repented not The Reasons are 1. To glorifie the riches of Gods mercy Mercy Reas 1. To glorifie the riches of Gods mercy waits upon us wooing and alluring us to repentance The Lord invites Isa 55. 1. Ho every one that thirsteth let him come c. He calls sinners to repentance He entreateth by his Ambassadors 2 Cor. 5. 20. He waits to be gracious Rev. 3. 20. 2. To glorifie the Justice of God and to leave a people without R. 2. To glorifie Gods justice excuse When mercy patience goodness graciousness long-suffering are all abused what remains but destruction never fruit grow on thee more Cut it down I will take this kingdom from you I will send you a famine of the word These are terrible threatnings 3. The Lord oftentimes is pleased to spare a people longer at the R. 3. God spares a people at the request of his servants request of his servants Luke 13. 8. The Vine-dresser prayed Let it alone yet longer till I dig about it and dung it Gods Ministers pray hard and tug hard at the oar they cry night and day Lord spare try this people a little longer exercise a little more patience towards them let thy Word work upon them they live under the sound of it let it effectually prevail with them The Uses are 1. For admiration O admire the infinite mercies of God who doth thus bear with sinners notwithstanding Use 1. For admiration their provocations yet he tryes waits and allows them a great deal of space when as in Justice he might cut sinners assunder in the midst of their sins This breathes terrors unto all presumptuous sinners who presume Vse 2. For terror of space and grace neither of which is in their own power To some God gives space others he
luxuriously and live with Dives deliciously every day Peradventure they give their flock a visit at Sheep-shearing time once a year as the High Priest entred into the Temple and then with blood and indeed a Non-Resident is a soul-murderer who maintains his bravery with the price of blood Fathers and Brethren I love not to lay out my Mothers nakedness but my heart burns in love to your souls and I hope and pray that a through Reformation may go on and prosper and that under no pretence whatsoever Non-residency may be dispensed withal for the future it being Materia prâ—rsus indispâ—nsabilis For this sin the Scarlet Gowns ought to come down in the dust and wear Sack-cloth Statute Tolerations Dispensations for such and such Dignities local Statutes in Colledges dispensing for such a Lecture and for a Living under such a value all these will prove but sorry fig-leaves to cover thy nakedness Will any of these â—leas serve thy turn at the Audit of the great Judge of Heaven and Earth Will they stop the cry of blood It was said in Suetonius Quintili Vareredde lâ—giones so will it be said Steward give an account of thy Stewardship Sheep-herd give an account of thy flock Isa 56. 10. where then will dumb dogs as the Holy Ghost stiles them and Idol Shepherds appear They will wish that thâ— hills might fall upon them and the mountains cover them from the face of the Lamb. In the second place suffer I beseech you my Brethren the Vse 2. For Exhortation word of Exhortation I beseech you by the mercies of God in the bowels of Jesus Christ above all your gettings get this wisdom to gain souls In general it concerns every one to do all the offices of Heb. 10. 24. love they can and to consider one another to provâ—ke to love and to good works Let Parents do this for their Children Tutors for the in Scholars they are Pro-parents for the time Masters for their Servants one Friend one Neighbor for another Let any one indifferently learn this Art and put it into practice These Scriptures I commend to your serious considerations and continual practice one is Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbor and not suffer sin upon him Another is Mal. 3. 16. Then they that feared the Lord spoke often one to another and the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and thought upon his name A third is Heb. 3. 13. Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulness of sin And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry in the Language of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put you in remembrance 2 Tim. 1. 16. to stir up your gifts Let not good parts be blasted or lie rusty for want of using If such yet remain here unpurged would there were none who keep their Pastoral Livings and their Founders maintenance living here at ease let the Flock sink or swim I recommend those dreadful Imprecations unto their saddest thoughts Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dryed up and his right eye utterly darkned And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel And for such as are set apart for this Calling and as yet have not a Pastoral cure a particular determination ad hic nunc know that you are Ministers of Christ ordained into the universal Church that 's my Judgement for the benefit of the Church of God in general be not idle and lazy saying No man hath hired us Begin betimes and consecrate your strength and marrow to God And if the first-fruit be holy the whole lump will be sanctiâ—ied Neighbor Villages stand in need of your charity many poor souls ready to starve cry as earnestly for spiritual bread as poor Prisoners for corporal bread And the want of a setled Ministry in several places is occasioned by a scandalous maintenance Give me leave to be importunate in my suit and press your duty farther from thâ—se moving considerations 1. Consider your high and weighty Calling what a great honour it is to be a Minister of Jesus Christ You are called Ambassadors Consid 1. The Ministers weighty calling 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissions and your principal instruction is to beseech people to be reconciled to God You are the salt of the earth and if the salt loose its savour wherewith shall it be salted You are lights and lights must not be put under a bushel you are Stewards and Stewards must be faithful you are Laborers and Laborers may not eat the bread of idleness 2. There 's a price put into your hands you have abilities and opportunities Consid 2. A price put into the hands of Ministers health and strength and if God be pleased to give you hearts the business would be soon done and well done you have helps of Learning helps of an ingenuous Education helps of frequent Preachers dividing the Word faithfully amongst you these are as so many prizes put into your hands to get wisdom the Lord give you an heart to make a spiritual improvement of them Two places of Scripture drawing to a close I would gladly fasten upon your thoughts The one is Eccl. 9. 10. What soever thy hand find th to do do it with thy might for there is no work nor device nor knâ—wledge in the grave whither thou goest The other is John 9 4. I must work the works of him that sent me whilst it is day the night cometh when no man can work Thirdly and lastly Consider the strictness of your account at the Consid 3. From the day of accompt day of Judgement Then the Lord will say Give account of thy Stewardship Shepheard give account of thy Flock Watch-man hast thou looked to thy Watch Laborer hast thou wrought in my Vine-yard The consideration of the day of Judgement the day of visitation should awaken your spirits and put you upon a carefull provision against that day Vse 3. In the last place let me close up all with a word of direction Vse 3. â—or direction and I have done according to that little experience I have and the Lord forgive me that I have no more I 'le commend a few rules of direction to you 1. Give your selves to Divine Meditation This was Mose's practice Direct 1. To meditate 1 Tim. 4. 13. in the Mount Isaac's in the Field and a duty prescribed by Paul to Timothy Meditate upon these things Meditation is as it were the wing of the soul to carry it unto Heaven and herein a Ministers
strength and power in the hands of men if they mis-imploy it God can give strength to wounded men to do great exploits For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire And God can cause the lame to take the prey Thy tacklings are loosed they could not well strengthen their Isa 33. 23. mast they could not spread the sail then is the prey of a great spoil divided the lame take the prey Let us leave off murmuring and repining and wait to see what God will do with us and for us His time is next He will bring to pass his own work his own way to his own glory The third and last Argument I shall name shall be drawn from Arg. 3. Drawn from the benefit of waiting Isa 40. 31. the singular benefit and utility of the duty Art thou weak wait and thou shalt receive strength They that wait upon the Lord shall renew their strength they shall mount up on wings as eagles they shall run and not be weary they shall walk and not faint Art thou afraid of shame and disgrace lest contempt and ignominy be cast upon the Church of God see what the Prophet Isaiah saith It is he that sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Isa 40. 22 23. that stretcheth out the heaven as a curtain and spreadeth them out as a tent to dwell in that bringeth the Princes to nothing he maketh the Judges of the earth as vanity Dost thou desire Gods blessing wait and thou shalt have it And therefore doth the Lord wait that he Isa 30. 18. may be gracious unto you and therefore will he be exalted that he may have mercy upon you For the Lord is a God of judgement Blessed are all they that wait for him God knows when and how to help his Cum duplicaÌ„tur lateres venit Deus Isa 3â— 9 10 people In the mount God will be seen When the Bricks were doubled then came God and delivered the Israelites from their Aegyptian bondage The earth mourneth languisheth Lebanâ—n is ashamed and hewed down Sharon is like a wilderness and Bashan and Carmâ—l shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self When helps from earth have been cut off then help came from Heaven When Abraham was stretching forth his hand to kill Isaac then the Angel said Stay thy hand When David was hemm'd in on every side then a way was made for his escape by the Philistines Invasion When Paul was a killing and they were beating of him to beat out his life then came news of an Insurrection in Jerusalem and by that diversion Paul was repreived God hath a way of escape for his people in Fire and Water When thou passest thorow the waters I will be with thee and thorow the Isa 43. 2 3. rivers they shall not over-flâ—w thee when thou walkâ—st thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Sometimes they have their lives for a prey other times they are made a prey and suffer in a common calamity Yet though the Saints suffer they have an hiding-place And a man shall be as an hiding-place from Isa 32. 2. the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rock in a weary land They have a Pella a Zoar sometimes where they may securely escape with their lives yet they have always a refuge and shelter in the Divine Promises They have a rock higher then themselves from the end of the earth saith the Psalmist will I cry unto thee when my heart is overwhelmed Psalm 61. 2. lead me to the rock that is higher then I. It 's an obliged duty to wait upon the Counsels of God By waiting we may look for good successe because we goe Gods way by murmuring or reviling we cannot look for comfort because we goe the way of flesh and blood By patience the pain and anguish of our fore is mitigated by impatience it corrodes and is inrag'd Thus far of the Doctrinal part I shall improve all unto four Use 1. For Terror Uses viz. For Reprehension Exhortation Direction and Consolation It breathes forth terror and severe reproof unto the murmuring spirits of these present times Never more complaining in our Streets Oh! we would have peace upon any tearms when will the Sword be put into the sheath when shall the Kingdom be setled That complaint is frequently taken up Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and Jer. 14. 1â— there is no healing for us we looked for peace and there is no good and for the time of healing but behold trouble For Answer I expostulate with Jehu What Peace What Peace with Rome What Peace with Benhadad What Peace with falshood Peace upon such tearms will prove but a Body massacring a Soul-murdering Peace What Peace with our lusts and corruptions Till they be slaughtered what peace can we expect Can we expect a cessation of punishing before there be a cessation of sinning Can we expect peace with men as long as we continue at War with God For all those Monethly Fasts and days of Humiliation where 's a serious Reformation of our hearts and lives You know how hasty Saul was he forced himself to sacrifice and would not stay till Samuel came it cost him his Kingdom The Israelites would not wait Gods time but were hasty for an encounter with the Amalekites and you may see what they got by it they fell before them and were discomfited unto Hormah Then the Amalekites came down and the Canaanites that dwelt in the hill and smote Numb 14. 45. them and discomfited them even unto Hormah And what 's the ground of this hastiness of spirit It 's infidelity because we believe not God upon his Word we are such hot spurres we out-run Providence and antidate Deliverance We go devised ways untract pathes according to secret impulses quite contrary to the rode of the Word did we believe the faithfulness of God That he is faithful that hath promised that the gates of hell shall not prevail against his Church we should possess our selves with patience and wait quietly for deliverance We usually say that hasty men never want woe Rash preproperous and preposterous practices are the ruine of practitioners An impatient man is a gate without an hinge Janua sine cardine What shame is it for a Christian to be like Hercules furens or like the Demoniack mentioned in the Gospel rending and tearing himself An impatient male-contented person is Felo de se his own Executioner What a weakness was it in
Pestilence after the manner of Egypt your young men have I slain with the 3. Amos 4. 10. sword and have token away your horses and I have made the stink of your camps to come up unto your nâ—strils yet have ye not returned unto me saith the Lord So that the Pestilence and the Sword accompany each other And wherefore are the Sword and Pestilence sent See Levit. 26. 25. I will bring a sword upon you that shall avenge the quarrel of my Covenant and when ye are gathered together in your cities I will send the Pestilence among you and ye shall be delivered into the hand of the enemy And the Sword is a punishment of their Pride Amos 6 7. Now therefore they shall go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Likewise the Sword is sent for a punishment And for Phantastical Fashions Isa 3. 25. Thy men shall fall by the sword and thy mighty in the war A fifth Judgement is Famine and this is for contempt of the Word Behold the days come saith the Lord God that I will send a famine in 5. Amos 8. 11. the Land not a famine of bread nor a thirst for water but of the hearing the word of the Lord. A sixth Judgement is the enseebling of their strength and weakning of their forces Behold I am pressed under you as a cart is pressed 6. Amos 2. 13 14. 15. that is full of sheaves therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself neither shall he stand that handleth the bâ—w and he that is swift of foot shall not deliver himselfe neither shall hee that rideth the horse deliver himself When any abuse their strength and power God will enfeeble it This counsel is commended to our practice Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches You have by what hath been sayd a tast of bitter fruites some sinnes and judgments set forth in their proper colours In Israels glass England may see her face The same evils of sinne are rise among us and in part the same evils of punishment have already befallen us and the rest hang over our heads and will fall heavie upon us unless mercy speedily interpose Now amidst varieties of wounds and sores and heavy judgments the Prophet prescribes a soveraigne remedie hee addresseth himselfe to divine exhortations and counsels One is Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe this unto thee prepare to meet thy God O Israel Another which begins Si vobis animus est ad Deum reverti jam abjicite omnes vestras superstitiones Calv. in Loc. Amos. 5. 4 is continued vers 5. 6 14. Thus saith the Lord seek yee mee and ye shall live But seek not Bethel nor enter into Gilgal and pass not to Beersheba for Gilgal shall surely goe into captivity and Bethel shall come to nought Seek yee the Lord and yee shall live c. Now if the question be askt wherein doth seeking of God consist A. In the former verses wee read of injustice vers 7. They turne judgment to wormewood and leave off righteousness and of bribery and cruelty v. 12. They afflict the just they take a bribe Insomuch that the prudent man is amazed and stands admiring in a stupendious reverential silence He dares not revile instruments and murmur at the Providence of God v. 3. Therefore the prudent shall keep silence in that time for it is an evill time Q. Now what 's to be done what particular remedy is to bee prescribed sutable to the disease A. My text makes discovery hereof and informes you what 's the most effectual remedy to heale a wounded Kingdome in the words of the Text. Hate the evil and love the good c. The wordes represent unto you an excellent Medicine and the singular virtue thereof The medicine is made up of three particular Ingredients Text divided 1. Hate the evill There 's the affection of hatred 2. Love the good There 's the affection of love 3. Establish judgment in the gate There 's the exercise of distributive Justice 2. For the virtue it 's soveraign effectual to appease the wrath of God to smooth his brow So it follows It may be the Lord God of hosts will be gracious to the remnant of Joseph I shall briefly open the words and draw forth one doctrine which I shall lay down for the ground-worke of my ensuing meditations Here by evill wee are to understand the evill of sinne oppression violence Idolatry pride mentioned in this prophesie and in a large acceptation under this word all manner of sin is forbidden Sinne is the greatest evill and this ought to be the object of our indignation What God hates wee ought to hate Now as God hates sin so should wee with a perfect hatred abhor hate every evil way By good is meant the right way the way of holiness and virtue Mr Calvin takes notice of the order first to hate sinne then to love that which is good and he conceives the scope of the Prophet to bee this that the Israelites should become new men and by a Syneâ—dochâ— Repentance is described in the whole worke from these two parts in hating evill and loving that which is good And because there was abundance of corruption and injustice in their gates in an especiall manner hee inculcates the execution of justice And establish judgment in the gate you have turned judgment into gall and hemlock and by your neglect of justice have provoked God to high displeasure against you Now labour to pacifie him by the impartiall execution of Justice It was the custom of Judges to keep their courts of judicature near the gates of the City so v. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Isai 29. 21 that make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought Hereupon followes a strong ground of Incouragement It may bee the Lord c hee could not determine absolutely hee knew not the decree whether an irreversible sentence had passed against them See a notwithstanding mentioned after a signal Reformation 2 King 23. 25 26. And like unto him was no King before him that turned unto the Lord with all his heart with all his soule and with all his might Notwithstanding the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall But upon probable conjecturall hopes hee encourageth them God hath been very gracious to a penitent people formerly God was gracious to Manasseh
Niniveh Paul Mary-magdalen others repenting Upon these experiences an afflicted remnant may conclude that God will be gracious unto them See Joâ—l 2. 12. 13 14. Therefore now thus saith the Lord turne yee even to mee with all your heart and with fasting weeping and mourning And rent your heart and not your garments and turne unto the Lord your God for hee is gracious and mâ—rcifull slow to anger and of great kindness and râ—pâ—nteth him of the evill Who knoweth if hee will returne and repent and leave a blessing behind him even a meat offering unto the Lord your God Wee read in Scripture of the afflictions of Joseph as a proverbial spech alluding to Joseph the Patriarch who met with evill intreaties from his brethren and from Potiphars wise hee was cast into a pit bought and sold slandred cast into prison and the house of Joseph his posterity and not only his proper natural posterity but all the children of God must through many tribulations enter into the Kingdâ—me of God Act. 14. 22. That the whole house of Joseph that all the generation of men is not utterly consumed is a great mercy wee have cause to acknowledge it with thankfulness that there is a remnant yet left Now a through reformation a turning from sinne to God a hating that which is evill a loving that which is good an establishment of Justice may much prevaile with God to bee gracious to an afflicted remnant Though the number of the Church be few though Jacob bee small and Joseph bee but a remnant yet many promises are made to a remnant Isai 10. 21. The remnant shall returne even the remnant of Jacob unto the mighty God Jeremiah 15. 11. The Lord said verily it shall bee well with thy remnant verily I will cause the enemie to intreat thee well in the time of evill and in the time of affliction Ezek 6. 8 Yet will I leave a remnant that yee may have some that shall escape the sword among the Nations when yee shall bee scattered through the countries Eph 3. 12 13. I will also leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. The remnant of Israel shall not doe iniquitie nor speak lies nâ—ither shall a deceitfull tongue bee found in thâ—ir mouth for they shall feed and lay downe and none shall make thâ—m afraid Rom. 9. 27. Though the number of the children of Israel bee as the sand of the sea a remnant shall be saved And for the remnant we must pray Isay 37. 4. It may be the Lord thy God will heare the words of Rabshakeh whom the King of Assyriah his master hath sent to reproach the living God and will râ—prove the words which the Lord thy God hath heard wherefore lift up thy prayer for the remnant that is left Jer. 31. 7. For thus saith the Lord sing with gladnesse for Jacob and shout among the chiefe of the Nations publish yee praise ye and say O Lord save thy people the remnant of Israel So then you may plainly discerne the summe and substance of these words That which they drive at is to ingage people to a through reformation as the only means to pacifie an incensed God Iudgments fall round about us thick and threefold many have been numbred out to the sword many to famine and pestilence Let the remnant lay these things to heart Let them humble themselves turne from the evill of their doings cease to doe evill learne to doe well execute judgment and Justice and it may be God may turne againe and repent and be gracious to the remnant of the house of Joseph The words thus divided and opened commend these principall Doctrine 1 Doctrines to your serious Practicall Observation That sinne alone ought to be the Object of our hatred and indignation So saith the Psalmist Ye that love the Lord hate evill Psal 97. 10. And the feare of God consists in hating of evill The feare of the Lord is to hate evill Prov. 8. 13. pride and arrogancie and the evill way and the froward mouth do I hate You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate yea seven things are an abomination to him a proud looke a lying tongue and hands that shed innocent blood a heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren Nay further whatsoever is sinfull God hates and where God hates we should hate 2. That which is good ought only to be the object of our love It 's a Doctrine 2 character of the wicked Amos 3. 2. to hate the good and love the evill Holinesse hath Gods Image stamped upon it and we must love God's Image where ever we find it God requires publick establishment of Justice in a Kingdome It 's said in the gates where people went in and out There ministers of Iustice Doctrine 3 sate and the eyes of the whole land were upon them and in an especiall manner the eyes of God Iustice must not be dispensed in a scantling measure here and there a drop but judgmâ—nt must run down as waters and righteousnesse as a mighty streame Amos 5. 24. 4. In that there is such a connexion between these words hate Doct. 4 Deut. 5. 17 18 19. the evill and doe good and establish judgment hence observe In religious duties there is a sacred concatenation and harmonie It 's observed that all the commands of the Decalogue are copulative Thou shalt not kill neither shalt thou commit adulterie neither shalt thou stealâ— neither shalt thou beare false witnesse c. The same God that ingageth us to the obedience of one Command doth not dispense with us or give any exception for any other 5. The people of God his Josephs may be reduced to a very small remnant So they were in the Babilonish captivitie but 7000 that had Doct. 5 not bowed their knees to Baal and whether all these were upright hearted is doubtfull The primitive Christians in times of persecution were but a handfull a despised remnant in the eyes of the world And in the Arke which was a type of Christ there were but eight persons and Cham was one of them In Christ's own familie but twelve and one of them a Judas 6. Observe That the reformation of a people in hating evill and Doct. 6 loving good may prevaile with God to extend mercy and compassion towards them It shall suffice only to have named these unto you It concernes mee to fix upon the establishment of judgment which the Text specially points at and the aspect of a Venerable Iudicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditorie Thus I propound it to you Doctrine That the faithfull execution of Justice in a land is a probable
Scripture proofes I need not range in any other fâ—elds In the second place I le give in some Scripture Reasons for confirmation of the point 2. Reas 1. From the excellency of justice The sirst reason shall be drawn from the excellencie of Iustice And this will appeare in these particular respects It derives its Originall from God Iustice is a communicable Attribute flowing from the fountaine to the streams and government which is that master-wheel to set the motions of Iustice in due order receives prime honour and excellencie from divine Institution By me Kings raigne and princes decree justice by me Princes rule and nobles even all the Judges of the earth Prov. 1. 15. 16. There 's a jus divinum to warrant your honourable calling Iustice is excellent in respect of that incomparable superexcellent price paid to make satisfaction to it and that was the blood of Iesus Christ It 's true that mercy is God's delight It 's above all his workes mercy is swift pac'd Iustice is slow pac'd its chariot wheels drive heavilie God was walking in the garden when he went to passe sentence on Adam But he ranne to meet the Prodigall here 's a walking in point of judgment but a running in point of mercy Yet notwithstanding Iustice will be no looser Mercy Iustice power goodnesse obiquitie c. are diversly according to our capacities apprehended by us yet they are all one in God As God is mercifull so he is just Iustice must be satisfied per se aut per alium Per se no man can it must be done per alium by a suretie See Zech. 13. 7. Awake O sword against my shephard and against the man that is my fellow saith the Lord of hosts smite the shephâ—ard and the sheep shall be scattered and I will turne mine hand upon the little ones No lesse price was paid to satisfie Divine justice then the effusion of the precious blood of the sonne of God one drop whereof is of infinite dignitie price and value The excellencie of Iustice appeares in respect of its excellent effects and operations Iustice is the basis and supporter of the state Leâ—est corporis Politici nervus The great body of states would be paralitick and in a paroxisme and there would be a dissolution of the continuum if the sinewes of Justice should faile To justice under God we owe our lives liberties lively-hoods We could not sleep quietly in our beds for feare of massacres and robberies if lawes were not in force and the current of Iustice should be damnd up Iustice may be compared to the stakes of a strong hedge to keepe it from falling And a Iudg is a quick-set-hedg to keep off incursions into anothers Peculiar Iustice is the preserver of meum tuum It 's the life of our societie the bulwarke and buttresse of our safetie the fort-royall and strength of our Garrisons Should justice cease and there should be no reprover in the gate we should be resolved into an Anarchy a Chaos a confusion and destruction We should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo homini lupus nay homo homini Daemon By the execution of Iustice Government Magistracie Iudicatures those strong walls of a Kingdome remaine impregnable Religion learning trades traffiques lawes arts and scienâ—ss thrive and shelter themselves under the wings of government executing Judgment and justice Reas 2. From the Necessity of establishing justice The second reason shall be drawn from the apparent necessitie of establishing judgment and justice The necessitie is indispensible whether there be considered Necessitas Paecepti vel Medii For the first â— how frequently doth the Lord call for execution of Iustice It 's that which must be sought after Isay 1. 17. Learne to do well seek judgment relieve the oppressed judg the fatherlesse plead for the widdow It must be kept Isay 56. 1. Thus saith the Lord Keep ye judgment and dot justice for my salvation is neere to come and my righteousnesse to be revealed It must not be executed as a malefactour that 's a persecution not execution Iustice is executed upon delinquents not upon it selfe Zech. 7. 9. Thus speaketh the Lord of Hosts saying execute true judgment and shew mercy and compassion every man to his brother So Zech. 8. 16. These are the things that ye shall do speak ye every man the truth to his neighbour executo the judgment of truth and peace in your gates It s promised as a mercy Isay 28. 6. And for a spirit of Judgment to him that sitteth in judgment and for strength to them that turne the battell to 〈…〉 gâ—te It s an argument of Gods love to a people I Kings 10. 9. Blessed be the Lord thy God which delighteth in thee to set thee on the Throne of Israel because the Lord loved Israel for ever therefore made he thee King to doe judgment and justice It 's that which hath God's approbation Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to doe justly and love mercy and to walke humbly with thy God It s that which God loveth Psal 33. 5. He loveth righteousnesse and judgment the earth is full of the goodnesse of the Lord. It 's that which in an especiall manner God commands Deut. 16. 18. Judges and Officers shalt thou make thee in all thy gates which the Lord thy God giveth thee thorowout thy tribes and they shall judge the people with just Judgment There 's another jus divirum for your authoritie And Justice is that which God rewards Isai 33. 15. 16. He that walketh righteously and speaketh uprightly he that despiseth the gaine of oppressions and shaketh his hands from holding of bribes that stoppeth his eares from hearing of blood and shutteth his eyes from seeing of evill he shall dwell on high his place of defence shall be the munitions of rocks bread shall be given him his water shall be sure So Jer. 22. 15. shalt thou raigne because thou cloathest thy selfe in Câ—dar did not thy Father eat and drink and do judgment and justice and then it was well with him Justice is necessary necessitate medii A godly Magistrate dispensing justice and judgment reconciles meum tuum those two wrangling pronounes which are those Phaetons and grand incendiaries that set the whole world in a combustion Terminus was so much set by among the Romans that they paid homage to it tanquam Numini tutolari Without any tang of or compliance with their Idolatry we may safely say that the law is the Boundary of a common-wealth It s a good sence or mound to keep off beasts of prâ—y from making inrodes into my Severall It 's a good screne to keep off the scorchings of firy spirits who Salamander like live in the fire of contention It 's a strong bulwarke to desend a mans right from surprizall by violent enemies who lay seige and make batteries against it The law is Terminus
shee highly deserved it as being one of the worst of Haereticks An ingenuous spirit relents with teares Ille dolet quâ—ties cogitur esse ferox Iudgment must bee given with abundance of humanitie and commiseration And now Right Honorable and the rest beloved in the Lord Iesus give me leave for a close of the whole to apply all in a word of exhortation Let mee divide to every one his portion You that sit in Iudgment remember the text Establish judgment Vse for exhortation c. Consider your Authority in what an eminent place you are set lay out your dignity to doe God and your Countrey good service You are a Beacon set upon a Hill the whole country gazeth upon you There are many eyes upon you and if you swerve from the rule of Iustice the people will serve you as the Levite served his Concubine they will quarter your faults and send them up and down the Kingdome with a was it ever thus I commend Jehoshaphats counsell to your serious consideration 2 Chron 19. 6. 7. Hee said to the Judges Take heed what you doe for yee judge not for man but for the Lord who is with you in the judgment wherefore let the feare of the Lord bee upon you take heed and doe it for there is no Iniquity with the Lord our God nor respect of persons nor taking of gifts You are summoned and have a charge given you by the spirit of God Psal 2 10. Bee wise now therefore yee Kinges and bee instructed yee Judges of the earth You have the name Elohim Psal 82. 6. I have said yee are Gods and all of you are children of the most high Doe you as God would doe Hee would relieve the oppressed acquit the innocent condemne the nocent stand for the poore man in a righteous cause Hee would have Achans Zimriâ—s Cosbies Blasphemers Murderers Idolaters Adulterers punished Remember I humbly entreat you that Iustice is God's Legacy and you are Executours and Administratours thereof be carefull to have the will of God performed I beseech your patience in a few humble requests which I shall make unto you before I conclude I intreat you for poore Prisoners for their soules and bodies For To the Judges their soules that they may have some to teach them the Knowledge of God And for their bodies that they may not bee starved in prison lye in a pit wherein is no water Prisons are oft times Nurseries of all wickedness and that which is a place of restraint is imployed in all manner of licentious outrage so that none are more vile and wicked than Iaylours and their Prisoners 2. I intreat you to incourage the faithfull ministry of the Kingdome As for Baals or Bacchus Priests that make God's sacrifice to be abhorred I wish an Ostracisme to them a tumbling out of their places if they evidence not signall Repentance I plead only for men pious orthodox learned help them to bread help them to bookes If the nurse bee starved the child will bee starved Help them to encounter with the mighty who refuse to pay them their dues because they dare not give the Sacrament to them that are Scandalous when as many times such as they refuse are fitter to go a grazing with Nebucadnezzar amongst the beasts of the field Because some Conscientious ministers have refused to give the Sacrament to drunkards swearers and adulterers some have detained their maintenance from them 3. I have a word to speake in behalfe of this University I speak to a Person of learning my argument is maintaine that my Lord which maintaines you Wee desire no Prelaticall Pompe or domination but only our just rights and priviledges that Religion and learning may be countenanced by your Authority 4. I have a word to speak for the Town I beseech you subdue the Ale-houses the Nurseries of the Divell Ther 's a good expedient and a pious worke begun very lately a work-house and some poore are set to worke in it I humbly crave your incouragement and counsell that it may not be crusht in the Bud nor sinke for want of your assistance And you the honourable Bench the Iustices of the County I beseech To the â—onoâ—â—ble bench you to lay forth all your Interests to promote the Kingdome of Iesus Christ Labour to bee as so many instrumentall Saviours for your Countrey punish swearing and blasphemies There is an Act in the beginning of Q. Eliz that such as maintained Heresies condemned by the foure Generall Counsels should be burnt to ashes You have a late Ordinance of Parliament for your warrant nay rather the Ordinance of God Levit. 24. 16. Hee that blasphemeth the name of the Lord hâ—e shall surely bee put to death and all the congregation shall certainly stone him as well the stranger as hee that is borne in the land when hee blasphemeth the name of the Lord shall bee put to death Try your skill and put forth your skill to subdue the lewd Ale-houses Mr Bolton said in an Assise sermon that it was easier to take Dunkirke than put down an Ale-house Dunkirke was not long since taken would the Ale-houses were put downe You must seare these Hydras else new heads will spring up Give not any just cause to any to complaine that the Justice sweares himselfe and will not punish swearing that the Justice is a good fellow himselfe and will not punish drunkenness I hope better things of you Purge your families keep no swearers drunkards adulterers sabath-breakers within your roofe Give them not harbour for secular Interest but resolve that if they will not serve God let them not serve you according to Joshuas practice chap. 24. 15. If it seeme evill unto you to serve the Lord chuse you this day whom you will serve whether the God's which your fathers served that were on the other side of the flood or the Gods of the Amorites in whose land yee dwell but as for mee and my house wee will serve the Lord. Set the 101 Ps as a just standard rule to go by TheMaxime of Constantius was He cannot be faithfull unto mee that is unfaithfull unto God Remember the National Covenant taken in a day of distress for which there will bee a day of account to goe before each other in a reall example of reformation That Covenant is not an Almanack out of date but obligeth us as the Tenour runs all the dayes of our life You the learned Lawyers I have a word to say to you To the Lawyers Doe not patronize unrighteous causes Set not your tongues to sale to bolster a bad cause See Isai 5. 20. Woe unto them that call evill good and good evill and put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Doe not wire-draw Clients suites Doe not snarle and intangle a cause with needless perplexities to tire out the poore Client with tedious attendances Take heed likewise of base mercenarie silence
came justly upon them for the neglect and unprofitableness under the Gospel in King Edward the sixth's days And if they were so severely punished for a few years unprofitableness under the means of Grace of how much forer punishment shall we of England be accounted worthy who well nigh a hundred years have enjoyed the purity of the Gospel and yet we are barren and unfruitful Let us every one acknowledge his own unfruitfulness that notwithstanding fatning Ordinances we have lean souls and let us every one pray in particular Lord lay not my unfruitfulness under the Ministry unto my charge The Spirit will not always strive and wait at those Bethesda's God may in judgement say I will take this kingdom from you and give it to others who will bring forth the fruits of it I will no more suffer my servants to be abused no more suffer my word to be despised I 'le rain Mannâ—h no more round about your tents if you have so cheap an esteem of it Let us all deprecate this dreadful judgement which the Pâ—ophet Amos threatens Amos 8. 1. Behold a basket of summer-fruits and he said What seest thou and I said A basket of summer-fruit then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more This is the second way whereby the Spirit â—â—rives viz. By the Ministry of the word A third way whereby the Spirit strives is by the checks and 3. The Spirit strives by the conviction of conscience Multi habent scientiaÌ„ pauci vero conscientiam Bernard de interiore domo In corde puritatem In ore veritatem In actione rectitudinem Bern. de interdomo convictions of conscience Bernard makes a sad complaint in that excellent Tract De interiori domo Many haue knowledge but few have conscience He lays down there three choice qualifications of a good conscience To have sincerity in the heart truth in the mouth and rectitude in the conversation These are distinguishing Notes for tryal and examination Now the spirit of God strives by the checks of conscience Conscience flew in Judas his face a legal qualm came upon him I can call it no better It sprang from the horror of the wrath of God and Hell fire flashing in his face It was no Evangelical repentance Judas got thirty pieces of silver but conscience forced him to a restitution Conscience is a reflect act it looks back upon a mans self It is like a Musket over-charged it will recoil upon a sinner It is like a Blood-hound that will follow by the scent and will never leave searching till it hath descryed the Delinquent Wherefore Brethren let us take special notice of the checks of Conscience Let us keep faith and a good conscience joyn'd as the Apostle exhorts Let us not break Gods link Let Pauls Herein I exercise be our continual Monitor Acts 24. 16. Herein I exercise my self to have a conscience void of offence towards God and towards men A Christian may have a pardon in the Court of the Judge and yet not discern it in the Court of his conscience In case of desertions withdrawings and suspensions of Gods gracious countenance a Christian may not be able to apprehend Gods reconciled countenance but in this case there are incouraging supporting promises Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God We read likewise Psal 97. 11. Light is sown for the righteous and gladness for the upright in heart and Psal 112. 4. Unto the upright there ariseth light in the darkness God is gracious and full of compassion and righteous in all his ways But what shall we say when a sinner is condemned both in the Court of the Judge and of conscience how great is that condemnation Spira had a check of conscience and a voice forbidding him O do it not He paid full dear for the wounding of his conscience It 's an observatian of an excellent Divine in a precious Book called Moses self-denyal We had better saith he have all the world Mr. Burroughs Moses Self-denyal cast shame in our faces and upbraid us then that our consciences should cast dirt into them It 's better to endure all the frowns and anger of the greatest Potentates on earth then to have an angry conscience within our breast It 's better to want all the pleasures that earth can afford then to loose the delights which a good conscience will bring in O let the Bird in the breast be always kept singing whatsoever we suffer for it We all subscribe to this in Theâ— whether we do thus in Hypothesi let 's examine our awakned Conscience Let us every one deal impartially with his own conscience All our hearts are naked unto him with whom we have to deal Let every one pray study confer for the information of his own Conscience nothing may be done doubtingly for that is not of faith and whatsoever is not of faith is sin In the whole course of our lives let us bring all our actions to the rule of the word of God and let that decide the controversie Here 's a four-fold infallible rule Let A four-fold rule for the examining of conscience 1. Every one be perswaded in his own heart 2. Let us abstain from all appearances of evil 3. Prove all things and hold fast that which is good 4. Hold faith and a good conscience Let us keep close to these known plain rules discarding carnal policy carnal interests which are the devised ways of men and then let our resolution concur with Luthers I bear this title I HuÌ„c gero titulum cedo nulli Luth. yeild to none Now then when the Spirit thus strives by the checks of conscience let us not resist nor stifle those motions let us not shut our eyes against known light breaking in upon us This is a third way whereby the Spirit strives viz. by the checkings and convictions of Conscience A fourth way wereby the Spirit strives is by the tenders of 4. The Spirit strives by the tender of mercies mercies and loving kindness openings of bowels of compassion towards poor sinners These mercies are tender mercies and there is a multitude of them Psal 51. 1. Have mercy upon me O God according to thy loving kindeness according to the multitude of thy tender mercies blot out my transgressions They are the sounding of Bowels the fountain opened Zech. 13. 1. In that day there shall be a fountain opened to the House of David and to the Inhabitants of Jerusalem for sin and for uncleanness Here is a free tender of Jesus Christ and the riches of his mercies The spirit makes many Proclamations and Invitations to come in to Jesus Christ One is Isa 55. 1. Ho every one that thirsteth come ye to the waters and
he that hath no money come ye buy and eat yea come buy wine and milk without money and without price A second is Mat. 11. 28. Come unto me all ye that labor and are heavy laden and I will give you rest A third invitation is John 7. 37. If any man thirst let him come unto me and drink Rev. 22. 17. A 4th is The Spirit the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the waters of life freely The lâ—st I shall name is the most prevalent obtestation in all the world Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Put forth thy labor to make a Catalogue of the mercies of God they exceed all Arithmetick measure them their dimensions are infinite The Apostle makes four dimensions breadth length heighth and depth Eph. 3. 18. The mercies of God reach to the Heavens his faithfulness to the clouds All the pathes of the Lord are mercy and truth to such as keep his covenant and testimonies Psal 25. 10. His mercy is from everlasting to everlasting his mercy is above all his works Had we the tongues of Men and Angels we could not sufficiently set forth the mercies of God yet let us summon up all the members of our Bodies and all the faculties of our Souls to praise the Lord for his mercies and tell the wonders which he hath done for the children of men How many National mercies and signal deliverances have we received and we yet are in peace even to a miracle of mercies our fleece is yet dry whil'st others are wet with blood Thousands have faln beside us and ten thousand at our right hands and no evil comes nigh our dwelling What variety of personal mercies do we receive How many deliverances have we received from the Grave being ready to fall in and yet we are reprieved and have space to repent How many deliverances have we received from Fire Water Pobbers unreasonable men and all the plots and projects of Malignant Enemies unto the Gospel of Jesus Christ Further What mercies do we receive for our souls Do we not injoy Sabbaths Ordinances publick assemblies Blessed be God our eyes yet behold our teachers and our Gospel is not driven into corners How many mercies Quot misericordiae tot ora Isa 30. 20. so many mouthes All these mercies have so many mouthes calling upon us to thankfulness and amendment of life Now the holy Spirit of God strives by all these mercies to win us to repentance It is our obliged duty as God strives with us in mercy and loving kindness so we should strive with him in our return of thankfulness and reformation of our lives Every mercy should be a Lord-stone to draw us up to Christ Every mercy should be as a foot-stool to raise us up higher to Heaven Every mercy should be as a Looking-glass wherein we should behold the visible resemblances of the loving kindness of God O then take heed of neglecting the voice of the Spirit when he calls by mercies For if he be neglected when he speaks in the sweet musick of mercies he will speak terrible things in the thunder of judgement 5. The Spirit strives by the exercise of patience 5. Yet further The Spirit strives by the exercise of patience forbearance and long sufferance towards sinners God is not willing that any should perish but that they should repent and be saved O the unwearied patience of a merciful Father How long did God bear with the old world with the Amorites Jerusalem The Lord waits to be gracious he delights in mercy It is his nature to be merciful Judgement is called his act his strange act Isa 28. 21. The Lord will rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to pass his act his strange act This is to shew his unwillingneâ—s to punish sinners till needs must He is said to hyer a Razour to shave them as if he had none of his own Isa 7. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river by the King of Assyria the head and the hair of the feet See and admire the wonderful patience of God though we provoke him every day O wonderful patience that the Drunkard dies not in his vomit that the Swearers Blasphemers tongues fall not presently out of their heads Still the Lord waits knocking at the doors of our hearts exercising infinite patience and forbearance towards poor sinners He whets his Sword and bends his Bow Psal 7. 12. He might cleave us asunder presently but there we have experience of singular patience God was but six days in creating the world yet as Chrysostome observes he was seven days in encompassing the Walls of Jericho before he destroyed it Patientia laesa fit furor but let us take heed of abusing patience patience abused breaks forth into extremity of fury Mercy pleads I am slighted I am abused I will no more have mercy on them then patience interposeth I will wait longer but patience being abused it pleads I will be no longer tired out nor abused At last comes long-suffering I am gentle and merciful and I will wait longer and longer but if long-suffering be wearied out What will plead for us What will become of us The long-suffering of God waited in the days of Noah whilest the Ark was preparing as the apostle Peter speaks 1 Pet. 3. 20. 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance We should account the long-suffering of the Lord our salvation Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of the Lord leadeth thee to repentance 6. The Spirit of God strives by many signal exemplary Judgements 6. The spirit strives by many signal and exemplaâ—y Judgements inflicted upon others inflicted upon others We have read of the Wars of Jerusalem in Josephus but more pathetically set forth in the â—ook of the Lamentations We have read of the heavy Judgements of God upon Germany and Palatinate We have read of the barbarous butcherings of those blood-sucking Caribals in Ireland upon the Protestant Party We hear now of a Sword letting out blood in Scotland good blood and bad blood being let out together the Sword destroying one as well as another We hear of sad breaches and heart-divisions widened more and more in England You hear a general complaint of poverty and decay of Trade By all these Judgements the Spirit of God strives with us and woes
us to repentance to Dan. 4. 27. break off our sins by repentance that our tranquillity may be lengthned and that there may be a healing of our errors The use we are to make is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Let us not pass uncharitable censures upon others as greater sinners for greater sufferings but remember that except we Luke 13. 5. repent we shall likewise perish Seventhly and lastly Let us consider how the Spirit of God 7 The Spirit strives by personal judgements strives by personal Judgements inslicted on our selves There is a Judgement of chastisement and a Judgement of revenge God sends Judgements by way of revenge upon the wicked of the World but by way of chastisement unto his own children When God takes away thy riches and other outward comforts as a childe a wife c. by these the Spirit of God strives with thee and sends thee to God to inquire into the cause and walk more closely and humbly with God and thy duty is to pray to God to teach thee what thou understandest not If God send thee a sore disease a grievous pain suppose the Stone Strangury Collick c. by all these the Spirit strives with thee and reads thee a Lecture of thy Mortality and warneth thee to make a serious and speedy preparation for death Afflictions are sent by God as Scullions to scour away the rust and canker of Gods children They are the Shepheards Dogs to bring home the straying Sheep Luther saith Afflictions teach us to understand Scripture Where God teacheth with the rod there he bestoweth a choice blessing Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law God sends affliction on an errand Go affliction take down such a mans pride goe awaken another from his security Affliction is Gods Ordinance and with the same hand he gives Jesus Christ that he gives correction to his own children Thus the Spirit strives by personal judgements and afflictions The use we must continually make is Heb. 12. 5 6. My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Hence saith the Apoâ—â—le Rom. 5. 3. We glory in tribulation knowing that tribulation worketh patience and Jamâ—s 1. 2. My brethren count it all joy when ye fall into divers temptations The rod hath a voice and we are call'd upon Mich. 6. 9. Hear ye the rod and who hath appointed it Thus you have heard how Gods Spirit strives by its motions by the Ministery of the Word the checks of Conscience tenders of Mercy exercise of patience and long-suffering inslicting of exemplary and signal Judgements upon others and personal Judgements upon our selves Now the Lord give us his Grace and teach us to make much of and cherish the strivings of his holy Spirit and let us all deprecate the fearful judgement in the Text My spirit shall no longer strive with you Iudgement and Mercy Set forth from Gen. 6. 3. HAving dispatcht those two Particulars according to my Serm. 3. at St. Mary's Oxon Jan. 19. 1651. Three Reasons of the Doctrine Reas 1. From the Text because man is flesh method propounded in the unfolding of this Text In the third place I am to enquire into the Grounds and â—easons for the further confirmation of the Point Amongst many that may be given I shall reduce the Reasons of the Text into three Heads The first shall be drawn from the very reason in the Text for that he also is flesh Man is corrupted by reason of sin Man was created statu integro in integrity and innocency resembling the Image of God in righteousness and holiness but now statu corrupto by reason of Adams prevarication he became depraved in the faculties of his soul and all the members of his body and they are become instruments unto wickedness The Holy Ghost sets forth sinful man in a full Character Psal 14. 1 2 3. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doeth good The Lord looked down from Heaven upon the children of men to see whether there were any that did understand and seek God They are all gone aside they are become altogether filthy there is none that doth good no not one Suppose we heard the Lord thus expostulating the case Is this man Is this he that I advanced to the highest rank of visible Creatures whom I created after mine own Image whom I endowed with noble faculties an understanding the bright luminary of the soul to know his Maker and a will to obey him Is he now become flesh fleshly in his imagination fleshly minded Doth he walk after the flesh minding the things of the flesh Hath he thus turn'd Apostate rebell'd against his Lord and Maker This charge being all very true wherefore should I have any more to do with him wherefore should my Spirit strive with vile sinful flesh Thus God might plead and in judgement withdraw the strivings of his holy Spirit Betwixt the spirit and the flesh what agreement can there be The Spirit will not thus be unequally yoaked since man is become thus fleshly thus depraved such a degenerate Plant so corrupt its just with Gods spirit to strive no longer with man By flesh in Scripture is comprehended a Mass of corruption Apostoli verba docent haec duo affectuum genera esse opposita Quae ut intelligamus constitutuÌ„ fit affectum carnis nihil aliud esse quam usum virium humanaruâ— semotâ gratiâ Affectus autem spiritus est impulsus divini afflatus usus gratiae Christi Pet. Mart. in Loc. man in his worst estate Rom. 8. 5. They that are after the flesh doe minde the things of the flesh What is predicated of it v. 6 7 8 9. To be carnally minded is death because the carnal minde is enmity against God So then they that are in the flesh cannot please God And what an Antithesis is there between flesh and spirit v. 13. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The same disproportion there is as between death and life heaven and hell salvation and damnation That God strives with any is a great mercy that the Spirit waits knocking at our doors when as he might knock us down dead O great mercy But when the Spirit strives and flesh resists its motions the Spirit spends his sacred breath wooing us and inviting us to do good unto our own souls and the carnal minde bids defiance unto the Spirit of grace when notwithstanding all the beseechings wooings and sollicitations of the Spirit the flesh rebels carnal
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
Judgement Hac fide vivo the rule of the Scripture is clear and infallible there shall be a day of Judgement All this world shall be dissolved This is a Doctrine most true My Text makes the Application 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Divis. Which words contain a Supposition and an Inference 1. Here 's something supposed Seeing c. It s a Principle undoubtedly 1. to be believed That the Heavens and Earth shall be dissolved and the Elements shall melt with fervent â—eat Compare this with Psalme 102. 25 26 27. Let 's not introduce nor beleive vain Philosophy which holds amongst many other dotages Quod coeli sunt incorruptibiles To me it 's out of question that he that made them by his word will one day by his word destroy them Now whether the heavens are so perfectly made as in their own nature uncapâ—ble of corruption is not here to be disputed of or whether the coelestiall influences be as vigorous as at first though a learned Dr. of our own holds the affirmative in that excellent Dr. George Hackwill in his Apology book entitled The Power and Providence of God in the government of the world Yet I shall wave this Question being loath to intermixe any Philosophicall dispute in matters of faith We beleive it We have sure ground plain scripture for our assertion that all these things shall be dissolved 2. Here 's an inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jts infer'd by way of admiration what manner of persons i. e. we should be eminent in holyness we should act in an extraordinary manner we should be rare singular even a non-such for pietie its Diodats observation upon the place If heaven and Earth be purified by fire what care ought Diod. in loc Calvin in loc we to take to be purged and clensed from our corruptions An ergo nos in terra demersos esse convenit c. saith Calvin on the place The heavens earth shall pass away and shall we be sâ—allowed up in the earth and not rather meditate on a holy and a godly life The argument I may thus frame There shall at the day of judgment be a dissolution of this visible Globe of heaven and earth therefore we ought in an especiall manner to labour after holyness This is the argument of the Text of incomparable strength But why is it in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an Hebraisme when the Scripture would express a thing with a greater emphasis it useth the plurall number so Cant. 1. 4 We will remember thy loves thereby inhancing the greatness and multitudes of Christs loving kindness Likewise we read Psal 20. He is the God of our Salvations i. e. that he is the God from whom all Psal 110. 3. salvations come in the most high and eminent way And the Psalmist further specifies Psal 100. 3. Thy people shall be a people of willingnesse to shew their singular readinesse and willingness as if they were all made up of a willing mind and ready spirit for Jesus Christ Thus in the text in all holy conversations and Godlynesse Which expression some referre to dutyes of both tables it s most true that a godly man respects both and labours to keep a Good conscience both towards God and men For the genuine sense of the text Beza gives me full satisfaction Vsurpatur numerus multitudinis ex Haebreorum more ut pietas significetur omnibus suis partibus constans quam pro viribus sectari nos oporteat The scope of all I conceive to be this as if the Apoâ—â—le should thus inlarge himself You are secure and careless you shall be suddenly surprised The day of the Lord will come as a theefe in the night You commit Idolatry with the world your hearts are married to these outward things on a sudden all shall be consumed all wherein you trust shall be burnt up â—owever you put the day of judgment farre of yet it s a coming it s nigher then you are aware of and the heavens and the earth shall be dissolved At that day none but holy persons can hold up their heads with comfort Therefore seriously bethinke your selves anticipate the terrour and sorrow of that day by an holy conversation Make timely provision for that day Labour for holynesse and then you need not fear notwithstanding the burning up of the present world you that are holy here shall behold that day with comfort Therefore now have that day in your eyes in your thoughts in your frequent meditations in your prayers that you may be found blamelesse at that day The words thus divided and expounded presents unto you one entire plain and practicall Doctrine That the serious consideration of the day of Iudgment should in an especiall Doct. manner ingage us unto an holy life and conversation For the unfolding of this excellent and practicall poynt my work will be 1. To prove it by scripture testimonies Method 1. 2. 3. 1. For Scripture Testimony 2. To confirme it by evidence of Reason 3. To improve all to your consciences by particular application 1. For Scripture it contributes abundant testimony to the proof hereof I shall gather sparingly from so great an heap selecting only some more eminent proofes leaving the rest to be supplyed in your serious meditations Peruse v 14 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But can any walk so Yes Zechary and Elizabeth walk'd so they were both righteous before God walking in all the commandements and ordinances of the Lord blamlesse It was Pauls exercise Acts 24. 16. goe thou and doe likewise Labour to make strait paths Labour to approve thy heart to God always walking as in the presence of God Begge strength from Christ and thou canst doe all things through Christ that strengthneth thee Another proof we have 1 Pet. 4. 7. The end of all things is at hand be ye therefore sober and watch unto prayer The consideration of our latter end should be a forcible argument to perswade us unto sobriety and watchfullness That 's a pregnant proofe of the Apostle Paul 2 Cor. 5. 9 10. Vpon this consideration he layeth down those 3 adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeing to gain them over to the practise of them Tit. 2. 11 12 13. This was a motive to him and the rest of the saints to have their conversation in heaven because hence they look for the Lord Jesus Christ You read of a sacred Irony Eccles 11. 9. The meaning is rejoyce in God walk in the wayes of Gods commandements that Ironicall speech commands the contrary Now what 's used by the wise man as a moveing consideration But know that there will be a day of judgment Entertain frequent and serious thoughts concerning it which through the grace of God set home upon thy heart may prevail with the circumspect walking in all holy conversation and Godlyness The consideration hereof should make us look better to our hearts and
shall I tell you further of their seven Sacraments and other Trent Doctrines viz Justification by workâ— Purgatory Indulgences Transubstantiation the Masse praying to Saints I would not at this time conjure up these devils unlesse I had more time to lay them down by a particular confutation I referre you to the learned confutations of Chamier Dr. Whitaker and Dr. Reynolds each one the glory and oâ—nament of his â—niverâ—ty and our Nation One of them kills his enemy and hewes him to peeces Another buries him I will give in a few Principles which are not my judgment only though I heartily subscribe thereunto but of many others whose â—ookes I am not worthy to carry after them One is that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist let 's not be afraid 1. The Pope is the Antichrist v. G. Downham to give him his right name aâ—d call a spade a spade a Whore a Whore Antichrist Antichrist Learned Downham in severall demonstrations abundantly proves the Assertion it s a book worthy your perusâ—ll K. James ask'd Sir Francis Bacon whether the â—oâ—e were Antichrist he returned this answer that if a hue and cry were made after Antichrist and he should apprehend the Pope he would make him clear himself of the markes of Antichrist before he would let him goe A Second Principle is this that a Papist cannot goe beyond a 2. A Papist cannot goe beyond a Reprobate v. Mr. Perkins Reprobate I referre you to the Learned and satisfactoâ—y tract of judicious Mr. Perkins who will give you if you be as willing to reâ—eive abundant satisfaction in this particular A 3 d. Principle is that there ought to be no Peace no â—econciliation with â—ome I am herein fully of that Reverend Drsâ—oâ—inion 3. There ought to be no peace with Rome B. Hall thâ—t there ought to be no peace with â—ome though I cannot agree with him in saying that Rome is a true Church no more then I can say that a womâ—n is honest who is knowâ— to be a common Whore As for Cassander of old Sancta Clara of late who would be reconcilers and joyn the Ark and Dagon Rome and England together for ought I know they may as well reconcile the two Poles as unite those that differ in severall fundamentals A Pottle of Tyber and a Pint of Thames will make a strange Medley Ballderdash Gallimaufrie what shall I call it Christ and Antichrist will not bee thus yoaked Protestantisme and Popery Rome and Geneva can agree no more than fire and water Frigida cum calidis pugnant humentia siccis Lead and Gold cannot agree in the same Furnace no union with Antichrist no peace with Jezabel no reconciliation with Babylon A fourth Principle is this That a Papist living and dying in 4. A Papist living dying in the trusting to his Merits cannot bee saved 5. Babylon is Rome the opinion of his own Merits cannot be saved because he overthroweth the Foundation cuts off that Bough whereon he should lean he overthroweth the Righteousnesse of Christ and without Christs righteousnesse no salvation 5. That Babylon is Rome Vrbs septicollis and shall bee destroyed Rome is that Mother of Fornications and Witchcrafts and herein you have the consent of the most Orthodox and learned Interpreters of the Revelation who concurre in this principle These are the Principles which I am not afraid to own and I am persâ—â—ded that few or none of you differ from my judgment but beleeve these Principles to be true I will have but one word more for a close of all in my last use Vse 3. For Exhortation which is for exhortation and then I shall dismisse you My Brethren you have heard of the Mercies of this day singular Deliverances singular Testimonies of the loving kindness of the Lord Now what eminent things shall we doe for God What shall we render unto the Lord for all his benefits Let me be your Remembrancer after what manner we should remember the mercyes of this day and then I shall commend you to the grace of God 1. Remember to transmit the memory of this day to your Posterity Let this Anniversary solemnity be kept in record let it bee told by the Father to the children and to the childrens children from Generation to Generation Because some question the truth of the day and look upon it but as a politick invention and Trick of State let us bee more diligent to keep it in memory let us speak one to another of the mercies of this day be well acquainted with the History of the day and let us speak of this deliverance in the house in the field at our down-lying and rising up what things of old what ancient mercies the Lord hath vouchsafed to our Fathers and to us in them May this day be wrote in the Kalendar in Letters of Gold which the Papists would have wrote in letters of blood 2. Remember and praise God for this miraculous deliverance 2. Praise God for the Mercies of this day let our mouthes be filled with the praises of the Lord Ps 107. 8. Le ts take up the Ps 124. and make application let our lips praise the Lord and let us say the name of the Lord be praised let our hearts praise the Lord let all that is within us bless his holy name 3. Remember and be vigilant watch against Papists trust them 3. Remember and be watchfull not we know their equivoâ—tions we know their blood-thiâ—styâ—ess le ts ever deprecate and â—bhorre any Toleration any connivance or compliance with them no moâ—e trusting to them than to Simeon and Levi Brethren in Iniquity in whose habitations were instruments of cruelty Gen. 49. 5 6. Be cuâ—telous come not near the brinke venture not upon Arminiâ—n Fâ—milistical and other mungril opinions which partly speaks in the language of the Jews and partly in the language of Ashdod Give the Devil his Option he would have for his Agent a. Familist as soon as a Papist for a Familist can aequivocate and tell you he means Christ and him crucified when as he means not the Christ crucified at Jerusalem but a phansie of his own addle brain a Christ in him or a Platonick Christ 4. And lastly shew some tokens for good of your joy and rejoycing 4. Shew some token of thankfulness in the mercy of this day This day is a day of Thanksgiving let it be a day of Almes-giving to cloath the naked and feed the hungry that their loyns may bless you send to such for whom nothing is prepared This day is a feasting day and there ought to be a sending of portâ—ons one unto another I come in a good day I hope you will not say me my there are many pooâ—e Housholders and poor Scholars too it 's farre more charity to help them than your wandring Peggars In Florence as I have read there was speciall provision made for such housholders as were poor and
down the high and mighty from their seat It s the arme of the Lord Is 53. 1. It s the power of God unto salvation Rom. 1. 16. Yet all this while though I admire divine learning and preferre it to the highest place accounting all knowledge none at all to the knowledge of Christ Neverthelesse I discard not humane learning from its office and conveniency and usefulnesse in a learned Republick My hearts desire and prayer is that the Sun may never set upon our Israel but that the Schooles may flourish in learning and religion and that the Sons of the Prophets may grow up as young plants and be as the pollished corners of the temple never wanting honourable encouragements But for the prevention of abuses which are apt to creep in I hope a caution or two will not be unseasonable 1. Before you make use of humane learning labour to cleanse 1. Caution Purge and cleanse humane learlearning Isay 8. 20. and purge it There 's much drosse in it and therefore it must be refined It requires an understanding head to cull out what is Legitimate and to reject what 's spurious Things must not be tooke on trust at adventure by an implicite faith relying upon the judgment of Learned Doctors There 's a Lydius Lapis to discerne true from counterfeit Ad Legem Testimonia Examine all Doctrines by the Touchstone which is the Word of God Take heed that thou bring not in those things which contradict the principles of thy faith Better to relinquish thy authour sacrifice him to the flames then flinch one tittle from the rule which is the word of God and so make shipwrack of faith and a good conscience In the next place be advised to make all humane learning subservient Cant. 2. Make humane learning subordinate unto divine and subordinate to divine Hagar was courteously entertained whilest she was a servant but when once she domineer'd and despised her Mistris she was turn'd out of doores The comparison is obvious betweene humanity and divinity If that being but a handmaid flaunt it and outbrave her Mistris let her bee casheired in Deut. 21. 12. the same manner The captive woman must have her nailes pared and her head shaven before she might be entertained for a wife In like mannner we must pare off all the superfluities protuberancies and excrescencies of humane learning before it can be dedicated to the service of the Lord. As Moses in his glorious lustre put a vayle before his face so were it an act of prudence some times to conceale a man's selfe The vayle of silence is oft times the best attire of sobriety A foole saith Solomon speakes all but a wise man Prov. 29. 11. holds it in till afterwards 3. Use humane learning with moderation and modesty The Cant. 3. Use humane learning with moderation gold sanctifies not the altar but the altar the gold Humane learning improveth not divine but is it-selfe improved by it Arts are holy in their use only which is to attend upon sacred knowledge And whil'st they doe so the law entitles them to some kind of holynesse Nam quae sacris serviunt profana non sunt Surely then that Painter discovered abundance of folly who when he could not make the Picture handsome then fell a daubing of it A remedy worse than the disease Onesilus his head as I find it in Herodotus Herodet Terpsic when it was empty of braines was filled with honeycombes such are those and may they never come neare our Athens whom I may terme capita sine cerebro brainlesse or brainsick heads who gleane tares from a stage and scatter them in the pulpit Whil'st Jesuites and Postilers are muster'd up by scores scarce one quotation of Scripture This is just as if a man should forbeare wholesome food and gnaw hungerly upon flint stones according to the Similitiâ—â— of Robertus Guleus The Lord complaines of this Epidemicall disease Jer. 2. 13. My people have committed two evills they have forsaken me the fountaine of living waters and hewed them out cisternes even broken cistâ—rnes Would Jeromes dreame might instruct our morning thoughts â—e dreamed that Christ sayd unto him Inveni te magis Ciceronianum quam Christianum Away with such lines of luxuriant fancies strong you may call them but by an Antiphrasis they are as weake as water and cannot quench the drought of a thirsty soule What 's the shell to the kernell What are all these outsides to Christ Crucified We cannot preach Christ in any other method but we shall bewray our own vain-glory betray the honour of God and the soules of his people When poore soules lye a bleeding and they cry out None but Christ what advantage will all the froth of wit afford them When all the flourishes of witt are empty and can doe no good there must be a reall solid thing as I may say Corpus solidum succi plenum that must adde a word of comfort to a troubled spirit Let me beseech you in the bowells of Christ that you would preach Christ and that in all humility God advanceth the low in spirit hee 's the best Preacher and he will reape the best fruit of his paines who endeavours to condescend to the capacity of his Auditors Perspicuity is the ornament of an Oratour and the humble preaching of Christ crucifi'd is the grace of a Sermon And so I am fallen upon my last particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him crucifi'd Here 's a man of the right stampe indeed What the Jewes accompted a stumbling block and the Greeks foolishnesse he accounted his 3. Particular The knowledge of Christ ctucified only glory God forbid saith he that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucifi'd unto me and I unto the world Gal. 6. 14. Q. But why doth the Apostle so often inculcate this expression Christ crucifi'd why not Christ incarnate or Christ risen ascended and glorified why not Christ rather in his Robes than now in his raggs A. I answer without the knowledge of the crosse the knowledge of Christ will profit us nothing Upon that he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us to redeeme us from the curse of the law Christ made our atonement upon the crosse where he felt the Phials of God's wrath powred downe upon his righteous soule having assumed the Person of an offender Where then is the wise where is the scribe where is the disputer of this world Hath not God made foolish the wisdome of this world 1 Cor. â— 20. Are swelling words suiteable to this exinanition of the Son of God Is a losty stile correspondent with this abasement Is it fit to discourse sweetly delightfully upon gall vinegar to beset nailes and thornes with flowers of Rhetorick and to bring our Saviour in pompe of words and vaine-glorious pageants of Art unto his crosse This is not to
amongst the greatest outward curses which can befall the sons of men Sometimes God takes away a mans tast so that he can rellish no more sweetnesse in these things then in the white of an egge Otherwhile God takes away a mans rest so that he lies all night tossing to and fro and can take no rest his sleep falls from him and his eyelids can take no slumber divitias invenisti requiâ—m perdidisti thou hast got riches and lost thy rest Stobaeus hath a story of one Anacreon who when Polycrates had give â—im five talents he could not sleep two nights together he immediatly restor'd them saying * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them But admit thou art not yet blasted in thy estate though usually the great ones of the world feel this by wofull experience yet there 's a fierce lyon which a long time slept at thy dore which now being awakened flies upon thee this is thy conscience wâ—â—h presents unto thee the history of thy life in all its ugly deformities it paints thee out in thy proper colours and this mappe discovers a mare mortuum a dead sea even a sea of blood destruction and misery thy fatall period Quis tanti emet paenitentiam So Diogenes said concerning Lais the strumpet who then of any understanding would purchase thâ—sâ— worlds goods at so deare a rate to be thus in a restlesse condition never at quiet distracted with thoughts perplexed with cares and wounded in conscience Honour proves a torment To be degraded is the height of infelicity No disgrace parallel to that as to be advanc'd high and immediatly pul'd down in the dust It was Wolseyes complaint Had I been as carefull to serve the God of Heaven as I have been to serve my Lord and master on earth he would never have left me in my gray haires Riches prove the greatest crosse when God blowes upon them To be as Job one while the richest of all the sons of the East and then ere long become a proverb of poverty this is an exceeding misery Pleasures are vexations laughter is madnesse Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit thou must seeke it else where if thou seek'st it amongst the great things of this world thou seek'st all this while for the living among the dead No earthly thing can quiet the soule There 's much vexation in the greatest things of this world here below and therefore seeke them not But admit they have wearied us in vexatious suites tossing us from court to court and so by many delayes and troubles hath impoverish'd us yet if at the last they afforded any satisfaction this would make amends for all but no earthly thing can satisfie the soule This is my second consideration They bring us into suites 2 Consid Earthly things cannot satisfie the Soule weary us in them and at last cast us The world brings us into a lottery where we come with heads full of hopes but at the last return away with hearts full of blankes the Teraphim is a lye All the creatures may be compar'd to bags full of holes and deceitfull weights The Lord denounceth this as a fearfull judgment thou shalt eat but not be satisfy'd The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchers gaudy without full of dead mens bones within or like the Egyptian temples where there were a stately Frontispice and a magnificent structure but naught within but an ugly Ape the ridiculous Idol of the people They are emptinesse it selfe and can emptinesse fill the soule The things of this world are wells without water and can these quench our thirst they are broken reeds and can they stay us from falling when you can hoard up grace in your coffers when you can replenish your bags with divine wisdome then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life As Homer fancyed that the Gods sed upon Nectar and Ambrosia and not Hom. Iliad 1. upon such food as men doe so the soule of man being divinae particulâ—aurae having an heavenly borne beeing cannot be satisfied with any terrene things spirits and bodies heaven and earth admit no correspondence Had'st thou a Monopoly of the choicest delights under the sun these could not satisfy thee because they are but finite and thy desires are infinite and you know between finite and infinite there 's no proportion Solomon tells us Prov. 14. 14. A good man shall be satisfied from himselfe Inward peace and tranquility of conscience affords us true contentment and satisfaction unto the soule The light of Gods reconcil'd countenance reviv'd Davids spirit this was his onely desiderable good Lord list thou up the light of thy countenance upon us Thou hast put gladnesse in my heart more then in the time that their corne and wine encreas'd Psal 4. 6 7. Moses the man of God cries for mercy to satisfy him O satisfy us with thy mercy that we may rejoyce and be glad all the daies of our life Psal 90. 14. Only Christ and his comforts can fill up the soule The waters which he gives will never make us thirst againe whereas the well-springs of the world will the more inrage our thirst 3. Great things here below cannot helpe thee in the evill day 3 Consider Earthly things cannot helpe in the evill day An evill day will come a day of darknesse and gloominesse a day of clouds and thick darknesse and for this day Solomon requires a memento Ecol 11. 8. But if a man live many yeares and rejoyce in them all yet let him remember the daies of darknesse for they shall be many When sicknesses and diseases render thy life disconsolate and when death the King of terrours is approaching thy house and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven and Earth Now can thy riches and friends bribe this serjeant and adde one moment unto thy life Aske thy joviall Comrades and boone Companions whether they can helpe thee the very sight of them brings thy sins to remembrance and makes thee sensible of the very flashings of hell-fier Aske thy bags whether they can helpe thee alas they are full of holes and let out all comfort Aske thy dignities and high places whether they can doe thee any good these all come and give evidence against thee on this manner Thou hast been a corrupt and carelesse Magistrate feare of men hath justled out the feare of God Thou hast bin a lazy and debaucht Minister thou hast sought thine owâ— things and not Christ Thus one day high places and promotions if abus'd will come in and witnesse against thee O how nearly doth this concerne all those whom God
win soules The fruite of the righteous c. Now the text presents you with the most choice and excellent fruite of a righteous man the winning of soules The text is an entire categoricall proposition consisting of a subject praedicat copula Division 1. The Person Or rather 1. Here 's a person set down definitely It may be applied to the Ministers of God eminenter for it 's their peculiar office and maine designe to gaine soules to God yet not exclusivè It 's every ones dutie to doe all the offices of love they can and especially to consult and endeavour the mutuall good of each other soules 2. Here 's the worke set downe to win or take in or gaine soules 2. The Worke. The Metaphor may be drawn from a souldier who hath fought valiantly and won the field so must he that wins soules take up armes against the flesh the Devill and the world against principalities and powers and spirituall wickednâ—sse in high places And this spirituall souldier must never give over 'till he returne away with the trophies of victory Or else the Metaphor may be tooke from a fowler who takes fowles in a net So he that will winne soules must spread the net of the Gospell And if the government of soules as Gregory saith Artium Ars est Regimen Animarum Greg. de Pastor curâ 3. The Object soules be of all other arts the excellent'st certainly the winning of soules must be a superexcellent Art all other arts the excellent'st 3. Here 's the object soules immortall heavenly-borne-being-soules the image of God the very breath of God inspired in our creation of more value then all the world the purchase and ransome of Jesus Christ The excellency of this noble object makes the victory more glorious and the conquerour more renowned To winne a strong castle a towne a kingdome is the glory of the conquerour but to winne a soule to God is a farre greater glory It 's the gallantest piece of service in all the world to winne soules to Jesus Christ 4. And lastly Here 's the commendation high Elogium or a sacred 4. The Commendation Panegyrick which is given to him that doth this great worke He is wise It 's a great question where wisdome is to be found Job 28. 12 13. the determination of all is vers 28 The feare of the Job 28. 12 13. 1 Cor. 1. 20. Lord is wisdome c. and it s a great question with Paul 1 Cor. 1. 20. where is the wise where is the scribe Now both these questions may be resolved from the text it s a point of wisdome to gaine soules and hee s a wise man that 's a practitioner in this soule saving art This is the wise man a man of a pretious anointing an interpreter one of a thousand whose eyes are in his head whose wisdome is taught of God And the declaration of this wisdome is that Argument whereon I fix as a word spokâ—nin due season which can never be enough taught never enough learn'd The Lord make it as profitable as it is seasonable The words of the text in terminis are a doctrine But in relation to what went before thus I shall propound it to you Doctrine That it 's a choice fruit of wisdome to win soules unto God For my more methodicall progres in unfolding this point I shall propose these familiar heads of discouse Method 1. To assert this positive truth and give in the proofe thereof 2. Describe the Character of him who is likeliest to win soules And 3ly Draw forth some inferences of practise as may best conduce to the better ordering of your lives and conversations Those shall constitute the doctrinall part of my text this last the use and application and these shall be the bounds and limits of my ensuing meditations I resume the enlargement of the first head propounded And for proofe of the point I shall consider it under a double demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so The Apostle James distinguisheth 1. Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so Jam. 1. 15 17. of a twofold wisdome Earthly and Heavenly and by their fruits you may know them James 1. 15 17. Now humane earthly wisdome hath no part nor portion in this worke It 's above the sphere and cognizance of secular learning to reveale the knowledge of Jesus Christ A man may attaine unto as great knowledge as ever Aristotle or Plato had and yet be an Ignoramus in the mystery of Christs reconciliation such a mans naturall parts are too good to goe to hell with him he shall be degraded of them before and so shall miscarry to all eternity The wisdome that we speake of is divine wisdome such alone as can make us wise unto salvation This is not taught in Aristotles Lycaeum nor Zenoe's Stoa or Plato's Academy but only in the schoole of Jesus Christ He then must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man taught of God who is a good proficient in this soule winning art To drive this spirituall trade to negotiate for soules to be instrumentall in the conversion of soules It 's the greatest worke in all the world Now that this is such an excellent peece of wisdome I shall prove it by an induction of particulars such as have put it in practise themselves are fittest to give testimony to this truth First and above all I shall instance in him who is the wisdome of his Father the Lord Jesus Christ stiled a Counsellor for his wisdome He was employed about his Fathers businesse Luke 2 40. And what was his businesse but to save that which was lost Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel Matth. 10. 6. He came to call sinners to repentance Luk. 5. 32. You may read the great employment of Christ in his Ministery Luk. 4. 18. Christ went about doing good speaking of the things of the Kingdome Christ is our peace Ephes 2. 4. And the great mystery of the Gospell is declared in this work of reconciliation Next to instance in the Apostles however in the Judgment of the Councell Acts 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these the Lord made instrumentall to confound the wisdome of the wife By their Ministry the Lord converted multitudes of soules 3000 at one Sermon Act. 2. 41. Further I 'le instance in Paul whose desire was transcendent for their salvation Rom. 10. 1. See his protestation 1 Cor. 2. 2. See his judgment 1 Cor. 1. 20 21 23. Compare this with the first of Cor. 2. 6 7 8. Paul that great Doctor of the Gentiles bred up at the feet of Gamaliel a man of great learning gives Christ the preheminence undervalues every thing for Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. Be they the most exquisite Arts and Sciences riches honours pleasures
of activity over his cattle and much more ought they to be men of activity who are to be set over souls No industry no labor like that of the brain I should rather say that of the heart for the heart labor is the best labor of a Preacher of the Gospel There 's no resting from our labors till we come to Heaven we read of Pauls labors in weariness and painfulness in watchings often c. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysâ—stâ—mâ—s Homilies Some of Calvâ—ns excellent Commentaries were read every day Let not such as hope to gain souls to indulge their ease 'T is a dangerous thing to be a lover of ease Leave off dallying and procrastinating and sall a working wrap not thy Talent in a napkin but improve it industriously to the glory of God and advantage of souls 9. He that would win souls must be a man of discretion that Charact. 9. He must be a man of discretion knows how to speak a word in due season He must have skill in this soul-trade when to give a Corrasive when a Cordial when stronger when gentler Physick must be prescribed There are Lambs as well as Sheep Babes as well as strong men broken hearted as well as hard hearted and a suitable remedy must be applyed He must speak war where God would have him and speak peace where God would have him O how faithful ought he to be in the discharge of his Function he must divide to every one their portion mercy to whom mercy and judgement to whom judgement belongs Thus was the Prophet Isaiah qualified for saith he The Lord God hath Isa 50. 4. given me the tongue of the learned that I should know how to speak a word in season to him that is weary Gregory de pastorali cura a Book Greâ— de Pastorali curâ worthy of our reading insists largely upon this particular how proud and how humble persons how merry how sad persons how angry how meek persons c. are to be admonished that so remedies may be applyed suitable to the sore This wisdom we must pray for and put it in practice throughout the whole course of our Ministry 10. and lastly He that would win souls must be a man of an Charact. 10. He must be a man of an humble spirit humble spirit Love was the first I mentioned Humility the last but not the least Love must lead the van and Humility brings up the rear and then there 's great hope of a souls conquest The Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye cloathed with 1 Pet. 5. 7. humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hensius and Pollux observes signifies vestimentum humile a mean Garment which servants wore and it was a badge of humility Let 's put on Humility as a garment this let us always wear never put it off Next to the Râ—be of Christs righteousness it 's the best garment in all the world When God gives thee parts and thou art proud of them this spiritual pride will be thy ruine But when thou hast good parts and an humble spirit thou art put in a capacity of saving thine own soul and those that hear thee For God gives grace to the humble and pours most precious liquor into empty vessels I have read a Story of one that saw in a vision many snares of the Devil spread upon earth he sat down and mourned and said within himself Who shall pass through these whereupon he heard a voice answering Humility shall pass through them Humility will pass through Caut-ropes Gins and Pit-solds which the Devil lays in the way O beware of Pride and above all pride of spiritual pride It 's that dead fly that mars many a Box of precious â—yntment It 's like that wilde gourd that spoild the pottage and caused them to cry out Est mors in olla Take notice how God blesseth the labours of many of meaner parts who are humble and watchful when as many of greater parts possest with Luciferian pride of spirit are curst in all their undertakings Thus you have heard him set forth in his proper colours and decyphered in legible Characters who of all others is likeliest to win souls Q. But what if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains nor obtain the seal of his Apostleship I Answer That must be our stay and supportation Isa 40. 4. A. Then I said I have labored in vain I have spent my strength for naught and in vain yet surely my judgement is with the Lord and my work with my God It 's said Rev. 22. 12. And behold I come quickly and my reward is with me to give to every one according as his work shall be It 's not said according to the fruit but according to the work It may be our sad affliction for which our hearts must bleed that we labor all night and catch nothing yet at the word of Christ we must let down our net Though we plough amongst rocks and sow amongs thorns yet if there be a willing minde it will be accepted God will accept the will for the deed Let us then be conscientious and constant our duty and leave the success to God And thus far for the Doctrinal part of the Text. The third and last head propounded is To draw from the premises 3. Head Application some inferences of practice which is the particular Application I promised you of which in a few words and I shall put a period to my discourse Three Inferences I shall onely draw from this Doctrine for Humiliation Exhortation and Direction 1. For Humiliation Here 's just cause of deep Humiliation that Vse 1. For Humiliation we are so little acquainted with this precious fruit specified in the Text of winning souls It was a saying Few Confessors of great men are saved which a Learned Divine renders in equivalent terms Few great Mr. Calamyes Sermon on Iosh 24. 15. mens Chaplains come to Heaven Few Ministers are skilled in this soul-saving art they that are best skill'd yet have cause enough of Humiliation I well know and shall ever acknowledge that to save a soul is the peculiar work of the great God yet Gods Messengers are accounted his mouth unto his people And the word of God is the power of God unto salvation We have a weighty duty lying upon us Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust that we come short of our duty And if they that labor all the day in Gods vineyard and are faithful in the work have cause to be humbled for their unprofitableness O how should they lay it to heart and sigh even to the breaking of their loyns who leave the Sheep with Mercenaries in the Wilderness whil'st themselves fare
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
infinitely more worth then all and therefore willingly foregoes all things for him It 's Chrysostom's observation Christ is the Pearl of infinite value if you sell not all you cannot purchase him But an Objection lies in the way and must be removed lest it Q. prove a dangerous stumbling-block Can Christ Heaven Salvation be bought and sold Questionless Heaven is the Saints inheritance not their purchase but Christs for them For Answer hereunto we may not too hard strain a Parable lest A. we draw blood out of it And it 's a received rule in Divinity Theologia Parabolica non est argumentativa And Pareus observes on the place Hoc servit Parabolae non sensui Non enim pretio emitur sed gratis fide acquiritur No merit no purchase of Heaven all 's from Grace But then saith Calvin are we said to buy Christ Quum volentes nos privamus carnis desideriis i. e. When we willingly renounce carnal desires When knowing the worth of Christ we deny our selves foregoe what 's dearest and nearest so far forth as it stands in competition with or opposition unto Jesus Christ When we forsake all for Christ foregoe lusts pleasures profits honors in their greatest estate and confluence then are we said to buy this Pearl of price Now the Parable thus unfolded holds forth these evident truths of Doctrine First That every true Believer is a Merchant of goodly pearls Secondly Every spiritual Merchant-venturer must sell all for the purchase of the Pearl of price And these shall be the ground-work of my ensuing Meditations Both I purpose to enlarge this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemnity of the day requiring inlargement of Duties I resume the first Doct. 1 Doctrine propounded That evâ—ry true c. In handling whereof I shall observe this method Meth. 1. To illustrate the similitude between material and immaterial Pearls And shew how the comparison holds between them that shall constitute the Doctrinal part Then secondly I 'le review the comparison betwixt a Merchant and a true Believer and from the practice and negotiation of the one infer the duty of the other This shall constitute the Use and Application 1. Then my task lies in illustration of the similitude and making 1. A similitude between material and immaterial Pearls 1. Pearlâ— have lustre and beauty a comparison between material and immaterial Pearls The comparison holds good in these resemblances 1. Pearls have a resplendent lustre and beauty Pearls and pretious Stones are beautiful even to admiration The sparkling of a Diamond the beauty of a Ruby will even dazzle the eyes of the beholders So the Word and Sacraments are beautiful Ordinances there 's a great deal of beauty and splendor put upon the Word of God sincerely preached and the Sacraments purely administred There 's a vast difference betwixt Pearl and Pearl A Bristol stone or a bastard Pearl may cheat ignorant people But a skilfull Jeweller will bring them to the touch-stone and discover the difference There 's a great difference between Preacher and Preacher One man bands Jesuite against Jesuite Councâ—l against Councel or stuffs up his Sermon with Poetical fragments high-flown Stage-play expressions this man is cryed up for an excellent Preacher even in Athens amongst some raw wanton Auditors And I wonder not that such preaching frequently of late years used in this place thanks be to God there is better now hath been useless unfruitful such as God would not honor with a blessing because it came onely from the head and so went no further then the head it tickled the ear and pleased the fancy onely it never descended into the heart and affected the Conscience Whereas on the contrary another man preacheth Christ in simplicity of heart in the demonstration of the spirit having experience of Gods love in his own soul he comforts others with those comforts wherewith he himself in particular hath been comforted withall This is the Preacher likeliest to do good And the seet of such are beautiful The Gospel is most Isa 52. 7. 1 Cor. 1. 21. beautiful in its own dress And the foolishness of Preaching is effectual to salvation There 's no necessity of guilding a Pearl the Pearl of it self is more precious then all the guilding that's put upon it To guild over Sermons with humane inventions and froth of wit is like to those who when they could not make the Picture handsome fell a daubing of it I discard not humane Learning but highly commend it if it be used with wisdom and moderation as a servant keeping its due distance But love to your souls constrains me to speak and be your remembrancer how thankful ought you to be and O that you would improve the price put into your hands that instead of such whose study was to preach affected phrases strong lines more Philosophy then Divinity now at last God hath sent amongst you faithful painful Preachers dividing the Word aright even between the Joynts and Marrow applying it home to your consciences such you ought to esteem highly for their works sakâ— as the Apostle exhorts It hath been an exceeding 1 Thess 5. 13. grief of heart unto me to hear so little use made of Scripture in this place formerly when Postillers and Jesuites have been muster'd as frequently as uselesly I would therefore inhance the price of this inestmable Pearl of the word of God There 's more beauty more strength of judgement more conviction of the conscience in one line of Gods word then in all the elaborate Volumes of Philosophers Compare Livy and Moses Pindarus's Odes and Davids Psalms compare Demosthenes and Cicero with Isaiah and Paul as some of the Learned have done and you 'l finde how the Learned Clem. Alex. Stâ—om Philosophers and Orators are put down and vanquisht in their own Art quite foil'd with their own Weapons so that the Quintessence and Elixar drawn out of the exquisite Writings of Philosophers are but bastard Pearls in comparison of the Holy Scriptures Let me impart an experience I speak it onely to the glory of God that I have gone from Commentator to Commentator though â— approve of their help and have been unsatisfi'd at last I have compared Scripture with Scripture and there have I received satisfaction upon my knees which otherwise I could not obtain Let 's all study the Scripture more for Gods Word is more beautiful then all the Writings of the wisest Men. 2. Pearls are very rare and scarce A man may finde millions of 2. Pearls are very rare Pebble-stones for one Pearl The Margarites come out of a sheâ—l and that very rare to be found but in the Indian Ocean The Merchant that gets them must sound the depth of the sea And many precious stones are found only in craggy steep rocks A man must scramble up to the top of high Rocks and incur the hazard of a dangerous Precipice And it 's doubtful whether for all his labours
or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life Luke 22. 28 29. Ye are they which have continued with me in my temptations and I appoint unto you a kingdom as my Father hath appointed unto me Let them comfort themselves with these four Considerations 1. Their sufferings are for a moment onely but their reward is Consid 1. Sufferings are for a moment eternal 2 Cor. 4. 16 17. For which cause we faint not but though our outward man perish yet the inward man is renew'd day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2. Their sufferings are few but there are many Mansions in Heaven Consid 2. Their sufferings are few Consid 3. Their sufferings are sanctified 3. Their sufferings are sanctified and sweetned by God their Prison is their Palace their Chain their Glory their Dungeon their Paradise 4. In Heaven there 's no more suffering all tears shall be wip'd away from their eyes and when the time of refreshing shal come from the presence of God they shall rejoyce with joy unspeakable and full of glory The dark Vision Unfolded on the Monethly Fast-Day upon Hab. 2. v. 3. For the vision is yet for an appointed time but at the end it shall speak and not lie though it tarry wait for it because it will surely come it will not tarry THe Prophet Habakkuk was one of the last Prophets Sermon 6. At St. Mary's Oxon. Jan. 31. 1648 that Prophesied before the Captivity He lived in sad troublesome times even days of darkness and gloominess and full of darkness And no wonder because they were exceeding evil by reason of varieties of sins and abominations The Prophesie is Dialogue-wise consisting of Expostulations and Answers 1. You have an Expostulation to the Lord against the extream 1. An Expostulation wickedness of the Jews ch 1 2 3. O Lord How long shall I cry and thou wilt not hear even cry out unto thâ—e â—f violence and thou wilt not hear Why doest thou shew me iniquity and cause me to behold grievance for spoiling and violence are before me and there are that raise up strife and contention 2ly You have the Lords answer threatning great calamities to 2. The Lords Answer the Jews by the cruel oppressive Caldeans ver 5 6 to the 11th inclusive Behold ye among the heathen and regard and wonder marvellously for I will work a work in your days which ye shall not believe though it be told you For lo I raise up the Caldeans that bitter and hasty nation which shall march through the breadth of the land to possess the dwelling places that are not theirs They are terrible and dreadful their judgement and their dignity shall proceed of themselves Their horses also are swifter than the Leopards and are more fierce then the evening wolves and their horse-men shall spread themselves and come from far they shall flie as the eagle that hasteth to eat They shall come all for violence their faces shall sup up the cast wind and they shall gather the captivity as the sand And they shall scoff at the Kings and the Princes shall be a scorn unto them they shall divide every strong hold for they shall heap dust and take it Then thirdly you have another expostulation to the Lord against the Caldeans cruelty ver 12. to the close of the Chapter O Lord thou hast ordained them for judgement O mighty God! thou hast established them for correction Thou art of purer eyes then to behold evil wherefore lookest thou upon thâ—m that deal treacherously and holdest thy tonguâ— when the wicked devoureth the man that is more righteous then he And makest men as the fishes of the sea as the creeping things that have no ruler over them They take up all of them with the angle they catch them in their net and gather them in their drag therefore they rejoyce and are glad Therefore they sacrifice to their net and burn incense unto their drag because by them their portion is fat and their meat plenteous Shall they therefore empty their net and not spare continually to slay the nations Fourthly You have Gods second Answer which consists partly of Direction and Commination 1. For direction to wait and live by Faith and patiently to expect deliverance 2. For Commination threatning revenge and ruine to the Churches enemies from ver 5. to the end of the Chapter Lastly You have an excellent Prayer penned in the Prophets name and in the name of the Church intimating our duty in dark times to be more frequently upon our knees and more vehement in Prayer for the Churches deliverance Thus in brief you have the scope of this Prophesy set forth unto you Now to make way to my Text From the precedent words in this Chapter you finde the Prophet upon his warch Notwithstanding the enemies of the Church are in the float of Prosperity and the Church in the ebbe of Adversity yet he questions not Gods vigilant eye of Providence over his People He therefore gets out of the croud and separates himself from the multitude and retires himself from the hurry of earthly intanglements As Watch-men get themselves into some high Turret or fenced Castle to espy Passengers at a distance so doth the Prophet get his thoughts highly raised and gets himself up into a high place remote from all intercourse with and interruptions from the world If with Judicious Calvin we weigh the reason of the Metaphor we shall know that this Tower Speculam intelligâ—mus esse recessum mâ—ntis ubi nos subduâ—imus a mundo Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 70. is a recess of the minde wherein we withdraw our selves from the world I will get me upon my rock so the Septuagint There 's safety alone to be found in God He 's the Rock of Ages an impregnable Tower And whatâ—s his intention 1. He waited to see what God would say to him As if he should say It 's onely the word from God that can comfort me that alone will abundantly make amends for all my watching therefore I 'le still remain Sentinel Though I be not suddenly relieved yet I 'le not desert my station Though as yet there be no appearance of comfort yet I know that 't is my duty to tarry til it come I am resolved to wait Gods leasure I will wait for a word of comfort It 's worth waiting for it I 'le wait quietly for it and when it comes I will yield ready obedience thereunto 2. He waited to see what he should say unto God What shall I answer when I am reproved When men and devils reprove me and belch out calumnies against me then I shall bear up against all I have armor of proof to bear off all their reproofs Though they rebuke me never so much and insult
again Faith meets with many delays yet it is not querulous it waits it stays at the Fathers door it will not be driven away A faithfull soul believes God upon his word God saith The Vision shall come the Believer saith I have enough I 'le here cast anchor it 's good being here The Promise is my strong hold like Sampsons Locks here my great strength lies because it will surely come it will not tarry The Decree and Counsel of God never delays God knows every minute of time and gives a quick dispatch unto his work Faith believes it though sense cannot apprehend it though as I intimated before the execution of the Decree according to particular effects and operations may seem to delay Here then is the tryal of our Faith and patience and here 's a word most seasonable to Preach and practice in these days of Jacob's troubles when the Vision or the word seems to be dark and to tarry I shall winde up all into one bottom and from the scope and substance of them lay this one intire Doctrine for the foundation of my Discourse That in troublesome times when the vision is dark and seems to tarry Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof For proof hereof we have copious testimonies of Scripture I Isa 8. 17. Isa 26. 8. 18. will wait upon the Lord that hideth his face from the house of Jacob and will look for him In the way of thy Judgements O Lord have we waited on thee the desire of our soul is to thy name and to the remembrance of thee We have been with childe we have been in pain we have as it were brought forth wind we have not wrought any deliverance in the Mâ—cah 7. 7. earth Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me For the Methodical inlargement of this precious truth I shall Method propounded propound these Heads of Discourse which shall constitute my ensuing Meditations 1. To explicate the nature of waiting what it is to wait upon God 2. To illustrate the duty from the practices of the Saints in the like case 3. To demonstrate the truth of the Point from convincing rational arguments And fourthly To reduce all to point of practice by way of useful application I resume the first Head propounded to open the nature of Faith 1. What it is to wait upon God and waiting on God The inquiry is What it is to wait upon God The Answer which I shall give to this particular Inquiry shall be comprised in this description Waiting is a chearful submission of our wills to the will of God whereby the soul rests in hope exerciseth faith expects with patience and improves a diligent use of means for the obtaining of a good end This description is made of these five following Ingredients 1. It 's the Christians duty to wait chearfully Swine roar when they 1. We must wait chearfully have rings put into their noses Bulls and Bears cry out and roar when they are baited and Slaves howl when they are beaten with rods But Christians are of another temper Good children kiss the rod that beats them Not onely so saith Paul but we glory in tribulations knowing that tribulation worketh patience And saith Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the trying of your faith worketh patience Likewise the Apostle mentions For ye had compassion of me in my bâ—nds and took joyfully James 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 34. theâ— spoiling of your goods knowing in your selves that ye have in heaven a better and an induring substance Murmuring repining and reviling Language must not be heard amongst Christians God loves a chearful giver and a chearful waiter too Hannah felt some spiritual illapse something coming in as an answer to her Prayers and her countenance was cheared up she was no more sad And she said Let thine hand-maid finde grace in thy sight soe the woman went her way 1 Sam. 1. 18. and did eat and her countenance was no more sad You read of the singular chearfulness of the Martyrs how they kissed the stake wellcom'd Fire and Faggot embraced the Flames What a sweet chearful frame of spirit did they discover amidst their greatest sufferings and were no whit daunted by the utmost cruelty of their Adversaries It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr then whom as I apprehend never man wrote more sweetly and manifested more chearfulness under the Rod. To rush upon trouble to be forced to sufferings and to say I will bear it because I cannot otherwise choose and to murmur and rail against such and such Instruments this is not thank-worthy But to make a vertue of necessity and to bear thy Cross chearfully to abound in inward consolations amidst outward troubles to have thine heart inlarged though thy body be Imprisoned to smile in affliction because God smiles upon thee even when he beats thee this is the glory of thy suffering And whensoever God hides his face from us and clouds his gracious countenance let us with all alacrity wait upon him and learn to bear chearfully his dealings with us A second ingredient is That it is the duty of Believers to wait submissively 2. We must wait submissively upon God It 's not enough to say I must submit I must be content but to say I will submit I will be content that argueth a submissive spirit and not the other Shall a Zeno say after he Jam didici philosophari Zeno. had suffered Ship-wrack Now I have learn'd to be a Philosopher Shall an Anaxagoras say after the news of the death of his Son Now I Scio me genuisse mortalem Anaxag 1 Sam. 3. 18. 2 Kings 20. 19. know I begat a mortal Son And shall Christians presume to contest with God and grudge against their Maker We should say with Eli It is the Lord let him do what seemeth him good with Hezekiah Then said Hezekiah unto Isaiah Good is the word of the Lord which thou hast spoken and with Job The Lord giveth and the Lord taketh away Blessed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron Moses said unto Aaron this is it that the Lord spake saying I will be sanctified in them that come nigh me and before all the people I will be glorified and Aaron held his peace David profest I was dumb and opened not my mouth because Psal 39. 9. Amos 5. 13. thou didst it And remember the counsel of the Prophet Therefore the prudent shall keep silence in that time for it is an evil time It 's not meant that we should be tongue-tyed in the cause of God for if we speak not when Gods glory suffers it 's a sign that we have a dumb Devil within us But true Believers which judge
truly of calamities and of their causes shall in silence and with patience worship Gods Justice without any murmuring or scandal David falls not a railing at Shimei he was better instructed then to render railing for railing but he looks at a higher hand and submits So when Iliads of troubles surround thee and one cross follows upon the neck of another as one Wave of the Sea upon another Oh! do not break forth into cursing and reviling but look at the hand of God and say Lord I see thy hand I desire to know thy meaning to be instructed with Ephraim to smite upon my thigh and submit unto thy hand in every thing and I beseech thee what I understand not teach thou me and wherein I have done amiss I will do so no more Job 34. 32. 3. We must wait patiently 3. It 's the nature of Faith to wait patiently This is waiting indeed when with a quiet frame of spirit I expect the fulfilling of the Vision whether it speak good or whether it speak evil I am content my heart is of Davids temper My hâ—art is fixed O God my Psal 57. 7. heart is fixed I will sing and give praise The Husband-man waits for the Harvest so must we wait patiently for the Harvest of deliverance Delay is the sickness of the soul Patience is the cure of it Patience is the very soul and life of waiting Waiting without patience is inraged sury We must bear Gods anger patiently I will Micah 7. 9. bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgement for me He will bring me forth to the light and I shall behold his righteousness We must wait for that we see not If we saith the Apostle hope for that we see not then Rom. 8. 25. do we with patience wait for it Hence are we commanded In your patience Luke 21. 19. pâ—ssess ye your souls There 's a Philosopher that hath this expression if the Gods would grant me my desire and bid me ask what I would have I would ask of them this thing That I might have the spirit of Socrates such a composed spirit as he had It 's observed of him and of Cato likewise that they were in such a quiet composed sedate frame that they never changed their countenances upon any thing that befell them This should stir up Christians to beg of God the ornament of a meek and quiet spirit whereof the Apostle 1. Pet. 3. 4. speaks which is in the sight of God of great price Pray hard for the excellency of a quiet composed spirit Come what will if thou be armed with patience it will ward off the blow 4 It 's the duty and property of waiting Christians to exercise Faith 4. We must exercise faith upon the Divine Promises on the Divine Promises A Heathen out of a Cynical stupidity and by Moral Documents may have patience and pass by injuries but he knows not how to believe against sence he 's a stranger to Faith he discerns no excellency in a Promise he cannot live upon a word he knows not how to relie upon a Crucified Saviour and live by Faith on the Son of God But a true Christian waits believingly he lays hold upon Jesus Christ by Faith and lives upon the Divine Promises and applys them by Faith unto his particular condition Faith gives the soul a firm bottom to stand on a strong foundation to build on which is the Word of God Faith saith the Apostle is Heb. 11. 1. Psal 27. 13. the substance of things hoped for and the evidâ—nce of things not seen There are two great words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had fainted saith David unless I had beliâ—ved to see the goodness of the Lord in the land of Rom. 8. 28. the living A Believer knows that all things shall work together for good to them that love God to them who are called according to his purpose Mal. 4. 2. Such Scriptures are his strong Rock But unto you that fear my namâ— shall the Son of righteousness arise with healing in his wings and ye shall goe forth and grow up as calves of the sâ—all For a small moment Isa 54. 7. have I forsakâ—n thee but with great mercies will I gather thee A Believer Matth. 28. 20. stays himself upon a promise Loe I am with you alway even unto the end of the world He fears not the opposition of men and devils against the Ministry for he knows Christ will uphold them and vindicate their quarrel A Believer knows that the rod of the wicked shall not rest upon the back of the righteous therefore he waits till God take it off He knows that deliverance shall come to the Church that the Lord will build up Zion and appear in his glory that all the enemies shall come and worship before the Churches feet and the shaking of Nations is a harbinger to deliverance Peruse Hag. 2. 7. that great Promise I will shake all nations and the desire of all nations shall come and I will fill with glory this house saith the Lord of hosts A Believer knows that God can bring light out of darkness order out of a Chaos strike a straight line with a crooked stick make the wrath of man turn to his praise and restrain the remainder thereof By Faith Stephen saw Christ when the stones were about his ears And by Faith Job saw a Redeemer upon the Dung-hill And by Faith Moses saw him that vvas invisible amidst Reproaches and Sufferings Faith discerns a Sun-shine approaching amidst cloudyness and dismall darkness Whatever makes against a Believer in a carnal apprehension the spiritual eye of Faith seeth something to make for him So that a Believer hath double nay trebble even multiplyed hopes for single fears It 's the nature of waiting to have Hope for its companion Waiting â— We must wait and hope Lam. 3. 26. Heb. 6. 19. and Hope are conjoyned It is good that a man should both hope and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul both sure and stedfast and which entereth into that within the vail When thou art tossed in the troublesome waves of the World cast anchor and let hope support and stay thy spirit Were it not for hope the heart would break in those days of confusion and misery where there are so many sad thoughts and searchings of heart for the afflictions of Joseph and divisions of Reuben yet we are not without hope Let 's apply that of Ezrah amidst all their sorrows and perplexity Shecaniah the son of Jâ—hiel one of the sons of Elam answered and said unto Ezra We have trespassed against our God Ezra 10. 2. and have taken strange wives of the people of the Land yet now there is hâ—pe in Israel concerning this thing They fall a making a Covenant and O that we would bewail the
David so to be overwhelm'd in sorrovv for Absalom and in Jonah so to lament the loss of his Gourd The loss of Revenues profits in the Trade Liberty Oh how doth it stick near a man But where 's the acting of Faith Now the just shall live by faith and if any man draw back my soul Heb. 10. 38. shall have no pleasure in him A true Believer lives by Faith when Trading decays Lively-hood and Profit decays Now let 's learn to live by Faith Though thou shouldst loose all there is enough in the Promises to make up all with Interest if thou canst but make them thine ovvn by particular Application Much time is thrown away in passing our censures one upon another reviling this or that instrument I plead not in the least for any but utterly abhor any irregular practices or indirect ways but I press patience and submission unto Gods will to look thorow all instruments and secondary causes unto the first cause to hear the rod and who hath appointed it The Lords voice cryeth unto the city and the man of Micah 6 ◠wisdom shall see thy name heare ye the rod and who hath appointed it It 's a doggish quality to snarle at a stone and not look at the hand that throws it Pray then fervently and watch against infidelity and an impatient and murmuring spirit The Lord lay them not unto our charge We might have been in Canaan long ere this had we not been murmurers in the Wilderness I know well that our condition is so lamentable that we can neither bear diseases nor remedies And complaints finde no better entertainment then in those times wherein the best of Historians lived and said in his Presace That complaints Querclae ne tum quidem gratae cum sorsan necessariae Liv. Praef. are not pleasing no not then when they are necessary There 's much bitterness and implacableness upon mens spirits devouring and calumniating one another Such expostulations are rise where is the promise of his coming Where 's the reformation so much spoken of Where 's the removing of the burthens letting the oppressed go free breaking the bread to the hungry cloathing the naked such are peculiar duties for a Fast Is there not rather fasting for strife and debate to smite with the first of wickedness I aggravate these things no further but onely let me tell you as there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in your Fasting-days Let 's bewail them with tears of blood let 's fast for our former Fastings and be humbled for our out-side Humiliations and lay to heart our negligent services and deprecate that curse that hangs over our heads for performing the work of the Lord negligently The Lord may call us to an account as justly as he did the Jews Zech. 7. 5. Did ye at all fast unto me even to me In the second place I proceed to an Use of Exhortation Let me Use 2. For Exhortation press home the duty of the Text to wait for the fulfilling of the Vision in these concussions and commotions when men are at their wits end and wonder what vvill be the issue Oh let 's take heed of impatience and murmuring let 's bevvare of tumultuous murmuring spirits of tempestuous affections Though there be a storm abroad vve should endeavour after a serene quiet spirit at home A calmness upon our spirits vvill be of singular use for us amidst the fluctuating condition of the Kingdom Every one will be ready to ask What shall we doe How shall we demean our selves in these dark times Such questions as these require an answer and a word spoken in due season is like apples of gold in pictures of silver I will advise nothing as a States-man that 's out of my Sphere nor as a subtle Politician for such Policy is the bane of Religion but from direct warrant out of the Word of God By way of advice I commend unto your thoughts these ensuing Propositions which I take to be Propositions of Eternall Truth 1. It 's unlawful to do any evill that the least good may come Prop. 1. It 's unlawful to do evil that good may come thereof Rom. 3. 8. thereof And not rather saith the Apostle as we slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just God needs not our lies to maintain his cause This was Rebockah's and Jacob's fault for the compassing of a good end to betake themselves to indirect means This is a broken refuge Isa 28. 15 17. and will fail Because ye have said we have made a Covenant with death and with hell are we at agreement when the over flowing scourge shall passe thorow it shall not come unto us for we have made lies our refuge and under falshood have hid our selves Therefore thus saith the Lord Judgement will I lay to the line and righteousness to the plummet and the hail shall sweep away the refuge of lies and the waters shall overflow the hiding place Augustine is resolute that if it was possible by an officious lie to compass the Redemption of the whole World yet so weighty and universal a good must be rather let fall then brought about by the smallesst evil 2. Another Proposition for confirmation is That no good intentions Prop. 2. Good meanings cannot justifie a bad action 1 Chron. 13. 10 and meanings can ever justifie the doing of any evill action Vzzah's intention was good but because against the rule he was punished with death He invaded the Priests Office and therefore the Lord smote him dead upon the place 3. It 's the duty of Christians to walk by rule and keep close to Prop. 3. We must walk by rule Isa 8. 20. it and that 's the written Word of God To the Law and to the Testimony if they speak not according to these it is because they have no light in them Let 's not be a rule to our selves nor follow extraordinary impulses upon our spirits and revelations but bring all to the touch-stone Let 's try all things and hold fast that which is good and let the Scripture be the Umpire let 's acquiess altogether in its determinations As many as walk according to this rule peace be on Gal. 6. 16. them and mercy and on the Israel of God 'T is not any rule but this rule If an Angel from Heaven Preach any other Doctrine then what is contained in the Scriptures let him be accursed Whatever Seekers Familists Enthusiasts c. pretend to live above Ordinances and so they are indeed as much above Ordinances as a Swine is above a Pearl which it tramples under feet I say all their Lights however new are but Ignes fatui false Lights to lead us into dangerous destructive ways Let 's therefore for every action look unto the rule bring every thing to rule and square all by
and pray Isa 26. 16 20. wrestling of tugging hard at the Ore This God looks for and his people have practiced Lord in trouble have they visited thee they poured out a Prayer when thy chastning was upon them Come my people enter thou into thy â—hambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be over-past We are in an afflicted condition and the counsel of the Apostle is Is any among you afflicted let him pray We are sick and wounded The same James 5. 13. Apostle prescribes Confess your faults one unto another and pray one James 5. 16. for another that ye may be healed the effectual fervent prayer of a righteous man availeth much There 's a dreadful tempest the ship is a sinking we had need be awakened and cry unto God we had need pray Lord save us or else we perish This God expects Thus saith Ezek. 36. 37. the Lord God I will yet for this be inquired of by the house of Israel to do it for them I will increase them with men like a flock This duty of Prayer hath a commanding vertue The expression is very high Thus Isa 45. 11. saith the Lord the holy One of Israel and his Maker ask me of things to come concerning my sons and concerning the works of my hands command ye me This is Solomons Pharmachum Catholicum even a Medicine for all diseases O pray pray rowl your selves in the dust you deal for a Kingdom you deal for the Church the Gospel and its Ordinances for the lives of millions pray then in good earnest and joyn fasting with waiting Antichrist is a strong Devil this kinde goeth not out but by fasting and prayer 2. Wait and study the Scriptures Affliction saith Luther makes us Means 2. Wait and study the Scriptures understand Scripture we understand now what is meant by confusion and desolation Compare the times of Habakkuk with our times and they come very near they answer one another as face answereth to face Such a dark vision is now as was then Let us study and search whether the Witnesses be slain or no If they be slain then we may expect glorious times if not worse are to be looked for As far as I can apprehend by comparing Scripture with Scripture though it 's difficult to determine by the Witnesses are meant the Magistracy and Ministry Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees and the two candlesticks standing before the God of the earth So in the Revelations And in Zechary we read And two olive trees by it one upon the right side of the bowl and the other upon the left side thereof Then said he these are the two anointed ones that stand by the Lord of the whole earth I determine nothing in this doubtful case but the great contempt cast upon both Magistracy and Ministry and greater yet is to be feared even throughout all Kingdoms makes it probable that the time of their slaughter draweth nigh We may not be over-curious in fixing particular times lest we incur the same check for our curiosity as they did It is not for you to know the times or the seasons which the Father hath put Acts 1. 7. in his own power 3. Wait upon God in his Ordinances Yet you have them and Means 3. Wait upon God in his Ordinances Isa 30. 20. blessed be God vve yet have a nail left us in the publick Assembly That Prophecy is made good That though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy Teachers Yet we have a publick Vision The voice of the Turtle is yet heard in our Land Let 's wait at these Bethesdah's at the Posts of Wisdoms Gate we should mourn for the great contempt that is cast upon Ordinances and because others slight them we our selves should learn to esteem them highly frequent them diligently and pray that God would teach us to profit by them The Word Sacraments Sabbaths Meditations Conference are advantagious Ordinances even the food of our souls Take away meat and drink and you starve the Body Take away Ordinances and you slarve the Soul Wait and treasure up your experiences Review and call to Means 4. Wait and treasure up your experiences minde the mercies of old what God hath done for you in former times Thou hast known a Famine God hath provided for thee then Thou hast been in great straits and dangers and God hath delivered thee at that time Thou hast been at the Graves mouth and a sentence of death seemed to pass against thee God hath restored thee to tell his Praises and to bless his Name Thou hast known Troubles Tumults and Commotions in the Kingdom and God hath quieted and composed them Thus then argue God is the same God he is in Heaven still and doth whatsoever he pleaseth he is as willing as able as merciful as ever He sets bounds to the Seas and stills the raging of the people He is not changed with the change of time Christ is the same yesterday to day and the same for ever Though we are out of order yet his Covenant Heb. 13. 8. 2 Sam. 2â— 5. is ordered Though we are transient yet his Covenant is everlasting Wait in the right season Now is the season perilous and a time Means 5. Wait in the right season of waiting Times of afflictions are waiting times When all seem against thee and thou canst not tell how to conclude from such premises as were unheard of before Now wait and be silent Be silent O all flesh before the Lord for he is raised out of his holy Zech. 2. 13. habitation Be far from murmurings and responsations against God Thou must wait upon God in the way of his Judgements yea in Isa 26. 8. the way of thy Judgements O Lord have we waited for thee The desire of our soul is to thy Name and to the remembrance of thee Sixthly and lastly Joyn reformation with waiting I press not Means 6. Joyn reformatâ—on with watching all this while a lazy idle waiting a folding thy hands in thy bosom but a working waiting Wait and purge thy conscience Trim up thy soul for the entertainment of Jesus Christ God will not come into a Cage of unclean Birds The soul must be purified Mercy follows Reformation at the heels Deliverance followeth Reformation Many days of Humiliation we have had and when one is done we had need have another to bewail the failings of the former So that many harvests are past and many Summers ended and we are not saved But if there was one day of through Reformation the business would be done God would be intreated for the Land We may justly fear that the Commission given to the Sword is not yet called back
meanes to move God to extend mercy compassion and deliverance to them Method propounded In handling of this precious point I shall thus dispose of my Method 1. To give in a full proofe from Scripture asserting the truth 2. Contribute some reasons confirming the same 3. Represent the manner how justice must be executed This shall be by way of Direction 4. And fourthly conclude with a word of exhortation and so presse closely the duty of the Text the establishment of Iustice and 1. The Doctrine proved this shall be my particular application I resume what I first propounded to assert the truth of the point See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it So Ier. 7. 5 6 7. for if you thorowly amend your waies and your doings if you thoroughly execute judgment between a man and his nâ—ighbour if ye oppresse not the stranger the fatherlesse and the widow and shed not innocent blood in this place nâ—ither walke after other Gods to your hurt then will I cause you to dwell in this place in the land which I gave unto your fathers for ever and ever So Isaiah 1. 17 18. Learne to doe well seeke Juâgment relieve the oppressed judg the fatherlesse plâ—ad for the widdow come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red as crimson they shall be as wool Prov. 29. 4. The King by judgment â—stablisheth the land but he that receiveth gifts overthroweth it In these and sundry other places God promiseth a blessing upon the execution of justice I l'e single out particular instances that what 's asserted may be cleared more evidently When Israel committed both spirituall and corporall whoredome with the daughters of Moab for commonly they goe both together the greatest Idolaters the greatest whoremongers witnesse the Babylonish strumpet at this day Now nothing will appease Gods incensed wrath besides the execution of justice upon the Idolaters The Lord said unto Moses take all the heads of the people and hang them up before the Lord against the Sun that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel And when Moses and the congregation were consulting Phineas stands up and falls a doing Iustice When Phineas the sonne of Eleazar the son of Aaron the priest saw it he rose up from among the congregation and tooke a javelin in his hand and he went after the man of Israel into the tent and thrust both of them thorough the man of Israel and the woman thorough her belly So the Plague was stayed from the Children of Israel Here 's a patterne of singular zeale a man of heroicall courage all steele to the back Compare this with Psal 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed And you may read the ample reward Numb 25. 10 11 12. The Lord spake unto Moses saying Phineas the sonne of Eleazar hath turned away my wrath from the Children of Israel while he was zealous for my sake among them that I consumed them not in my jelousie wherefore say behold I give unto him my covenant of peace Moses likewise was a man of the same stamp Though in his own cause the meekest yet a man of invincible courage in the cause of God When he was in the mount Aaron makes them a golden calfe the people commit Idolatrie with it the Lord is highly incensed Moses intercedes for them Exodus 3. 11. Moses besought the Lord his God and said why doth thy wrath wax hot against thy people which thou hâ—st brought forth out of the Land of Aegipt with great power and with a mightie hand He brake the tables vers 19. as soâ—ne as he came nigh unto the Camp that he saw the calfe and the dancing his anger waxed hot and he cast the Tables out of his hands and brake thâ—m beneath the mount He burnes the calfe to powdâ—r strewes it upâ—n the water and makes the Children of Israel to drink of it vers 20. executes judgment vers 26 27 28. Who is on the Lords side let him come unto me And all the Sons of Levi gathered themselves unto him and he said unto them put every man his sword by his side and goe in and out from gate to gate thorowout the camp and slay every man his brother and every man his companion and every man his neighbour And the Children of Levi did accordingly Compare this with Psal 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach c. Whilst the camp was pestered with an Achan Israel could not stand before their enemies But as soon as Achan was executed the valley of Achor became a doore of hope Hos 2. 14. As long as Jonah was in the ship the storme continued but as soone as he was cast over shipbord there was a great calme Jonah 1. 15. Agag was hewed in pieces by Samuel Baals prophets were slain by Elijah Thus David executed judgment upon the Gibâ—onites enemies retaliating their mischiefes upon their own pates 2 Sam. 21. 1 6 9. There was a famine in the dayes of David for three yeares and David enquired of the Lord. And the Lord answered it is for Saul and for his bloody house because he slew the Gibeonites vers 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul whom the Lord did chuse And the King said I will give them vers 9. And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good successe vers 14. And the bones of Saul and Jonathan his sonnâ— buried they in the countrey of Benjamin in Zelah in the Sepulchre of Kish his Father and they performed all that the King commanded and after that God was intreated for the Land You see how just David was in executing justice upon those that slew his enemies 2 Sam. 1. 15. David cald one of the young men and said go neer and fall upon him And he smote him that he died So 2 Sam. 4. 12. he commanded his young men and they slew them and cut off their hands and their feet and hanged them up in the poole of Hebron Amaziah slew those that slow his Father Ioash 2 Kings 14. 5 6. The people of the Land slew those that conspired against Amon 2 Kings 21. 24. I might produce for illustration many examples out of humane Authours as that of Zeleucus to his sonne in putting out his eye for Adulterie and such like But I will not light a candle to the sun I keep close to
when the right of the cause and just ingagements require you to speak Tamper not about secular business on the Lord's day Verbum sapientibus abundans cautela non nocet You the grand Inquest let mee bee a remembrancer of your To the Grand-Inquest duty Inquire into the sinnes of your County Are there not Blasphemers Sabbath-breakers Prodigious swearers Opressers Adulterers Make of them faithfull Presentments Doe not you see what abundance of mischiefes Ale-houses produce what a great deale of service they doe the Devill Labour I beseech you to disposess the Divell of his strong holds Purge your Townes and Families Who knowes but that yee are called to such a time as this You have a price put into your hands Oh! let it not bee a price put into the hands of fooles who want hearts to make the best improvement of it As you love the Gospell your lives livelyhoods as you consult the good of your Countrey and tender the safety of the land of our Nativity strive to beat down sinne to reforme your lives that so God may turne away from his fierce anger And to you all high and low of what ranke or condition soever I addresse my exhortation as Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe thus prepare to meet thy God O Israel Zeph. 2. 1. Gather your selves together yea gather together O Nation not desired c so Joel 2. 12. Therefore also now thus saith the Lord Turne yee unto mee with all your hearts with weeping fasting mourning And you that remember least bee sure to remember my text Carry it home with you and put it in practice Hate the evill and love the Good and establish judgment in the gate It may bee that the Lord God of hosts will bee gracious to the remnant of Joseph The Fountain opened Or Free Grace discovered From Zech. 13. 1. In that day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for sin and for uncleanness A Word spoken in due season is like Apples of Sermon 8. At St. Mary's Oxon. May. 17. 1649. Gold in Pictures of Silver Prov. 15. v. 11. My Text is such a precious seasonable Word even a Word of Comfort opportunely administred to the Mourners in Zion For you may cast your eyes on chap. 12. v. 10 11 12 13 14. and there you may read how deeply the Children of God drank of the Cup of Mourning they had tears plentifully given them to drink and their sorrow is not an ordinary but a soaking bitter sorrow ver 10. And I will pour upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mournâ—th for his onely sonne and shall be in bitterness for him as one that is in bitterness for his first-born A midst these sorrows this Evangelical Prophet holds forth the Mâ—ssias Iesus Christ the chiefest joy to swallow up an Ocean of sorrows So that the words read are a Prophesie of Jesus Christ tendring his free grace and mercy to a people broken with godly sorrow for sin Whilst tears are in their eyes and sorrows in their hearts soul-ravishing joys and consolations are promised from the presence of God In that day there shall be a fountain opened Wherein observe First a Mercy promised not a stream but a The Text divided fountain 2. The extent and greatness of the Mercy in hand not a fountain sealed lockt up but opened 3. The opportunity In that day 4. The persons to whom this great rich Mercy is promised to the house of David c. 5. The end and benefit accruing for sin and for uncleanness To give a brief Paraphrase on the Words They are a Prophesie of the wonderful Redemption and Sanctification of sinners by the Blood of Christ It 's said In that day i. e a day of sorrow and mourning for sin after they had been sensible of sin throughly humbled felt the Gall and Wormwood bewailed the bitterness of sin then joy comes after sorrow After the people had mourned for their sins against Christ then Christ washeth them and cleanseth them when sin hath been their greatest sorrow then comes Christ and is their greatest joy It is sayd A fountaine O rich mercy A fountaine opened O height of mercy Free grace is offered justification and sanctification by the blood of Jesus Christ He is the inexhausted fountaine his blood is never drawn dry neither is the Exchequer of his grace lockt up so that none can come at it but it 's opened and freely tendred for the house of David the inhabitants of Jerusalem This fountaine is opened for them they are washt and cleansed in the meritorious laver of Christ's blood But why to them v. 10. to them is promised the pouring of the spirit and to them is Christ promised they are sensible of the bitterness of sin they know how to relish the sweetnesse of a Messias The fountaine is opened to them exclusive and to them only To others it 's a Fountaine sealed Christ came to save his people There are a peculiar people whom Christ loveth washeth saveth and these are the house of David and Ierusalem i e the Children of God in Covenant It 's said for sin for uncleannesse whatever pollutions impurities are in the Saints here they are invited to come wash Rev 1. 5. be cleane This fountaine of the blood of Christ washeth cleanseth the house of David and Jerusalem from all sinne and impurity This scripture requires a fuller Exposition but it 's my purpose to draw forth the Doctrines and in the explication of the doctrines to insist on a larger exposition of the words Two doctrines which are principally held forth are these 1. When the children of God are soakt in their teares of godly sorrow for Doctrin 1 sin then in that season divine refreshing consolations come from the presence of God 2. There 's a fountaine of free grace and mercy in Jesus Christ opened Doctrin 2 to purge and cleanse his people from all their sins and impurities I resume the first doctrine andfor the enlargment of it I propound Method of handling the first Doctrine this following Method 1. To select scripture examples for illustration and Incouragement 2. To confirme it by scripture reasons for conviction and plenary probation 3. To draw downe some scripture counsels and exhortations for the better ordering of our lives and conversations The former shall constitute the doctrinall part of the text This last the use and application For the first for scripture examples time would faile mee if 1 Scripture Examples I should enlarg my selfe in so great a Cloud of witnesses There 's a plentifull heape I shall gather sparingly and select only some choice remarâ—â—ble examples God comforts prophane
delight ver 47. And I will delight my self in thy commandments which I have loved ver 70. Their heart is as fat as grease but I delight in thy law So Paul Rom. 7. 22. I delight in the law of God in the inward man There was joy in the whole City when Christ was Preached Acts 8. 8. Joy in the Eunuch converted Joy in the Jaylor Acts 16. 34. And when he had brought them into his hâ—use he set meat before them and rejoyced believing in God with all his house Great joy in rearing the material Temple great joy at the bringing of the Ark and celebration of the Passover And such joy and delight is in the hearts of all Gods people They do not onely perform duties but delight in them As a man drinks when he 's dry eats when he 's hungry and delights in meat and drink so it 's the meat and drink of the Saints to do the will of God 3. Wee 'l survey the particular ways of godliness and see what cause of delight there 's in them The ways of Wisdom are either the ways of Gods Ordinances or ways of exercise of the Graces of the Spirit or ways of obedience to the Commandments These are all ways of Divine Wisdom and Godlinesse and all these ways are top full of delight and pleasure 1. The ways of Gods Ordinances are ways of pleasure Every Ordinance is a pleasant sweet and delightful Ordinance 1. The Word is a sweet Ordinance Psal 119. 103. How sweet 1. The word is a sweet Ordinance are thy words unto my taste yea sweeter then honey to my mouth It was his comfort in all afflictions Psal 119. 50. This is my comfort in my affliction for thy word hath quickned me Psal 19. 7 8 9 10 11. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple The statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes The fear of the Lord is clean enduring for ever the judgements of the Lord are true and righteous altogether more to be desired are they then gold yea then much fine gold sweeter also then the hâ—ney or the honey comb Moreover by them is thy servant warned and in kâ—eping of thâ—m there is great reward God speaks to us in his Word by the mouth of his Messengers O what sweetness doth God communicate to the soul out of this Ordinance Therefore Mary chose the better part Luke 10. 42. You may read her practice ver 39. She sat at Jesus feet and heard his Word Prov. 8. 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores 2. Prayer is a sweet Ordinance The Saints have conference with 2. Prayer is a sweet Ordinance God and feel much sweetness and delight coming in Therefore Prayer is called incense Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail Numb 16. 46. And Moses said to Aaron Take a censer and put fire therein from off the altar and put on incense and go quickly and make an atonement Psal 141. 2. Let my prayer be set before thee as incense and the lifting up of mine hands an evening sacrifice Rev. 8. 3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoak of the incense which came with the prayers of the saints ascended Solatium â—st habere cui pectus aperias Ambr. up before God out of the angels hand Hannah after all her tears felt joy coming in and she was no more sad 1 Sam. 1. 18. When we are in great afflictions we account it matter of comfort to have a friend to whom we may ease our selves by way of communicating our condition and unbosoming our selves to him These are such times when we can trust no person never so near nor dear Micah 7. 6 7. For the son dishonoreth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men of his own house Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Yet at all times we may goe to God unbosom our selves to him make our requests known unto him in the name of Christ And though riches forsake thee and friends forsake thee yet all 's abundantly recompensed in this sweet promise Heb. 13. 5. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee VVhatever thou wantest yet if thou wantest not a heart to pray thou wilt finde comfort The children of God would not loose the benefit of their Prayers nor a good look from Christ smiling upon them in answer to their Prayers for all the Joys and Delights in the Universe 3. The Sacraments are sweet delightful Ordinances For the Sacrament 3. The Sacraments are sweet Ordinances of initiation Baptism it 's a comfort to be admitted one of Christs Family 'T is that which Theodosius preferred before his Empire But the fruit of this joy and comfort will appear when God hath regenerated thee and made thee a new Creature Titus 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghâ—st Now compare this Sacrament of Baptism with Circumcision and we may see how much God indulgeth us under the Gospel That was a hard and irksome service in cutting away the fore-skin from the flesh Simeon and Levi overcame the Sichemites when they were sore Now Baptism is far easier the dipping or sprinkling in Water More delight and pleasantness was in this Ordinance then that Then for the Lords Supper This is a spiritual Banquet a Feast of fat things such as is promised Isa 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things a feast of wines on lees of fat things full of marrow of wines on the lees well refined 'T is a sealing Ordinance The word writes the evidence fair Prayer prevails with God for a sight of it The Sacrament comes and sets a seal to it and when there 's such a sealing day then salvation is come unto thy soul And these Ordinances must needs be full of delight and consolation which are the means of our eternal salvation 3. As the Ordinances are full of delight so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances Gods spirit Cant.
Life The Lord set home these truths unto your consciences and move your hearts to embrace the ways of godliness I proceed to the second Doctrine That all the pathes of Divine Wisdom or Godliness are full of peace to the sons and daughters of Doct. 2 peace This truth I shall prove by Scripture confirm by Reason and press it home unto your Consciences by way of Use and Application For proof of Scripture Psal 37. 11. But the meek shall inherit 1. The Doctrine proved by Scripture the earth and shall delight themselves in the abundance of peace and v. 37. Mark the perfect man and behold the upright for the end of that man is peace Isa 26. 3. Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee Isa 48. 18. O that thou hadst hearkned to my commandments then had thy peace been as a river and thy righteousness as the waves of the sea Isa 54. 13. And all thy children shall be taught of the Lord and great shall be the peace of thy children So Isa 59. 8. The way of peace they know not and there is no judgement in their goings they have made them crooked pathes whosoever goeth therein shall not know peace Jer. 33. 6. Behold I will cure them and reveal unto them the abundance of peace and truth Ezek. 34. 25. And I will make with them a covenant of peace and will cause the evil beasts to cease out of their land and they shall dwell safely in the wilderness and sleep in the woods Even mountains bring peace Psal 72. 3. The mountains shall bring peace to the people and the little hills by righteousness So are the beasts of the field at peace Job 5. 23. For thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Officers are made peace Isa 60. 17. For brass I will bring gold and for iron silver I will also make thine officers peace and thy exactors righteousness Their habitation is peaceable Isa 32. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places Their life peaceable 1 Tim. 2. 2. We are commanded to pray for kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty Their wisdom is peaceable James 3. 17. But the wisdom that is from above is first â—ure then peaceable gentle and easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Let 's inquire into the reasons of the Point Consider 1. Godly Reas 1 persons are sons of peace Luke 10. 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again And if sons heirs peace is their inheritance and legacy John 14. 27. Peace I leave with you my peace I give unto you John 16. 33. These things I have spoken unto you that you might have peace in the world you shall have tribulation But be of good cheer I have overcome the world Consider their several pathes and ways either in this life and pilgrimage Reas 2 in their deaths and after death 1. For their life Notwithstanding afflictions and persecutions troubles from the world yet their whole life is peaceable A God reconciled a Conscience pacified makes them full of peace amidst varieties of troubles 2. In their deaths The remembrance of their uprightness of heart and their utmost endeavor to serve God in sincerity brings abundance of peace inward peace a tranquility in their spirits 2 Kings 20. 3. I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Whatever storms may be from the Flesh Divel and World yet a serene pacified conscience makes a great and quiet calm in the soul 3. After death in Eternity they feel the fruits of peace the complement of blessedness A third Ground shall be taken from the nature of Divine Wisdom Reas 2 and Godliness For first Wisdom onely can direct to peaceable pathes Ways of wickedness lead us into Precipices and Dangers Wisdom shews the good and right way This Samuel shewed the people 1 Sam. 12. 23 24. Moreover as for me God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way Onely fear the Lord and serve him in truth with all your heart for consider how great things he hath done for you 2. Wisdom protects its followers in the ways of peace It shews them the good way and protects and defends them in it Prov. 4. 6 7. Forsake her not and she shall preserve thee love her and she shall keep thee 3. Wisdom and Godliness remove all stumbling Blocks Envy Malice Pride c. Enemies to peace Prov. 4. 12. Whâ—n thou goest thy steps shall not be streightned and when thou runnest thou shalt not stumble 4. Wisdom satisfies the hearts of those who are its followers The spirits of the godly are quieted and established in those ways whereas still there are troubles and vexations and disquietness in ways of wickedness But godliness pacifieth the conscience and quiets the spirits of Gods children The fourth and last ground shall be drawn from the causes of true Reas 1 peace Now the wayes of the godly must needs be peaceable pathes 1. Because they have a God reconciled 2 Cor. 5. 19. to wit That God was in Christ reconciling the world to himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 2. They have a Mediator and Prince of peace Eph. 2. 14 15. For he is our peace who hath made both one and hath broken down the middle wall of partition betwixt us Having abolished in his flesh the enmity even the law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace Isa 53. 5. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa 5. 6. For unto us a Childe is born a Son is given and the government shall be upon his shoulder and his Name shall be called Wonderful Councellor The mighty God The everlasting Father The Prince of peace 3. They have the Gospel of peace Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 4. They have a conscience at peace The answer of a good conscience quiets their spirits Hic murus aheneus esto c. And now let 's apply this by way of Information Instruction and Consolation 1. For Information That the ways of godliness are the onely peaceable ways Not onely eminenter but exclusive What pâ—ace said Jehu
sensible of their thirst and therefore they will not come God affords food for our body and food for our soule in abundance now an hungry man will goe apace for corporall food and had we a spirituall appetite a soule hunger we should quicken our pace and run as fast for the sood of our soules see Heb. 2. 3. How shall we escape if we neglect so great salvation God puts a prize into our hands if we neglect to use it our condemnation will be the greater A sluggard will tell of this Lyon that mountaine and that shrubbe in the way so your lazy negligent people will tell and reckon up all the difficulties they can to flatter themselves in their idlenesse whereas indeed when we consider the battell we are to fight the race to runne the strait gate to passe through and the great difficulty to attaine salvation this should excite and provoke us to beg strength from God and act in his strength tugge hard at the Oare wrestle harder mend our pace that we may enter in at the strait gate fight the good fight of faith and so runne that we may obtaine A third sort of persons to be reproved are unbelievers They believe 3. Vnbelievers not such worth and excellency in the soule as we speak of This is the grand capitall damning sin of the Gospel Unbeliefe is a complication of many sins made up of a fraternity of iniquity See John 8 24. Unbeliefe as well as covetousnesse caused the yong man to preferre treasures on earth before treasures in heaven Unbeliefe as well as covetousnesse made the foolish Gadarens to preferre their swine before a Saviour Did people in good earnest believe that the soule is more worth then a world that the soule is of a heavenly-borne beeing and runnes parralell with eternity they durst not graspe the world make an Idol of Mammon Volupia c. and put their pretious soules in jeopardy What hindred Christ's miracles see Matth. 13. 28. What 's the portion of unbeleevers see Luk 12. 46. Rev. 21. 8. The Jewes had a saying that every sinne that they committed had a spice of the golden calfe Every sinne without question hath a spice of infidelity Unbeliefe and misbeliefe are destructive to the soule 4ly Impatient sinners are to be reproved these are worst of all 4. Impenitent sinners they throw away the remedy spurne away the plaister that God ordaineth for their cure Wee say falling into the water drownes not but lying there for a man may fall into a water and may be plucked out alive so falling into sinne damnes not but lying in it without repentance 'T is true that every sinne deserves damnation but all sinnes doe not actually damne otherwise who could be saved There are two sorts of sinners penitent and impenitent sinners Penitent broken hearted sinners are received into mercy through Christ their sinnes are wash't away in his bloud their sinnes are imputed to his score and his righteousness imputed to them for justification But impenitent sinners such as sweare and will sweare are drunke and will be so breake sabbaths and will doe so without remorse or regret of conscience these shut the dore of mercy against themselves An impenitent person is Felo de se his own executioner see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their soules into consideration little doe they think what will become of their soules unto all eternity The law requires exact obedience will not abate a tittle not the least transgression God hath given us a Court of mercy the Gospel and in it a surety Christ and the instrumentall meanes faith and repentance Now impenitent Persons despise the Gospel the suerty the remedy they reject the great salvation tendred in the Gospel and so they are left unexcusable Their bloud be upon their own heads God would heale them they will not be healed they are filthy and impure the Lord proclaimes a fountaine to wash in it but they will not come unto it and so their damnation is just and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned and their destruction is from themselves Of all judgments deprecate this of impenitency The Lord never give you over to impenitency 2. The next Use shall be for expostulation and here I would expostulate Vse 2. For expostulation the case as Isai 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sinne is who would bee so mad as to be penny wise and pound foolish as to get riches lands revenues by cozenage fraud oppression and hazzard their pretious soules What if you could get never so much gold purchase never so much land honestly and justly and yet with the care and turmoyle of getting and keeping all you neglect your soule what advantage would all this be unto you Call your selves to an account and reckon what you get by purchaseing the world and loseing your soules cast up your accounts and you will find you have made a miserable bad bargain ' I le draw this Use unto particular instances 1. Let me expostulate the case with the voluptuous persons who eate and drinke and rise up to play Hawkes hounds cardes dice whores cups are the voluptuous man's companions Hee 's lul'd a sleep on the lap of pleasures and followes his own swinge and careere against the counter-blasts of a reclaiming conscience Let me aske the voluptuous liver what doe all his pleasures conduce to the advantage of his soul what comfort can a man take at night when he goeth to bed when all the day he hath past away in gameing drinking and carrowsing How many spend more upon their houndes then they doe towards the maintainance of a faithful Ministry How many preferre a pack of cards a pack of houndes a cast of hawkes before the word of God How many preferre a drunken merry meeting before a Sermon They can sit whole days and nights at cards and dice and at their cups upon ale-benches and yet how weary at a Sermon Double duties are tedious to them sabbaths fasts are heavy burdens unto them This sin of voluptuousness is the crying sin of the nation for which God lets us bloud by his heavy judgments at this very time O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man Eccles 11 9. O! that God would perswade you to have special regard of your pretious soules O that God would open your eyes to see your vanities and wicked pleasures and turne the streame into the right channel as Prov. 3. 17. To account the wayes of wisdome the only wayes of pleasantness 2. Let me expostulate the case with the covetous Mammonist He riseth early c hee 's a scrapeing and carking for the world the trash and pelfe here below filling his barnes with corne his coffers with gold still labouring for corne and oyle never satisfied never thinking he hath enough But what 's
as God and Christ are world without end Oh that God would work this consideration and set it home upon your serious thoughts that considering your life daily hastens to an end you might timely and seriously prepare for that life which shall never end The Lord give you grace to make the best use of this moment to beautify your soules to trim up your lampes to walke every day as if it were your last day that so when the Lord summons you by death you may have nothing to do but to die and with comfort and confidence you may breath out your soules into the armes of Jesus Christ Cons 6. There will â—e a day of Judgment 6. Consider there will be a day of judgment for soule and body There 's a day of visitation a day of accompt a generall Assize held for all the world 2 Cor. 5. 10. And Christ's coming is like a theefe in the night There 's a different sentence Matth. 25. viz. Come ye Blessed Go ye cursed A different place heaven and hell no medium no tertium Purgatory is a Popish dream If thou beest not purged here thou shalt never be purged hereafter Body and soule shall be reunited and either be companions in woe or blisse unto all eternity 7. Consider as death leaves thee so judgment will find thee As Cons 7. As Death leaves us so Judgment will find us the tree falls so it lies If thy soule be filthy and guilty and unwasht by the blood of Christ when separated from thy body it will ever so remain in that condition If thou diest unreconciled to Iesus Christ judgment will find thee so and so thou shalt remain even unto all eternity If sanctification be not begun yea and in some measure wrought in this world it will not be wrought in another If here thou hast not the first fruits of the spirit the hansell part of payment thou wilt never reape the whole harvest in another world If thou art not justifi'd by grace nor sanctified by the spirit nor acquitted by the bloud of Christ before thou departest this world death will give a returne unjustif'd unsanctify'd unacquitted and judgment will so find the returne and passe upon thee an irrevocable sentence O then be perswaded so to live as ye may have hope in your deaths and so to die as you would have judgment to find you judgment will neither find you better nor worse then death hath left you 8. Consider the riches of Gods mercy free love and grace abounds exceedingly That thou art yet alive on this side the grave Cons 8. The riches of free grace and mercy hell and judgment and God gives thee this gracious warning God might justly cut thee off in thy wickednesse and send thee to hell speedily But Oh! infinite patience and long suffering Now God expostulates why will ye die oh house of Israel God delights not in your blood see Acts 17. 30. Isai 55. 7. Isai 55. 1. God gives you warning sends his messengers to premonish you to bid you look to your souâ—es It 's the whole drift and scope of Gods messengers to perswade you to have a speciall care of your soules Now you have food for your soules now you have sabbaths the desire of daies and many pretious Gospel opportunities It 's free grace you enjoy them For you have forfeited them all Oh! wonderfull mercy that God doth not take the forfeiture Consid 9. This may be the last warning 9. And lastly Consider this for ought any of us know may be the last warning that God will give any of us You may not live to hear another Sermon you may not live to enjoy another sabbath God may say to you because you loath this spirituall Mannah I 'le take it from you Because you misuse my messengers I 'le take them away from you Because you sâ—eight all the admonitiâ—ns and counsels for the good of your soule I 'le not have these pearles cast any more before you I will suffer my messengers no more to be abused my pearles no more to be trampled unâ—er foot this is the last warning I will give yâ—u my spirit shall no longer strive with you I 'le no longer stand and wait knocking at your dores Brethren we cannot promise to our selves a moment of time we have none of us a lease of our lives VVe are Tenants at will whether many or any shall live to heare any further warnings none of us can determine Let 's therefore be perswaded to look upon these counsels I have given you as for ought you know may be the last warning we may have And Oh! that God would give us grace to take warning VVeigh seriously in your most retired sad thoughts those 9 forementioned considerations and the Lord go along with them The 4th Use shall be for a strict triall and examination whether Use 4. For Examination we take care for our souls yea or no Ask the vilest of people what do ye not take care for your soules They will tell you t' were pitty else they should live But to undeceive the world I le propound some searching queries 1. Dost thou set a higher price of thy soule then all things under Qu. 1. the sun Dost thou foregoe pleasures profits father mother wife children the dearest and nearest relations when they come in competition with or opposition to thy soule Dost thou foregoe thy beloved sins thy constitution sins sins of profit antiquity delight Dost thou take up weapons against thy soules enemies and resolvest never to give over till thou returnest with the trophies of victorie If so it 's apparent that thou lovest thy soule 2ly Dost thou survey the windings diverticles and turnings Qu. 2. of thy soule Dost thou study to know thy soule it's angles and lurking places Dost thou reveiw the breaches in thy soule and endeavourest the reparation of them Dost thou take a twofold Candle the Candle of the word and the Candle of thy conscience and searchest into the meanders recesses and most inward corners of thy soule This is a signe that thou hast a care of thy soule 3ly Dost thou keep strict watch and sentinell over thy soule Qu. 3. Dost thou watch over thy thoughts words and actions As watchmen examine passengers so dost thou examine thy heart call thy selfe to account for vain thoughts misplaced words evill actions and when thou findest them dost thou labour to exterminate them and to execute justice on them Dost thou watch against vagrant lusts not willing to give entertainment to straglers but as thou findest them thou casheerest them if so this is a signe that thou takest care of thy soule 4. Dost thou endeavour to wash and cleanse thy soule A pure Qu. 4. fountain is stil a purging Dost thou purge out thy corruptions Dost thou lament over thy soule for sin water thy couch with thy teares and as sin comes and corruption surprizeth thee art
expectation of Novel Opinions and Phrases and as for the failings either of Author or Printer be pleased to cover them with the Mantle of a charitable Interpretation I beg thy Prayers and commend these Labours to thy acceptance and commit thee unto Gods gracious providence I remain Thy Servant for Christs sake Henry Wilkinson The Contents of this Second Decad. SERM. I. JOb 13. 26. For thou writest bitter things against me and makest to possesse the inquities of my youth The Text divided p. 2. and explained by answering 5. Queries 1. What 's meant by bitter things p. 3. 2. What 's meant by writing of them p. 3. 3. What 's meant by the sins of youth p. 4. 4. What 's meant by possessing the sins of youth p. 5. 5. Why doth Job a holy man whose sins were pardoned complain of himself p. 6. Doct. That sins committed in our youth will cause much smart and bitternesse in our elder years Method of handling the Doctrine 1. By Scripture proof p. 7. 2. By three Reasons 1. Dâ—awn from the rule of Justice p. 8. Reas 2. Drawn from the nature and quality of sin p. 9. Reas 3. Drawn from four Aggravations of youthfull sins viz. 1. They are committed with a great deal of violence p. 9. 2. They are committed with abundance of delight p. 10. 3. Young men make many vain pretences ibid. 4. Youthfull sinnes are committed after many Invitations Calls and Warnings p. 11. 3. By improving all in four Uses 1. For Humiliation p. 12 13 14. Here are four sins especially reproved 1. Voluptuousness p. 15. 2. Contempt of Superiours p. 16. 3. Affectation of Novelty p. 17. 4. Pride p. 18. Use 2. For Exhortation p. 19. Four Considerations are prest 1. From Gods Omniscience p. 20. 2. God keeps Record ibid. 3. Consider what sinne will cost thee ibid. 4. Consider the four last things p. 21 22. Use 3. For Direction 1. Be humbled for all sins p. 22. 2. Look through thy Humiliation to Christ p. 23. 3. Walk circumspectly ibid. Use 4. For Consolation ibid. SERM. II. Gen. 6. 3. And the Lord said my Spirit shall not alwaies strive with man for that he also is flesh yet his dayes shall be an hundred and twenty years The Text Divided and Explained p. 28 29. Doct. 1. That it is a most dreadfull judgement upon a people when the Spirit of God refuseth to strive any longer with them p. 30. Doct. 2. That it 's an exceeding great mercy to a people when the Lord vouchsafeth them time and space of Repentance ibid. Method of handling the first Doctrine 1. From Scripture Testimony p. 30 31 32. Three signes of Night 1 When shadows grow long p. 32. 2. When wild beasts goe abroad and 3ly when Labourers go to their rest p. 33. 2. Seven wayes the Spirit strives 1. By its Motions p. 35. 36. 2. By the Ministery of the Word p. 37 38. 3. By the checks and convictions of conscience p. 39 40. A fourfold Rule for examining of conscience p. 40. 4. By the tenders of mercies p. 41. 5. By the exercise of patience p. 42. 6. By National Judgements p. 43. 7. By Personal Judgements p. 44. SERM. III. upon the same Text viz. Gen. 6. 3. 3. Reas 1. Because man is flesh p. 45 46. Reas 2. Because the Spirit is a free Agent p. 47. Reas 3. Drawn from the rule of Divine Justice p. 48 49. 4. For Application Use 1. For Information of the greatnesse of the Judgement when the Spirit ceaseth striving in 4. Aggravations 1. God takes away his Ordinances p. 50. 2. God suffers not the Spirit to work by the Ordinances 3. God gives them over to a Spirit of delusion ibid. 4. God gives them over to a hard heart p. 53. â—se 2. For Exhortation Three Morives 1. From the brevity of our lives p. 55. 2. From the Vncertainty of the Spirits striving ibid. 3. From the certainty of the Day of Judgement p. 56. Use 3. For Reproof of 4. sorts of persons especially 1. Such as contemne the Spirit p. 56. 2. Such as are barren and unfruitfull p. 57. 3. Such as are secure p. 57. 4. Impenitent persons p. 57. Use 4. for Examination in three Queries 1. How we may distinguish the strivings of Gods Spirit from a spirit of error and delusion p. 58 59. 2. How we may distinguish the strivings of Gods Spirit from our own spirit p. 59. 3. How we may know whether Gods Spirit hath effectually stroven with us p. 59 60. Use 5. for Direction in four particulars p. 60. Use 6. for Consolation Doct. 2. That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for Repentance p. 60. Reas 1. To glorifie the Riches of Gods Mercy p. 61. Reas 2. To glorifie his Justice ibid. Reas 3. At the request of Gods servants many are spared ibid. Vse 1. For admiration of Gods infinite mercy Vse 2. For terrour unto presumptuous sinners Convictions 1. It 's great folly to put off Repentance 2. It argues great contempt 3. It argues high presumption Use 3. for Exhortation in four Considerations 1. Now the Spirit strives 2. Now is the limited time 3. Now is the accepted time 4. Now once past cannot be recalled Use 4. for Caution in five particulars 63 64. The 5. â—se for Admonition in five particulars p. 64 65. The 6. Vse is for Comfort ibid. SERM. IV. 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlynesse The Coherence and Text explained and divided p. 65 66 67 68. Doct. That the serious consideration of the day of Judgement should in an especial manner engage us unto an holy life and conversation p. 69. Method of handling the Doctrine 1. By Scripture Testimony p. 69 70. 2. By evidence of three Reasons 1. Because onely holy persons shall be able to stand in judgement p. 71. Q. Whether the Saints shall have their sins mentioned at the day of Judgement p. 71. Reas 2. This is the present time ibid. Reas 3. Judgement returns all as death leaves them p. 72. 3. By particular Application in five Vses 1. For terrour unto three sorts 1. Scoffers at holynesse p. 73. 2. Hypocrites p. 74. 3. Secret sinners p. 75. Vse 2. for Exhortation p. 76 77. 9. Motives 1. We are elected unto Holynesse p. 78. 2. We are created unto Holynesse ibid. 3. We are redeemed to be holy ibid. 4. It s Gods will that we should be holy ibid. 5. Holynesse is our calling p. 79. 6. Heaven is a place for holy persons ibid. 7. There shall be holy employment ibid. 8. There shall be holy company ibid. 9. This is the time of labouring after holynesse ibid. Use 3. for Examination in 12. Characters 1. Spiritual poverty p. 80. 2. High estimation of Jesus Christ ibid. 3. The heart is in love with holynesse p. 81. 4. Irgenuous sorrow for sinne ibid. 5.
man is like a wild Asses Colt Aristotle accounts him an unfit hearer of morall Philosophy Neither Aristotle his Ethicks nor Tullyes offices can break a young colt This one word Volo is the bane of many young men They are refractory and will have their own will and a self-willed-man is felo de se his own executitioner with what violence doe young men pursue their lusts They leaue no stone unmoved for the satisfaction of their humours They measure not things by the light of judgment much lesse by the rule of the word but they act according to fancy and passion And there is an Anarchy in their passions or such a tumult or Ataxy in them as that they love what they should loath desire what they should abhorre rejoyce when they should mourn Nitimur in vetitum is the main trade they drive And thus unbridled youth without all government is like a City without gates and walls Satan and all his instruments will enter in speedily and surprize them A Second aggravation is because sâ—nnes commited in dayes of 2. Aggrav Because youthful sins are committed with greater delight youth are with abundance of delight and complacency acted by sinners Old men cannot act some â—innes though their hearts are as naught as ever by reason of naturall Impedements and indisposition of their present constitution But yong-men whose bones are full of marrow they delight in joviall company drinking gameing seeing Theatricall Enterludes They are young and therefore they put far from them the evil day Let them read that dreadfull woe Amos 6. 3. 4. 5. 6. It s the young man voyd of understanding that was enticed by the Whore Prov. 7. 22. Absolon was a young man that rebelled against hiâ— Father O what eager pursuits was there what delight what desire and endeavour to accomplish his designes He falls a fawning and flattring and so steales away the hearts of the people and then he will not tarry till his fathers death but on hee goeth with his designe A vow to God he pretends in his mouth but he meditates Treason and â—ebellion in his heart And you know what became of him David seemes to extenuatet he matter when he bids deal gently with the young man Absolom However the Rebell is no whit lesse in excuseble A Third aggravation is drawn from the many Pleas and vain 3 Aggravat is drawn from the waine pretences which young men make pretences that young men make they will tell you that youth must have a grain allowed what 's a Gentleman but his pleasure Now they are young hereafter they will think upon their soules They must haue a time to sow their wild Oates They can quote the * Laetitia juvenem Frons â—ecet tristis senem Sen. Trag. Tragedian Mirth becomes a young man gravity an old man Would they were as well verst in the book of God there they may read 2 Tim. 2. 22. Flee youthfull Lusts I have often seriously thought that Its no wonder to see so many wanton youths when as there remaine so many wanton Authours Poets I mean especially such as Horace Martiall Catullus Tibullus Propertius c. â—ho corrupt many young men It s high time that all such bookes were either throughly purged or els condemned to the fire as theirs were Act. 19. 19. You youngmen doe not plead for your pleasures Solomon tells you that Childhood and youth are vanities I remember Tertullian hath a saying Vides convivium peccatoris interroga ejus conscientiam c. There is death in the Pot In the middest of Tertul. laughter the heart is sorrowfull There is death in the Adulterers bed death in the Drunkards cup death in the deceivers false weights never plead pleasure in sinfull wayes But youth will plead will you allow no Recreation Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emercantes hoc est dato pretio â—sserrere in libertatem Erasm Est curiose merces considerare uâ— emas meliores C. a Lap I Answer that no recreation that is sinfull may at any time be allowed no recreation of ill report and scandalous no recreation as a vocation no mispending of time for we are commanded to redeeme time or making a good Market of time Only such recreations may be used as are of Good report which may serve as files and whetstones to devotion to draw thee neerer to God and not to keep thee farther off I may say of recreations as a Reverend Divine said of Ceremonyes some are tollerable none necessary but most be abominable Would you know the right pleasure It 's in the ways of wisdome Prov. 3 17. would you know the right object of rejoycing Vis nunquam esse tristis bene vive Bern. de modo bene vivendi It 's in God Phil. 4. 4. Bernard hath an excellent saying Wouldest thou never be sad live well Lay aside all your vaine pleadings study the scripture be much in prayer much in meditation and sâ—earching your own hearts and then you will find by experience that there is more true pleasure in one moments communion with God then in all the delights and vanityes of the whole world were they all put together The fourth and last Aggravation that I shall name is this Sins 4 Aggravat Sins of youth are greater because committed against warning and invitations of youth are greater sins and will cause the greatest bitterness because yong men sin after so many invitations calls and warnings from God The soul of God loves the first ripe fruits The Holy Ghost calls to day not to morrow Remember now thy Creator in the days of thy youth Thou must consecrate thy fresh green years to God Thou must dedicate the first fruits theâ—â— first born the Mich. 7. 1. Eccles 12. 1. â—â—â—â—dren of Israel were to give their first fruits their first born the best of their flock a Lamb withot blemish God calls for thy youth Wilt thou put him off with the refuse thy old crazy bones that I may speak it with reverence when the Devil hath suckt out the Marrow Wilt thou offer God empty bones Mal. 1. 8. Thy Governor will not accept of it Now thy sin is aggravated Hinâ— colligit se affici nimis gravi Injuriâ quod Judaei audeant offerre quod mortalis homo respueret Calv. because thou dost refuse Gods call at present upon presumption of space and grace for the future neither of which are in thy power He may give thee neither whilest thou art a refusing at the call of God to give him thy youth and thy fresh green years he may be a sweating that there shall be no more time and cut thee asunder in the midst of thy sins and cast thee into eternal torments or if God give theespace it 's doubtful whether he will give thee grace It 's said of Jezabell Rev. 2. 21 I gave her space to repent but she repented not There is a Peradventure 2 Tim. 2. 25.
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
exprest It 's wrote in such legible Characters 2. A Mercy as he that runs may read it Yet his days c. The words have need of a Paraphrase I shall open them briefly in their order By Spirit Ainsworth understands that holy Spirit of Christ by which he Preached in the Patriarchs and especially in Noah to the disobedient spirits of the old World and exhorted them by the Fathers to amend their lives so I take the Lo-iiddon Non vaginabit Pagninus Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Lo-jadon sense to be It followeth Shall not strive The 70 read it My spirit shall not abide But this I take not to be the meaning the word hath many significations it signifies to judge to chide and dispute As if the Spirit of God should say I have set Judges over you I have chid you reproved you argued the case with you sent my servants Noah Enoch Methuselah exhorting you to come and repent but you are incorrigible impenitent you are never the better notwithstanding all my patience forbearance waiting on you trying you therefore now my spirit shall no longer strive with you I will take no more pains with you I will dispute the case no longer but send a Deluge to decide the controversie And so I understand the words In seculum so the 70 read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Abyss of kindness to mankinde So Chrysostome That the Spirit hath ever strove with any is a great mercy But if the Spirit strive by Messengers rising early and going to bed late and by its motions and whispers if the Spirit be still resisted and abused it will leave striving and leave a people inexcusable Luther speaking of this Text saith This was a publick Sermon preached in a Fuit publica concio in publica Synodo proposita Luth. publick Assembly When those that were Gods Messengers spent their spirts in vain and saw that the people were desperate past all hopes of reclaiming they let them alone to take their course and to be filled with their own ways Then here 's a Reason given For that he also is flesh The word sets forth the corrupt nature of mankinde and is here put by way of opposition unto the Spirit It is the same with Animalis or Conqueritur Deus tantopere turbatuÌ„ esse ordinem dâ—se positum ut image sua in carnem transformata esset Calv. Centum viginti annos si foâ—te converâ—antur Cald Paraph Carnalis homo Man that was created after the Image of God hath defaced that Image hath corrupted his way and is become fleshly This God complains of That the order which he put is inverted and his Image transformed into flesh as Judicious Calvin observes Lastly Here 's a gracious reprieval and space allowed for repentance Yet his days c. This is not to be understood as if an hundred and twenty years were the limited term of years for mankinde to live in this world It 's apparent that many after the Flood lived longer But the meaning is that an hundred and twenty years shall be given them if haply they be converted This space God allows them for repentance and they had Noah a Preacher of righteousness and they saw the Ark a building and every stroke strucken The building of the Ark should have been a Monitor of repentance this was great and wonderful long-suffering as we read 1 Pet. 3. 19 20. By which he went and preached unto the spirits in prison which sometime were disobedient when once the long-suffering of God waited in the days of Noah The words thus opened contain two fundamental Doctrines 1. That it is a most dreadful judgement upon a people when the Doct. 1 Spirit of God refuseth to strive any longer with them 2. That it is an exceeding great mercy to a people when the Lord Doct. 2 vouchsafeth them time and space for repentance I resume the first and I shall cast the Heads of my Meditations Method of handling the Doctrine into this plain and familiar method 1. I shall assert the truth of the Doctrine from Scripture Testimonies 2. I shall particularly represent unto you how the Spirit may be said to strive with man 3. I shall enquire into the Grounds and Reasons for confirmation of the truth And lastly Conclude with particular Application unto our selves 1. To prosecute the first Head propounded time would fail me 1. The Doctrine proved by Scripture Testimony in Scripture Quotations but I shall gather sparingly from so great a cloud of Witnesses mentioning some select Proofs and leaving the rest to be supplyed in your Meditations Now that this is so great a Judgement for the Spirit of God to leave striving with a people may be exemplified in several persons recorded in Scripture as signal Spectacles of Divine vengeance to Posterity The Lord spared Sodom and Gomorrah a long time Abraham undertakes though dust and ashes to intercede for them He intreats That if fifty righteous persons be found there that they may not be destroyed His request is granted he abates five of fifty and then comes down to forty after that to thirty from thirty to twenty and at last to ten and it is to be observed that God never left off granting till Abraham left off begging They had good Lot to reprove and exhort them and they vexed his righteous soul day by day with their unclean conversation he spent his spirits his counsels admonitions all in vain Now God will spare them no longer the Angel delivered Lot from them and as soon as ever he was gone the Lord destroyed Sodom Gomorrah with Fire and Brimstone Gen. 19. 24 25. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven and he over-threw those cities and all the plain and all the inhabitants of the cities and that which grew upon the ground The Lord waited a long time upon Jerusalem sending his Prophets and warning them he puts them in remembrance of his exemplary Judgements upon others Jer. 7. 13. I spake unto you rising up early and speaking but ye heard not and I call'd you but you answered not therefore I will do to this house c. as I have done to Shiloh He expostulates the case with them Jer. 13. 27. I have seen thine adulteries and thy neighings the lewdness of thy whoredom and thine abominations on the hills in the fields Wo unto thee O Jerusalem Wilt thou not be made clean When shall it once be and Ezek. 18. 32. I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye The House of Israel was the Vineyard upon which God had bestowed so much pains cost and charges Isa 5. 1 2 3 4. My well-beloved hath a vineyard in a very fruitful Haec omnia usu venisse populo Judaico cum in Babylonica
tum in Romana captivitate testantur palam Histâ—riae fieri hoc denique quotidie testatur experientia Timeamus ergo Dominum simusque palmites fructiferi ne post hanc vitam eliam tradamur igni sempiterno Bâ—lling hill and he fenced it and gathered out the stones thereof and planted it with the choicest vine and built a Tower in the midst of it and also made a wine-press therein and he looked that it should bring forth grapes and it brought forth wilde grapes c. But all is labor lost v. 5 6. And now go too I will tell you what I will do with my vineyard I will take away the hedge thereof and it shall be eaten up and break down the wall thereof and it shall be troden and I will lay it waste it shall not be pruned nor digged but there shall come up bryars and thorns I also will command the clouds that they rain no rain upon it * They had many choice spirited Prophets Isaiah Hosea and Jeremiah c. They were knotty pieces wherefore the Lord hewed them by the Prophets Hos 6. 5. Therefore I have hewed them by the Prophets I have slain them by the words of my mouth and thy judgements are as the light that goeth forth They had warning upon warning Prophet after Prophet yet no more hope of doing them any good and working reformation upon them then of changing the Aethiopians skin or Leopards spots Jer. 13. 23. Can the Aethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil Now let us hear the doom God will smite them no more Isa 1. 5. Why should ye be stricken any more ye will revolt more and more the whole head is sick and the whole heart faint God will not let them fare the better for those righteous persons that are amongst them who are Advocates for them Jer. 15. 1. Though Moses and Samuel stood before me yet my minde could not be towards this people cast them out of my sight and let them go forth So Ezek. 14. 20. Though Noah Daniel and Job were in it as I live saith the Lord God they shall deliver neither son nor daughter they shall but deliver their own souls by their righteousness Further God will straiten the spirit of Prayer in his Prophets Jer. 7. 14 15 16. Therefore will I doe unto this house which is called by name as I have done to Shiloh and I will cast you out of my sight as I have cast out all your brethren even the whole seed of Ephraim Wherefore pray not thou for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee Ephraim he is obstinate and incorrigible I will strive no longer by reproofs and admonitions let him be fill'd with his own ways He is given to idols let him alone Hos 4. 17. Luseris operaÌ„ fi ad poenitentiaÌ„ invitaris Ephraim Gravissima est poena relinqui à Deo Vatab. It 's a dreadful Judgement upon Jerusalem Luke 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes This is further implyed in the parable of the fruitless fig-tree Luke 13. 7. Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground All these are Types and Examples and as so many warning-pieces unto us God waited a long time upon them woed and intreated them by the Ministry of his Messengers to come in and repent but they as much as in them lay tryed conclusions with God and ungrateful wretches as they were strove to tire out and weary the patience and long-suffering of God wherefore his spirit would strive no longer with them and when Gods spirit will no longer strive what 's the sequel but ruine and destruction Let us reflect upon our selves in Israels glass we may behold our own faces and they will gather blackness The inferences we should make are set down Luke 13. 5. I tell you nay but except ye repent ye shall all likewise perish And Amos 4. 12. Therefore thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel Likewise I will adde Zeph. 2. 1. Gather your selves together yea gather together O nation not desired before the decree bring forth c. Some Reverend Divines have given three Signs of night 1. When the shadows grow long when wilde Beasts go abroad 1. When shadows grow long it is a sign of night and when Labourers go to their rest Now he 's a meer stranger in Israel who knows not how of late years Shadows fruitless and ridiculous Ceremonies have been advanced and stickled for and violence hath been offered unto many tender consciences Hinc illae lachrymae Many godly Ministers with their Families have been ruin'd for non-conformity and others have been forced to leave the Land of their Nativity when as in the mean time the fundamentals of Religion Faith Repentance Love Regeneration were neglected and much discountenanced and the zealous Preachers of these Doctrines stigmatized with the odious nick-names of Puritans which in a proper sense is that proud Heresie of Novatus as Eusebius records in his Ecclesiastical History But Euseb Eccles Hist through the iniquity of the time was used as a brand of Infamy to reproach the most strict and conscientious Professors Secondly Wilde Beasts went abroad Then those of the Tyrannical 2. Wilde Beasts go abroad Prelacy persecuted the old Puritans under the name of non-Conformists May such persons never range again under more plausible names and specious pretences or more covertly like wolves but in sheeps cloathing I wish the Jesuite may appear bare-faced that we may know him and beware of him It is a plain Jesuitical design to set Brethren together by the ears in circumstantial matters and so make them almost dispute and jangle away their Religion I wish what was blame-worthy amongst some be not Preached and practiced by others that succeed them though names may differ yet if the same thing remain it 's to the same purpose Melancton was desirous to die for two reasons One was That he might be with Christ The other was That he might be freed from those bitter contentions that were in the Church in those days Thirdly And likewise Laborers go to their rest It is to be observed 3. Laborers goe to their rest that within few years as many able men both of the Magistracy and Ministry have gone to their long home as the oldest alive can remember in a greater space of time so true is that of the Prophet Isa 57. 1. The righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken from the evil to come Methuselah
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
instar omnium And I shall select some principall in the Old and New Testament not mentioning so many places as might easily be produced lesâ— quotations onely fill up my Sermon 1. For the Old Testament read with deliberation Psal 9. 8 9. Eccles 11. 9. Eccl. 12. 14. Dan. 7. 22. 2. For the New Testament in the Text it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day Luk. 21. 34. 2 Tim. 4. 8. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of the great day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of refreshing and restitution Christ himselfe foretels of this day Luk. 13. 41. Mat. 26. 41. Mat. 26. 64. His Apostles foretell thereof Paul Rom. 14. 10. 2 Cor. 5. 10. Phil 3. 20. Peter 1 Pet. 4. 5. 2 Pet. 2. 9. The Apostle Jude quotes Enoch ver 14. St. Iohn Rev. 1. 7. chap. 20. 11. And he cites the testimony of Christ in the conclusion of his book c. 22. 7. and v. 20. Surely I come quickely To scripture testimonies I might adde Fathers Councils Confessions It were easy to call in heathens for witnesses as Hydaspes Hermes and such like mentioned by Eusebius de praeparatione Evangelica or I might quote the Sybils according to Lactantius his Relation But that I judge it superfluous to light a candle to the Sun To Scripture proofe I 'le adde some evidences of reason or Arguments a fortiori for confirmation of the Doctrine The first Argument shall be drawn from the decree of God Arg. 1. Drawn from Gods decree Heb. 9. 27. It 's the statute law â—nd decree of heaven which cannot be reversed God is immutable and changeth not Omnia alia futura quae praedixerat Spiritus Sanctus evenerunt c. saith Austin All other predictions are fulfilled concerning the coming of Christ concerning the destruction of Jerusalem and this also concerning Christs second coming shall come to passe God hath appointed a day to judge the world in Act. 17. 31. Gods decrees and purposes cannot be disappointed nor disâ—nulled Truth it selfe hath spoken the word is gone out of the mouth of God and therefore undoubtedly shall come to passe Balaam giveth a true testimony in this particular Numb 23. 19. Hath he said and shall he not doe it A second Argument shall be drawn from the justice of God Arg. 2. Drawn from the Justice of God Gods children have not their portion in this life it 's reserved for them in heaven The best of Gods children meet with many hardships they are afflicted persecuted tormented killed all the day long This question posed heathens as Seneca and others Car bonis male sit malis bene fit It put David to a stand to see the prosperity of the wicked Psa 73. 12. He never had his judgement rightly informed till he went into the Sanctuary Psal 73. v. 17. The day of judgement will set all things right and straight shall not the Judge of the world doe right read 2 Thes 1. 6 7 8. We read Isa â— 10 11. That it shall be well with the righteous and ill with the wicked In this world it goeth often very â—ill with the righteous they are made a prey unto wicked men and the wicked are advanced The rich man went in sumptuous apparrel and fared deliciously every day when Lazarus wanted the crumbs to sustain nature Pharaoh was in prosperity whilest the poor Israelites endured slavery at the brick-kiln Ioseph was in prison Daniel in the lyons den Jeremiah in the dungeon the city Shushan in great perplexity whilst the King and Haman were at a banquet But at the day of judgement the scene will be altered the righteous will be happy the wicked miserable The godly shall be at Christs right hand the goats at the left In die judicii cum Aug. in Psal 72. justi introducentur in regnum Dei injusti autem abjicientur foras tunc justitia Dei ostendetur saith Austin on Psa 72. The righteous are misjudged accused falsly and maliciously persecuted at that day they shall be cleared Luther used to say At the day of judgement John Hus and Jerom of Prague will appear to all to be faithful and holy martyrs When the Pope and his Cardinals will appear to be vile wicked wretches It is a good observation of Bernard in his Epistle Bern. in Epist ad Nepotianum ad Nepotianum Veniet veniet qui male judicata rejudic abit dies There will come a day there is a day comeing wherein all ill-judged cases and causes shall be reviewed and rectified when all perverse judgements shall have judgement against them A 3. Argument shall be drawn from the convictions of conscience Arg. 3. Drawne from the conviction of conscience Lipsius â— 2. de Constantia The bangs of conscience those ictus laniatus which Julian the Apostate had these which are assidua domesticae Furiae as the Orator speakes doe testify a judgement to come Haenc conscientiam Deus impiis imposuit in quá poenas luant priusquam luant so Lipsius But read the verse preceding my Text. Conscience gave Judas a bang and made him restore the thirty pieces The horrour of conscience made Cain to roar and changed Pasâ—ur's name to Magor Missabib a terrour round about a terrour to himself When the Doctrins of righteousnesse and temperance were preached by Paul to Felix he fell a trembling A strange change that the very Judge should tremble before a despised prisoner However men commit sin never so secretly and think that no man living knowes thereof yet conscience lasheth fore The consideration of a day of judgement makes the sinner afraid of himself Hereupon the wicked Arg. 4. Drawn from the connexion between the resurrection and the day of judgement â— Mat. 25. 33. Heb. 6. 2. Heb. 9. 27. flee when none pursue Conscience when it 's awakened slies into the face of the abhominable sinner It makes him afraid where-ever he goes His fansy is so troubled that he thinketh every bush to be a man every man an executioner to hale him before the judgement feat of God A 4. Argument shall be drawn from the near dependence and connexion between the resurrection and the day of judgement The resurrection goeth before the judgement must needs follow after The general judgement is a necessary consequent of the resurrection Christ will come to rayse up the dead and judge them Resurrection and judgement are coupled together and death and judgement joyned together And that place Joh. 5. 29. wherein we read of a resurrection of judgement Gerrard conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fully rendred per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 5 Argument shall be drawn from the general expectation of the Saints Rom. 8. 19. It is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
c. O! consider seriously there will be a day of Judgment wherein thou shalt be called to an account for all by thoughts words and deeds It 's excellent counsell which Basil gives Cum senseris te ad aliquod peccatum provocari ad mentem revoca formidabile illud judicium hoc quasi fraeno paedagogo utere i. e. when thou art tempted to sin call to mind the dreadfull day of Judgement and this will be as a bridle to curb sinne and as a School-master to instruct us in our duty Let this be a Monitor a Frontlet before thine eyes a perpetual vade mecum In all places and companies consider there will be a day of an account a day of Judgement will come O that this consideration were more frequent in our thoughts Through the grace of God it would be a special preservative against sin 2. Let the consideration of the day of Judgement engage you to Less 2. Labour to be holy holyness of life and conversation That 's the practicall use which the Apostle commends to our practise 2 Pet. 3. 11 12. Onely holy persons shall be able to stand in judgement This consideration moved the Saints to have their conversation in Heaven Phil. 3. 20. 3. This consideration should read us a Lecture of Patience Amidst Less 3. Learn Patience all sufferings persecutions losses crosses hardships evill entreaties amidst all perils at home abroad and among false brethren Let us consider that a day will come which will make amends for all sufferings Be patient saith the Apostle for the comming of the Lord draweth nigh Jam. 5. 8. Let us therefore bee patient under crosses yet a little while and the day of the Revelation of Christ will come when the righteous shall be delivered out of trouble and the wicked shall come in their stead Learne hence by patience to possesse your souls 4. Hence let us be put upon continual watchfulness The time Less 4. Learn watchfulness of Christs coming is like a theif in the night We know not the time to the intent we should alwaies keep strict sentinel alwaies stand upon our watch and be in procinctu like the wise Virgins with our Lamps trimmed and oyle in our Lamps Watchfulness is commended at all times Mark 13. 33 34 35 36. Shake off all security and drowsiness If the Watchmen sleep the City will soon be surprized Invadunt urbem somno vinoque sepultam Let our Saviours caution ring aloud in our eares Luk. 21. 34. Take Less 5. Learn to fear God heed to your selves lest at any time your hearts be overcharged c. 5. Hence learn to fear God Rev. 14. 7. Ungodly men though Preachers amplifie these things looke upon them but as so many Scare-crows But that which they now fear not shall make them tremble and wish that some Rock would so much favour them as to fall on them and hide them from the wrath of a sin revenging God O Christian fear God and walk in his fear all the day long tremble at the consideration of this day and let it be thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work out thy salvation with fear and trembling Phil. 2. 12. Less 6. Learn compassion and charity 6. And lastly hence learn compassion and exercise of Charity towards the poor Members of Christ Not a cup of cold water but shall be rewarded in that day The visiting the sick the cloathing of the naked the releeving of the distressed shall be all remembred in that day Christ brings them all to remembrance Mat. 25. Let us then cast our bread upon the waters and after many dayes we shall finde it Eccl. 11. 1. The Apostle prayeth for Onesiphorus his benefactor that he might find mercy in that day 2 Tim. 1. 18. What day was that but the day of Judgement and recompense Then God will remember all the Saints good deeds but all their bad deeds shall be blotted out of the Book of Remembrance or brought in only like a cancell'd bond for the further manifestation of the riches of Gods mercy And now here 's onely one Vse more of the Doctrine which shall Use 3. For Consolation be for consolation unto the godly In these respects the consideration of the day of Judgement administers unto them abundance of consolation I shall name a few particulars and so conclude this Doctrine 1. From the nature of the day the Saints reap comfort for that 1 Comfort from the nature of the day day is a day of Redemption a day of restitution a day of deliverance Wherefore in expectation of this day they lift up their heads Luke 21. 28. This is the day of the appearance of Christ and this is the foundation of the Saints comfort Col. 3. 4. 2. Here 's comfort in respect of the Judge and that is Jesus Christ who is their Head their Husband their Elder Brother their 2 Comfort in respect of the Judge Advocate their Intercessour He is their Judge who is their Saviour and he will pronounce the sentence of Absolution Christ is their Judge who hath loved them and washed them in his blood Rev. 1. 5. Christ is their Judge who is their peace and reconciler Eph. 2. 14. 3. Here 's comfort in respect of the sentence which Christ shall pronounce Come ye blessed of my Father inherit the Kingdome prepared 3 Here◠comfort in respect of the sentence for you before the foundation of the world 4. And lastly their happynesse shall be to all eternity Psal 16. 11. 4 This comfort shall be to all eternity And of this presence the godly shall be partakers They shall see the blessed vision enjoy an uninterrupted communion with the holy Trinity I le close up the first Doctrine with leaving you to meditate upon 1 Thes 4. 16 17 18. And so much for the first Doctrine I proceed to the second Doctrine That at the day of Judgement the secrets of all mens hearts shall be judged Though men digge never Doct. 2 so deep yet shall they never bee able to hide any thing from God God will bring every work to judgement Eccles 12. 14. The reasons of the Doctrine may be drawn 1. From the Omniscience of God Psal 44. 21. Hee knew the secret whoredomes of Aholah and Aholibah all the chambers Reas 1. From Gods Omniscience of imagery and all their wickednesses done in the darke Ezek. 8. 12. Darkness and light are both alike to him Psal 139. 12. All things are naked unto him with whom we have to deale Heb. 4. 13. God knoweth all things 1 Joh. 3. 20. So that words secretly whispered actions secretly done nay more thoughts purposes intentions before ever they are thought purposed and intended are fully known to God Thou hast set saith the Psalmist our iniquities before thee our secret sinnes in the light of thy countenance Psal 90. 8. A second Reason shall be drawn from the Justice of God which is to render
to every one according to the fruit of their doings And Reas 2. Drawn from Gods Justice this is the end of our appearance before Christs Judgement seat 2 Cor. 15. 10. It 's impossible but that the Judge of all the world should doe right secret Murders secret Adulteries secret Thefts secret Abominations secret Cousenage secret malicious Heart-burnings Murtherous intentions secret Back-bitings Detractings Calumniatings all these shall be made manifest at the day of Judgment Now Justice requireth that as the sinner soweth so hee should reap that as he hath sowen seeds of wickedness so he should reap the fruits of destruction 3. The secrets of men shall be judged for the vindicating acquitting Reas 3. For the acquitting of the godly and clearing of the godly What seâ—ret wickednesses are unjustly and falsly layd to their charge What calumnies forgeries are invented to blast the name and reputation of those that feare God The Primitive Christians in their night meetings were slandered and such horrible aspersions cast upon them as the Father of Lyes could invent What horrible slanders have been cast on Luther Calvin and other eminent Pillars of the Church How are the Prayers Fasts strict walkings of Gods children traduced reproached and scandalized How do the men of the world reproach the Saints for hypocrisie false-heartedness but at the day of Judgment the innocency of the Saints will be cleared What hard measure doe the godly meet withall from the wicked of the world They are buffeted tormented slain all the day long All they say think and do are misconstrued and reproached But at the grand day of Accompt God will clear where men have reproached God will justifie where men have condemned so that secret Prayers Fasts Watches secret communion with God will appear and be openly known and made manifest to the honour of the Godly and to the shame and infamy of their malicious enemies 4. The secrets of mens hearts shall be judged for the further Reas 4. For the further condemnation of the wicked condemation of the wicked All their cunning conveyances secret pollutions all the impure abhominations of their hearts shall bee layd open in the sight of men and Angels We read Psal 50. 21. I will reprove and set them in order before thine eyes God will at that day set all a mans secret villanies and closset abhominations in order before him And this will adde further to the condemnation of the wicked that their most secret wickednesses shall be disclosed to their eternal confusion and horrour These things being premised I shall inferre three Uses for Terâ—our unto the wicked Comfort unto the godly and Counsel to both 1. For terrour unto the wicked Is it so that at that day the secrets Vse 1. For terror unto the wicked of all hearts shall be made manifest and judged then in vain doe hypocrites digge deep and seeke to hide their counsell from the Lord as if they thought themselves secure and undiscovered Though no eye of man can see them yet the eye of God which is tenne thousand times brighter than the Sunne will descry and discover all Then will all varnishes painted glosses vain pretences and out-side professions be discovered and all such who plead for them appear in their colours In vain doe Adulterers wait for the Twi-light as Job speaks c. 24. 15. Though the doors be bolted and though it bee dark night yet the All-seeing eye of God findes out all What shall wee say of secret cheating Tradesmen who thinke themselves secure because man cannot find them out Yet let them know that all their mysteries of cousenage in their Trade all their secret fraudulent dealings shall be discovered at the day of Judgement When men professe one thing and practise another pretending friendship with their mouthes but meditating ruine and destruction in their hearts When men make but Religion a stalking-horse for getting a prey and as a cloak to cover wicked projects When men have no regard to the All-seeing eye of God so they can but escape the eye of men what shall we say of them but put them in mind of the words of the Wise man Eccl. 11. 9. But know thou that for all these things God wil bring thee to judgement Then every vain thought every idle word every lascivious glance all mental reservations all hypocriticall collusions all time-serving complyances self-interests ends and aims shall be all called to account and laid open in the sight of men and Angels 2. Here 's matter of comfort to the godly At that day their secret desires breathings longings and pantings after God shall be Vse 2. For comfort to the godly discovered The broken prayers fighs cries inward compunctions of heart shall be all made manifest The imputations scandals ignominies cast upon the Saints shall then be wiped away Many that have been condemned by men shall be at that great day pronounced innocent Holy Martyrs that laid down their lives for Christ against whom the wicked of the world pronounced a sentence of condemnation shall at that day have a sentence of absolution pronounced by Jesus Christ and bee acquitted before that impartial Tribunal It 's a ground of great comfort to Gods children that God knows their hearts how vehemently their desires are towards him as Psalme 42. 1. Isaiah 26. 9. Though the Saints cannot ofttimes expresse how their hearts stand affected and are not able fully to discover themselves and open their condition to man yet God knoweth their inward groanings their secret breathings vehement desires after Christ Now all these are regarded by God for there is not a tear nor a desire nor a sigh which are not taken notice of by the great God of Heaven and Earth The secret closset devotions fastings prayings meditations which the world knows not of nor understand the value of such divine services all these shall be made known at the day of Judgement Thou seest one chearfull thou knowest not why It 's neither corne nor wine nor oyle nor any thing of the world that revives his spirit It 's onely the light of Gods countenance Psal 4. 6. that's the cause hidden to thee but a childe of God knows it Thou seest another sad and troubled though he may have riches and honours in abundance yet there is a secret damp upon his spirit a secret cause of grief It may be God hides his face from him it may be thou art the cause of his grief he seeth and heareth God dishonoured by thee and this is matter of mourning and sadness to his spirit Let then Gods children amidst all sorrows comfort themselves with the consideration of a day of refreshing a day of restitution a day of redemption and consolation which will one day be at the great and general Assize of the just Judge of Heaven and Earth Thirdly Here 's matter of counsel both to the ungodly godly Vse 3. For counsel to the ungodly 1. To the ungodly Will there
be such a day then 1. â—e counselled to break off your sins by repentance Be sensible of the evil of your doings 2. Kisse the Son hast and delay not to make your peace with Jesus Christ for he is our prayse Eph. 2. 14. 3. Make choice of other paths enter into the way of holyness Isa 35. 8. 2 Pet. 3. 14. Then to the godly Here lyeth your duty 1. To have your thoughts meditations and desires fixed on that day Be longing for the sight of Christ coming in the clouds and pray come Lord Jesus come quickly 2. Comfort your selves with the assurance of Gods love to you so was Paul comforted 2 Tim. 4. 7 8. 3. Let your conversation be in heaven Phil. 3. 20 21. 4. Bee not afraid of death for to the Saints death is a conquered enemy the sting is taken away the Serpents teeth are knockt out What need they be afraid of death who shall be acquitted before the Judges And their Judge is their Advocate their friend their Redeemer Jesus Christ which brings in the last Doctrine Doct. 3 That at the day of judgement Jesus Christ shall be the Judge In handling of this Doctrine I shall give clear proof from Scripture and Reason then answeâ— several Queâ—ies and Objections and conclude with particular Application 1. For Scripture proof That Christ shall be judge is plain from 1 The Doctrine proved by Scripture several Scriptures viz. Joh. 5. 22 27. Act. 10. 42. Act. 17. 31. Mat. 28. 18. John 5. 21. Christ for this purpose rose again that he might be Lord over quick and dead Rom. 14. 9 10. and part of his dominion is the last judgement The Reasons why Christ shall be Judge are drawn 1 From equity Reas 1. From equity and retaliation retaliation Christ shall judge those that judged him Christ shall judge Pontius Pilate the High Priest the Jewes c. And this will be for the confusion of Christs enemies that though Christ was reproached buffered crowned with thornes and crucified set at nought by the wicked of the world yet now he shall be in triumph and be the judge of quick and dead Joh. 19. 37. They shall looke upon him whom they have pierced Reas 2. For the comfort of the godly Reas 3. For the terror of the wicked 2. Christ shall be Judge for the comfort of the godly Heb. 2. 11. Eph. 5. 30. Christ is their head redeemer elder-brother intercessour Christ hath promised everlasting life Joh. 3. 36. Joh. 5. 24. 3. For the terrour of the wicked Rev. 1. 7. But in the next place here are many questions to be resolved Q. 1. Is the Father excluded from judgement I answer Neither the Father nor the Holy Ghost are excluded The Father is said to judge by the Son Act. 17. 31. Now judgement is peculiarly by a kind of appropriation ascribed to the Son Joh. 5. 22. Pater occultus Filius manifestus as Austine observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son this judgement appertains â—ut 2. It will be asked How shall Christ appear at that day Ans â—e shall 1. Appear visibly This judgement the Father hath committed to Christ God and man â—nd Chrisâ— shall not onely judge according to his divine nature but also according to his humane nature So that Christ shall be seen vissibly and locally Act. 1. 11. Mat. 24. 30. 2. Christ shall come gloriously and this will be cleared in sour Particulars 1. Hee shall come in the glory of his Father Mat. 10. 27. 2. With an innumerable company of Angels Mat. 25. 31. 3. With the sound of the trumpet 1 Thes 4. 16. 4 With Power Mat. 24. 30. 3. Christ shall come suddenly as a theef Mat. 24. 4â— As a snare Luk. 21. 34. Unexspectedly Luk. 12. 46. 1 Thes 5. 2 3. A 3. Question is whom Christ shall judge Ans The Scripture is evident Men and Angels 1 For Men universally all Men Rom. 14. 10. 2 Cor. 5. 10. both quick â—nd dead Act. 10. 42. 1 Pet. 4. 5. 2 Tim. 4. 1. 2. For Angels Jude v. 6. Rev. 20. 10. A 4. Question is What will be the manner of Christs judging To answer this Question we are to consider the preparation to this judgement the Proceeding of this Judge and the â—ule of judging 1. For preparation That will appear in these particulars 1 1 Consider the preparations to the day of judgement There will be a transmutation of heaven and earth Rev. 21. 4 5. 2 Pet. 3. 10. 2. Christ will appear in a throne of glory Mat. 19. 28. 3. There will be a summoning of all sorts of men quick and dead shall be summoned to appear before the judgement seat of Christ Joh. 5. 28 29. 1 Thes 4. 16 17. 4 There will be a separation and division a placing of the sheep on the right hand and the goats on the left hand Mat. 25. 32 33. 2 Consider the proceedings of the judge 2. Let us consider the proceedings of the Judge Wherein we are to note 1 The books shall be laid open Rev. 20. 12. The devil shall accuse Angels shall be witnesses And no need of their accusation or witness for each mans conscience shall be accuser and witness and judge Every book of conscience shall be opened and there shall be either excuseing or accuseing and Dan. 7. 10. There 's a book of Gods remembrance mentioned Mal. 3. 16. And there is a book of a mans owne conscience which shall be opened at that great day This is the book for rectifying whereof all other Ideoscribuntur omnes Labri ut unus emendetur conscientiae Bern. books were written Now there lyeth no appeal from these books no possibility of falsifying Gods book and the book of Conscience And if any one should plead not done not guilty conscience as good as a thousand witnesses would protest against it 2. In Christs proceeding we are to consider of a different sentence one of absolution the other of condemnation 1 For the sentence of absolution Mat. 25. 34. Come there is a gracious invitation ye blessed there is a comfortable appellation of my Father there is a glorious adoption inherit there is their title and donation the Kingdome there is the royalty of it prepared there is the predestination for you there is the propriety of the Saints from the foundation of the World there is the antiquity the antient tenure before the creation of Adam 2 There is a sentence of condemnation Mat. 25. 14 Depart there 's a barre of exclusion a dreadful dismission from mee there is the punishment of losse the heaviest of punishments Qui te non habet Domine Deus totum perdidit saith Bernard Ye cursed there 's their brand of infamy Into Bernard everlasting fire there 's poena Jensus exquisite unspeakable torments there 's fire to burn and torment and eternal fire no mitigation of pain unto all eternity prepared
God that Christ is Judge He that is our elder brother Heb. 2. 11. A man as we are Phil. 2. 8. Sin only excepted our advocate 1 Joh. 2. 1. It 's Bernard's observation Vult per hominem homines judicari Hence we may securely expect the comeing of our Judge in so much as our Advocate is gone before us and is already retained on our side Quia Advocatum praemisimus securi judicem venturum speremus v. Joh. 14. 23. Christ is the life of the Saints Col. 3. 4. Christ is the end of our hope whom the Saints look for His appearance the ground of the Saints hope and strong consolation So that the day of judgement will be a day of refreshment deliverance restitution redemption the most comfortable day that ever the eyes of the Saints beheld Use 2. For Terror 2. Here 's Terror unto the wicked They are enemies unto Christ and they that have peirced him shall see him Rev. 1. 7. But they shall see him no otherwise then a malefactor the Judge to their terror and condemnation Vse 3. For Exhortation 3. This may serve for exhortation to prepare for the comeing of Christ In order whereunto these speciall exhortations I presse home unto us all 1 Kisse the Son Psa 2. 12. Make your peace with Christ speedily we are commanded to agree with our adversary quickly 2 This should stir us up to sobriety and watchfulness 1 Pet. 4. 7. Prayer sobriety and watchfulness are joyned together 1 Thes 5. 6. 1 Pet. 5. 8. 3 This should excite us to repentance Act. 17. 30 31. 4 This should excite us unto holiness Joh. 3. 36 2 Pet. 3. 11. 5 This should strengthen our faith in the promises Beleevers shall not come into condemnation He that beleeveth shall not come into condemnation But I am a beleever therefore I shall not come into condemnation 6 And lastly This should make us long for the coming of Christ Tit. 2. 13. Rev. 22. 20. Christs appearance is the Saints day of rejoycing That day we should beleeve hope for desire with all earnestness This consideration that Christ shall be the Judge is matter of singular consolation unto the Saints Christ is the Saints Redeemer hee Adopts them he 's their Intercessor and their Judge and will plead for them and pronounce a sentence of Absolution at the day of judgement ETERNAL LIFE Unfolded from Mark 10. 17. Good master what shall I do that I may in herit eternal life IT will be requisite before I give in the sense of the words to Sermon 8. â— S. Maryes Oxon. April 13. 1656. take into consideration the Harmony of the Evangelists in relation to this History S. Matthew c. 19. v. 16. sets it down on this wise And behold one came and said unto him Good master what good things shall I do that I may have eternal life He dreamed of Pharisaical righteousness of salvation by works He doth not aske simply by what way and means he must be saved but what good he must do As if his own righteousness contributed to his salvation This was a gross error among the Pharisees then and is still retained and improved among Papists and Ignoramus's now a dayes S. Luke sets down this history And a certain Ruler asked him Luk. 18. 18. He was not one of the common sort but a man of chief authority and he came not as many did to tempt Christ but to learn of him And it 's remarkable that he a great man a person of quality among the Jewes in the time of his youth did busy himself in such excellent things as to inquire after his eternal condition He was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man It 's the young man's duty to remember his Creator in the dayes of his youth Now Eccles 12. 1. let 's consider the History as related in the Text. Before he propounds his question we are to observe his great diligence and reverence 1 His diligence he came running he made hast to 1. His diligence Christ willing to be quickly resolved in a great question Lest Christ should have been gone before he came he mended his pace This shewes his fâ—rvour desire and eagerness to meet with Christ And this in a young man and a Ruler was the more remarkable 2 His reverence he kneeled to him He cometh as a petitioner to 2 His reverence aske that which most of all concerned him This posture shewes his humility and what high estimate he puts upon Jesus Christ These things being premised he propounds this question which is of the greatest moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What answer Christ gave him and how he replied and how Christ rejoyned and what was the product thereof are not my present busyness The inlargement of these things by way of Paraphrase with observations upon them would take more then the allotted time My work intended is to fixe upon the maine scope and substance of the Question That which was in the eye aime and designe of this young man was what should become of him to eternity Wherein you have 1 An end propounded eternal life 2 The means inquired after what shall I do Or Divis what good thing shall I do as Matthew relates the story Here he failed grosly in the standing upon his own works dreaming of Pharisaical righteousness He was a young man and had learned from the Pharisees school to be confident of self-righteousness and plead for his own merits as afterward it followeth how he boasted v. 20. But when Christ touched him to the quick v. 21. he discovered how far he was from that perfection whereunto he pretended 3 Of whom doth he inquire To whom doth he propound this question of the greatest consequence Unto Christ whom he calleth Master a Teacher one whom he thought able to instruct him and he add's this Epithete Good Christ checks him v. 18. Christ doth not refuse the name of Good sed eo sensu quo Carthw Harm Calv. Harm Adolescens intellexit ideo repudiavit quia in Deum solum competebat The young man took Christ to be no more then a man Si in me nihil altius agnoseis quam naturam humanam falso elogium boni quod soli Deo convenit in me transfers so Calvin i e If thou knowest no more then a humane nature in me thou falsly ascribest to me the name of Good which belongs to God alone Aut ergo Gâ—rth Harm agnosce me Deum aut a boni titulo abstine so learned Gerrard Notwithstanding this young man failes in the manner of propounding the Question and prescribes his own works his own Phaâ—isaical righteousness which was his gross error took upon trust from the Pharisaical Rabbies Yet it 's worth our special observation and it 's that which is my chief design in the choyce of this Text that this young man a Ruler who came with an intent to be instructed of Christ
was upon praevision of workes All such Arminian Glosses which corrupt a good Text are quite overthrowne by the Apostles Determination Rom. 9. 11 12 13. Where this numerical Scripture is quoted and expounded 2. 1. Contempt of God 2. Here 's set down the ingratitude of the Jewes And this brand is set upon their foreheads in legible Characters as may appear by these ensueing instances 1. Their signal contempt of God v. 6. 12 13. A son honoureth his father and a servant his master If then I be a father where is mine honour And if I be a master where is my fear Saith the Lord of Hosts unto you O Priests that despise my name And ye say wherein have we despised thy name v. 12. But ye have profaned it in that ye say The table of the Lord is polluted and the fruit thereof even his meat is contemptible v. 13. 8. Ye said also Behold what a weariness is it and ye have snuffed at it saith the Lord of Hosts and ye brought that which was torne and the lame and the sick thus ye brought an offering should I accept this of Proved by 2. Aggravations Aggrvv. 1. From their Relation your hands saith the Lord The aggravations are great 1. From their Relations they were sons and servants yet though sons honoured their fathers and servants their masters yet those Jewes were undutiful Nay they had neaâ—eâ— Relation then this as Priests consecrated after a peculiar manner Quicunque vult Every one might not take upon him the Priests office As they might not then so neither may every one now take upon him the Ministers office God hath set some Pastors some teachers in his church Eph. 4. 11. Some cannot signify all Now the fault was the greater because they being Priests polluted the table of the Lord as may appear by comparing v. 7. and 12 together v. 7. Ye offer polluted bread upon mine Altar and ye say wherein have we polluted thee In that ye say the table of the Lord is contemptible v. 12. But ye have profan'd it in that ye say The table of the Lord is polluted and the fruit thereof even his meat is contemptible A 2. Aggravation is their insensibility v. 6. They expostulate the case Wherein have we despised thy name Aggravat 2 The Insensibility of sinne Thus sinners are apt to excuse themselves are not easily brought to an acknowledgement of their offences And of all others those staines which are in a linnen ephod are most conspicâ—ous It 's a common saying Nugae in ore Laicorum sunt blasphemiae in ore Ministrorum It 's Calvins observations Non levatur culpa populi Calvin in loc 2. Proof of the Evidence etiamsi gravius sit crimen Sacerdotum 2. You have the evidence proved v. 7. 8. Ye offer polluted bread upon mine altar and ye say Wherein have we polluted thee In that ye say the table of the Lord is contemptible v. 8. And if ye offer the blind for sacrifice is it not evil And if ye offer the lame and the sicke is it not evil Offer it now unto thy governour Will he be pleased with thee or accept thy person saith the Lord of Hosts 3. At last followes the dreadful punishment and 3. The dreadfull Punishment 1. vengeance of God upon them for their sins Amongst others three Judgements are most remarkable 1. Rejection of their prayers and persons both v. 9. And now I pray you beseech God that he will be gratious unto us This hath been by your means Will he regard your persons saith the Lord of Hosts 2. A transferring of Gods worship to the Gentiles v. 11. For from the rising of the sun even unto the going down of the same my name shall be great among the gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall be great among the heathen saith the Lord of Hosts 3. A terrible curse in the Text So the Anathema is pronounced Cursed be the deceiver c. Divis 1. 2. 3. Not to detaine you any longer in the context The words may be divided into these ensueing particulars 1. A dreadful curse threatned or woe denounced 2. The person decypherd upon whom this curse justly falls i. e. The deceiver hypocrite jugler 3. The greatness of his crime which is amplified by these aggravations 1. He sacrificeth a corrupt thing 2. This was not done accidentally or unawares but deliberatly He binds himself with the religion of a voweâ— He voweth and sacrificeth that which is feeble corrupt vile contemptible and useless 3. All apologies of inability poverty and indigency are remooved out of the way Had he been poor and had never a better in his flock his willing mind had been accepted In case of integrity of heart the Lord accepts the will for the deed But this sordid spirited-man Dolosus Machinator as he 's usually termed had a male in his flock and in contempt to God offers that which was vile and refuse Wherefore this circumstance aggravates his sin beyond all degrees of comparison As if the Lord should say what vile unthanke-full wretch dost thou thus requite me for giving thee of the best to make returns of the worst unto me Do'st thou thus requite me foolish and unwise Lastly here 's strength of Reason to inforce the premises And this is a double one drawn from the Majesty and Soveraignty of God For I am a great King saith the Lord of Hosts The other is drawne from the dreadfulness of Gods name among the Heathen and my name is dreadful among the Heathen There may be many choyce Doctrines raised from the words But I conceive it needful to premise a brief Paraphrase upon the words which I shall endeavour to doe by giving resolutions to these three ensueing Inquiries 1. We are to inquire what we are to understand by the deceiver 1. Drus in loc in the Text For answer Drusius thus brands him Qui aliud vultu in oratione prae se fert aliud pectore clausum tenet i. e. He is one who in his pleasing countenance and speeches pretends one thing but in his heart intends another The Psalmist gives such hypocrites a remarkable Character Psal 55. 21. The words of his mouth were smoother then butter but war was in his heart His words were softer than oyle yet were they drawn swords Now this Deceiver in the Text which according to the version of the Interpreters is called Quadruplator Impostor Machinator c. is an errand Hypocrite who makes many fair pretences and thereby flatters himself hoping to collude and cousen God conscience and the world Hee is a crafty subtle dissembling fellow who is most in semblance least in substance greatest in pretences least of all in intentions One he is in a word that 's a Nominal Professor and a real Atheist None more forward than he to professe Religion none more backward to practise
high presumption This is for men to disparage Religion as a cheap commodity This is to undervalue the Medicine of Christs blood by thinking it easie to be had This is to presume of Mercy at last though in the mean time men live as they list But be not deceived God is not mocked The work of salvation is not so easie to work out it will cost sweat and blood watchings fastings humblings repentings and when thou hast done all thou must deny thy self and acknowledge thy self an unprofitable servant Take heed of presuming and blessing thy selfe in carnall security There 's one maine Scripture which should bee as a Looking-glasse set before presumptuous sinners Deut. 29. 19 20. 4. To give God that which is vile and reserve a better to themselves 4. There is sacriledge in this sinne to present God with any thing at a venture when thou hast a better by thee it plainly proves thee guilty of Sacriledge The best thou shouldest consecrate to the Lord the best in thy flock the best of thy services the best of the best of thy heart memory understanding will and affections Now if thou dost keep back the best from God thou art guilty of the highest kind of theft even sacriledge as we may read Mal. 3. 8. upon this Scripture a good old Disciple layeth down this Doctrine That it Mr. Stock on Mal. 3. 8. is a sacrilegious and impious thing for them to with-hold and withdraw the Ministers maintenance Suum merito vocat ac censet quod destinat in cultum suâ—m saith Calvin And if it be a great sinne as it is questionlesse to defraud Gods Ministers and rob them of their maintenance how much greater is it to rob Christ of his Deity as much as in Blasphemers lyes and to rob God of his Day and Worship The Papists would take away the second Commandement the Anabaptists the fifth the Antisabbatarians the fourth and some Antinomian and Familistical spirits would cut the whole Decalogue off at one blow these are sacrilegious in a high manner Consid 6. Notwithstanding all failings all will be accepted through Jesus Christ who rob God of his Law and Worship â—ut I come to a 6. Consideration When we have done the best offered the Male in the flock though there are many faylings yet all will be accepted through Jesus Christ Two things I must premise 1. That there are faylings in our best services There are iniquities of the holy things Exod. 28. 38. The Prophet confss eth himself a man of unclean lips Is 6. 5. The best of us all had need be humbled to the dust for those very sins that cleave to our duties for our distractions deadness coldness in hearing praying when we have done our duty we had need fall upon our knees to pray for the forgivenes of our faylings in the doing of that duty We had need fast for our fastings be humbled for our humiliations because we have performed spiritual services in a Carnal and Careles manner But 2. If we doe our utmost from a sincere heart and offer all up in the name of Christ through him we shall be accepted of the Father Christ is that high Priest that hath entred into the holy of holies and there he bare the Iniquity of our holy things He takes away our filthy garments and cloaths us with the immaculate robes of his righteousness Our prayers are raw and cold but Christ mends them in the carriage Our services are imperfect Christ presents them perfect to the Father Our duties have many staines and defilements by our formal slight performance of them But the Lord Jesus washeth them and so presents them to the Father So then in all our services we must act in the strength of Christ We must offer all our sacrifices upon this brazen Altar Christ is the onely high Priest that can offer all for us Nothing of our selves as of our selves we can doe in an acceptable manner All we must doe must be in the strength of Christ without him we can doe nothing but we can doe all things through Christ that strengtheneth us 7. And lastly The last Consideration shall be drawne from the Consid 7. From the dreadfull curse in the Text. dreadful curse in the Text The hypocrite the deceiver that offers a corrupt thing unto the Lord is under a dreadful curse It was a heavy jâ—dgement for Cain and Cham to be under a curse And an Anathema with a Maranatha at the end of it is the highest Gospel Curse How dreadfull must the condition of Hypocrites be who deal deceitfully with God who as it is in the Text make vows and keep mental reservations who vow under pretence of Zeal and yet give God the worst This dissembled Sanctity is double iniquity But what did Cain meet withall but a curse for his sleight sacrifice what did Ananias and Saphira meet withall for their hypocritical juglings and defalcations from the price but death in the place a signal judgement What shall carelesse Ministers meet withall but a dreadfull woe Zech. 11. 17. What shall they all meet withall which doe the work of the Lord deceitfully but a dreadfull curse Jer. 48. 10. Gods curses are terrible and light heavy upon hypocrites Though men oftimes cannot find them out yet God will take them into his own hand and it 's a fearfull thing to fall into the hands of the living God This Deceiver in the Text is an accursed person his sinne will find him out his juglings pretences hypocrisieâ— are all naked unto God and the vengeance of God will overtake him Having dispatched this Use of Exhortation I come now to a second Use which shall be for Reproof of that grand Hypocrite and Deceiver in the Text who hath in his flock a Male c. Within the verge of this Reprehension come severall sorts of Vse 2. For Reproof persons whom I shall single out and cry aloud against them As for instance 1. The Hypocrite who makes a shew a shaddow a pretence of 1. The Hypocrite Religion without the truth â—eality and substance thereof The Hypocrite is odious to God and man Men hate him because hee seems so good God hates him because he is not what he seems He may goe a great way and deceive men and his own heart for a time yet he cannot escape the knowledge of a holy omniscient Lord God It s the observation of a Reverend Divine that a Hypocrite is usually discovered before he dye But though he escape undiscovered and unpunished by man yet the hand of God will reach him The Psalmist sets him out Psal 36. 2. 3. Psal 55. 21. No man gives smoother words than a Hypocrite no man more full of complements none will pretend more friendship and none will doe lesse Joab came after such a hypocritical manner to Abner and Amasa and made his flattering speeches but a Preface to his Murther Ishmael came weeping as he went
excentrick motions Vzzah's meaning and intention was good he put forth his hand to hold the Arke because the Oxen shak't it yet his good meaning and intention could not justifie an irregular practice wherefore a fearfull breach was made and Vzzah struck dead in the place * 2 Sam. 6. 7. for his errour Likewise †2 Chr. 26. 20 21. King Vzziah invaded the Priest's Office and was smote with Leprosy The sudden rising of the Leprosy on his face shewes it was a judgement from the Lord as * A Deo praesentiam suam in altari testante eo lepram aspeâ—tabili signo ejaculante Jun. in loc 3. Ambassadors ought to keep close to their Instructions Junius well observes It was a signall hand of God punishing him for his presumption These are judgments upon record which should serve as so many warning pieces to cause such as usurpe the Minister's function to fear and tremble lest some dreadfull judgement be their portion 3ly Ambassadours ought to keep close to their instructions and punctually observe the very words of their Commission They come not on their own but their Master's errand and may neither adde to nor diminish from the same So the Ministers of the Gospell have a rule to go by prescribed by Christ and they ought †Gal. 6. 16. to walk according to that rule they have a just standard to go by and that is * Isa 8. 20. the Law and Testimony They have a †1 Pet. 1. 19. sure word of prophecie a * 2 Tim. 1. 13. form of sound words They have counsels of God to deliver and they must be as thorough paced as Paul was who appeal'd to his hearers and took them to record †Acts 20. 27. that he declared all the counsells of God What then shall we say of such who withhold the truth in unrighteousnesse who are afraid to be good and are so pusillanimous as not to dare to speak out what in their judgements and consciences they are resolved against even the herefies blasphemies and abhominations of the time I shall give my opinion in the language of * Impius sim avarus adulter imo omnium viâ—iorum reus modo impii silentii non arguar dum Dominus patitur Luth. Luther that valiant Champion of Jesus Christ Let me be wicked covetous an adulterer even guilty of all vices rather then of wicked silence when the Lord suffers But rather let 's look unto the determination of our Lord Christ †Mark 8. 38. In coelis Advocatus est eorum Christus qui ipsum non erubescunt in saeculo isto Carthus Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Son of Man be ashamed when he commeth in the glory of his Father with the holy Angels And what further shall we say of those who devise waies of their own head as Jeroboam ordained a solemne †1 King 12. 32. festivall and pretend new notions new discoveries new light though it be no better then an Ignis fatuus to lead them into bogs and Quagmires these are exceeding subtle and skill'd in the art of Legerdemain still they keep a reserve or posterne door to convey themselves cunningly away as if they had Gyges his ring that they may escape invisibly yet it 's too too apparent that they in the mean time revive sundry antiquated exploded haeresies condemned by ancient Fathers and Councells for many Centuries past Surely such as these do not act by vertue of a Commission from God For his Commission runs in terminis Ad Legem Testimonia Isai 8. 20. But they act by their own Commission just as that Prophet did who believed the old Prophet of Samaria and paid dear for his disobedience He came and Prophesied against the Altar of Bethel so far he was in the right but after he hearkned to a new light or false revelation of another Prophet there he was in the wrong and was * 1 King 13. 24. slain by a Lyon for his too much credulity to the old Prophet and disobedience to God By this sad example let 's all take heed of delusions and pretended Revelations of such Scepticks as fancy a Platonick Christ and of Familists Quakers and the rest of that leaven whose opinions and Persons both we ought to avoid with as much care as we would avoid a plague sore lest being once infected with them we do not only ruine our selves but multitudes togeather with us 4ly Lastly An Ambassadour ought to have audience respect 4. An Ambassadour ought to have respect and audience where ever he comes and honour where ever he comes If an Ambassadour be wronged according to the Law of Nations revenge ought to be taken in a signal manner an ordinary satisfaction will not serve â—he turne An Ambassadour represents the Prince's Person from whom he comes and receives his Commission and whatever affront or injury is done unto an Ambassadour is put upon the Prince's account who sends him so the Ministers of the Gospell come in the name of the great King of Heaven and Earth and are his Commission-officers wherefore their message requires audience and their Persons ought to be had in honour But if any will be so abhominably wicked as these times afford many sad instances as to injure God's faithfull Ministers Christ will vindicate their quarrell and account the wrongs offered to them all one as done to himselfe Our proof is very clear * Luk. 10. 16. Luk. 10. 16. He that despiseth you despiseth me and he that despiseth me despiseth him that sent me I proceed to another reason which shall be drawn from the great benefit and happinesse intended even unto all eternity toward Reason 2. Drawn from the great benefit of a reconciled estate all those upon whom this Doctrine of reconciliation works effectually It 's that great nail which the Masters of the Assemblies labour to drive to the head the great end and aime of all their preaching to perswade people to make God their friend to acknowledge their transgressions with all their aggravations and sue out a pardon through the bloud of Jesus Christ Now where this Doctrine takes and proves successefull there God lets all suits fall cancells all bonds quittes all scores and receives the offender into favour This is Argumentum ab utili and a most prevalent Oratour The happinesse of those that are reconciled is thus set down †Rom. 5. 10. Quis non videt quà m nequeant deseri amici reconciliati qui cum inimici essent tantoâ—ere dilecti sunt ut deseri nequiverint Musc in loc For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Likewise we have the whole series of the great Mystery of reconciliation with all those rich
in the negative which hath the force of a strong affirmation †1 Cor. 3. 3. For whereas there is among you envying and strife and divisions are ye not carnall and walk as men Sects and factions have their source and originall from the flesh so * Notandum est etiam hoc loco unde sint factiones sectae in Ecclesia Primum quidem ex carne ut qui sectarii sunt licet videantur esse spiritualissimi revera tamen carnales existant Muscul in 1 Cor. 3. 3. Musculus a judicious Expositor observes Further let me be your remembrancer of that great duty that in an especiall manner concernes the Ministers of the Gospell that is to unite amongst themselves and endeavour to draw in one yoak and as one man †Jude 3. contend for the faith which was once delivered unto the saints Let the Apostles exhortation be as a frontlet before our eyes and as a Phylactery sewed on the hemmes of our garments * Rom. 14. 19. Rom. 14. 19. Let us therefore follow after the things which make for peace and things wherewith one may edify another The Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must pursue and run after peace though it may seem to flye from us But we must not take any peace at a venture but that which tends to edification as †Sectemur studium vehemens conservandae pacis requirit Pacâ— adjâ—ngitaedificationem mutuam ut non pacem quamvis sed eam tantum praecipi intelligamus quae ad aedificationem pertinet Non aedificat pax in mendacio superstitione idololatria impietate sed in veritate Zech. 8. 19. Veritatem pacem diligite Pareus His duobus concordia aedificatione continentur fere â—mâ—a charitatis officiâ— Calv. Pareus and Calvin observe Of all others let the faithfull Ministers of Christ endeavour after a right understanding of each other and a loving correspondence and onenesse of heart and judgment amongst themselves Tell it not in Gath publish it not in the streets of Askelon lest the Popish party triumph when they heare that even the Lords Diamonds cut one another and that there are great animosities evill surmises and bitternesse of speech one towards another amongst some that are truely Godly How sharpe was the contention between two rare men even Paul and Barnabas insomuch as they * Act. 15. 39. departed asunder one from the other In severall Centuries we read of the great variances amongst Euseb L. 5. c. 26. L. 7. c. 3. those who were eminent Lights in the Church as Iraenaeus was at great variance with Victor Cyprian with Stephan Jerome with Austin Basill with Damasus Chrysostome with Epiphanius Cyrill with Theodoret. And their private inconsiderable differences amongst themselves gave great advantage to the common Enemy Satan who as a learned Author observes †Dolebat hoc Diabolus qui semper de fratrum pace torquetur Optat. L. 2. is vexed with the peace of the Brethren but much pleased with their contentions Though it cannot be expected but offences will come and that in the Church militant there will be sounding in our ears the noises of Axes and Hammers and oft times it falls out that Doctors both Godly and learned differ in some things from one another in their judgment Yet every Minister of the Gospell should imitate his Master Christ in being a Reconciler It was storyed of Athanasius that he was in lesser matters dissidentibus Magnes though in weighty affairs he was Adamas an Adamant not to be moved even a Load stone to draw those unto him who differed from him Wherefore abundance of wisdome and candour is required towards such as dissent from us if they keep those Fundamentall Principles of faith and a good conscience Truth ought to be spoke but in * Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est persistentes sinceri in vera doctrina ac fide in charitate Zanch. Love And a lapsed Brother ought to be restored or set in joynt so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports but it must be done by such as are †spirituall and in the Spirit of meeknesse If matters be circumstantiall abundance of gentlenesse moderation and mutuall forbearance ought to be exercised A flint may sooner be broken on a Pillow then an anvile †Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat rem aliquam resarcire collapsam reparare Tarnov in medull Ev. * Si virtutum finis ille sit maximus qui plurimorum spectat profectum moderatio omnium pulcherrima est Ambr. de Panor l. 1. c. 1. And mildnesse in some cases may prevail where roughnesse cannot But if matters be Fundamentall If some cry down the morall Law as an Almanack out of date as some Antimonian Spirits have endeavoured if others cry down Magistracy and Ministery as some Anabaptisticall Spirits have done if some cry down the Christian Sabbath as some * Tilham a pestilent Antisabbatariaâ— who seduceth multitudes at Colchester and writes for the Jewish Sabbath and D. Heylin who in a late book intitled Respondet Petrus discovers himselfe a profest Adversary to the strict keeping of the Lords day Sabbath and decries strict observers thereof and most unworthily asperseth that eminent Light of the Church D. Vsser A. B. at Armagh who though Orthodox as in other things so in his judgment in the Lords day Sabbath yet cannot escape the abuses of D. P. H. which said P. H. is neare a kin to Ismael whose hand is against every man and every mans hand was against him Antisabbatarians have done with much impudence and profanenesse of spirit in these and such like cases let 's not yeild an inch let 's keep our ground Let Luther's heroicall resolution be our pattern for imitation Hic gero titulum cedo nulli It was the prudent Counsell of Athanasius to the Orthodox Brethren that they should by no means receive any pacificatory Letters from George the Arrian Persecutor and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Epist 235. Basil in an Epistle to Epiphanius assigns a strong reason why Athanasius gave such Counsell If once saith he we shake off the simplicity of the faith there will be no end of Disputations However let us all confer our heads and hearts together that we may agree so farre as we can still holding * Heb. 10. 23. fast our profession without wavering Let it be our endeavour †Heb. 12. 14. to follow peace with all men and holynesse Let 's preserve a happy union between truth and peace All the truths of God are more pretious then the Gold of Ophir We are commanded to * Prov. 23. 23. buy the truth but are prohibited from selling the least part of it Wherefore we ought all in our severall places and capacities to be valiant for the truth even all steel to the back The truth of God is a good matter and it 's good to be
†Gal. 4. 18. zealously affected in a good matter * Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Luth loc com †In aliis mansuetus ero in blasphemiis in Christum non ita Zuing in Epist ad Servet Luther used to say That to preach the Word of God zealously was a ready way to bring the rage of all the Devills in Hell about our ears But in Gods cause let 's go on couragiously and though we may be vilified by the vilest of men yet let 's resolve with David to be more vile A good God a good cause and a good conscience will carry us through the greatest dangers and difficulties And let us still remember to shew most meeknesse in our own cause and most zeal in the cause of God So * Zuinglius answered Servetus in other things I will be mild but not in blasphemies against God Now I have not yet done with the pressing of this Doctrin◠of union amongst Brethren I shall yet prosecute it farther heartily desiring that my words may leave deep impressions upon your Spirits and obtain some comfortable successe The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon Whereupon on his death bed V. Vitam Phil. Melancth per Melct Adamum editam he profest I am very glad I am to leave this World because I shall be with Christ and then shall be freed from the contentions of some Divines which were very great at that time There 's a sad story of two eminent Martyrs for the truth viz. * Epiphan Haeres 68. Meletius and Peter Bishops of Alexandria who when they were put into Prison fell at variance amongst themselves about a petty difference whether the Lapsi were to be received into communion The Schisme was very great insomuch as they drew a partition between each other in Prison and would not hold communion with each other and yet afterward they joyntly suffered Martyrdome And it 's not easily to be imagined what a great Rent their dissention made in the Church of God and gave advantage to the common Enemy And what a dust was raised between two choyce and constant Martyrs Ridley and Hooper one prest conformity too strictly upon his Brother and contended with too much eagernesse for such kind of vaine uselesse Ceremonies which Calvin calls tolerabiles ineptias Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites they could both agree in Red for they resisted even unto bloud and sealed the truth of their Religion with the effusion of their bloud And now to speak my judgment more plainly as in the presence of God without partiality having no mans person in admiration for advantage I conceive it a word spoken in due season and that there is necessity of speaking of it even to exhort Ministers to study the things that make for peace and especially to agree in a sweet Harmony one with another And I am fully satisfied in my judgment that to effect this much desired union a speciall expedient will be in severall Counties as †London Lancashire Essex Warwick Worcester Norfolke c. some herein have given a good President already to associate into Presbyteries and exercise that Government which by experience is known to be Flagellum Haeresium and ordaine Ministers and to put Church censures into execution When Ministers meet together and sosolemnly seek God by prayer and fasting they strengthen one anothers hands and unite each others hearts The keeping up of Discipline is a speciall means to preserve union amongst Brethren to extirpate Heresies and sweep them away as dung and promote the power of Godlinesse It hath often lain sad upon my Spirit to consider the mischiefe that hath ensued upon want of execution of Church Discipline Hinc illae lachrymae Hence for want hereof a sluce hath been opened to let in an inundation of heresies and blasphemies But it 's much to be hoped that the execution of Discipline will shut up the sluce and stop the inundation Faxit Deus Now having spoken thus farre to Ministers the other part of 2. Part of this use to people my use I will direct to people And the substance of my exhortation is to perswade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them It 's the great Doctrine of concernement in an especiall manner to be Preacht and practised The Ambassadours of peace publish these good tidings They come in the name of Jesus Christ offering termes of Reconciliation With what joy with what ardency of love should you embrace such gracious offers O how sweet is the voyce of Christ unto his Church His lips drop as an honey combe If thou be the Spouse of Christ thou wilt delight to heare the voyce of the Bridegroom So the Evangelist tel's us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi i. e. Minister Evangelii non gaudeat gaudium sponsi neque fructum eum percipiat ex Ecclesia qui sponsi proprius est non tamen caret gaudio quodam suo vel ex eo quod stet audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae Rollocus in locum That the Friend of the Bridegroome which stands and hears the Bridegrooms voyce rejoyceth greatly Now consider Christ's messengers are his voyce unto people They come on his errand and deliver what he puts into their mouth O how sweet then will Christs words be to a gracious heart And this is that sweet welcome word which Ministers deliver to pray men to be reconciled and make their peace with God My brethren I beseech you in the bowells of Jesus Christ to set the highest estimate upon this Doctrine of Reconciliation preferre it before your appointed food before thousands of Gold and Silver And have them in honour and account their feet beautifull who do the office of Evangelists and are dispensers of these truths and Trumpetters of Gospell peace Though they be men of like passions yet they are Persons of honour Commission officers authorized by Jesus Christ to Preach the Gospell Private Christians may discourse of these things Charitative but let them keep within the compasse of their own calling and exhort one another to embrace this Doctrine but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ Wherefore Brethren let me be your remembrancer of the great duty incumbent on you all to love and reverence the Persons of your Ministers and have them in honour for their works sake especially I shall put you in mind of a Scripture or two that so my exhortation may leave deeper impression upon your hearts one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ and Stewards of the
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in Heaven Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
GODS PROVIDENCE COMMON AND SPECIALL SET FORTH From 2 Chron. 16. vers 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him THE best of men in the Church Militant have Sermon 3. Preached at St. Marye's Oxon. Oct. 12. 1658. Deut. 32. 5. 2 Chr. 15. 12. vers 16. their failings There 's no gold but hath some ore and drosse in it no wheate without some chaffe none of Gods children but have some spots We need go no further then the Instance of my Text. Asa King of Juda a zealous Reformer one that entred into a solemne Covenant with the Lord one so full of courage as to depose his Mother Maachah for her Idolatry and cut down her Idoll aâ—d of this King the Holy Ghost gives vers 17. this finall judgment Neverthelesse the heart of Asa was perfect all his daies Yet notwithstanding here are upon Record severall 2 Chr. 16. 10. faults of King Asa viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproofe from the mouth of the Lord for oppressing some of the People and in his disease not seeking the Lord but the Physitians Hence the Apostles assertion Jam. 3. 2. is evidently proved That in many things we offend all The Apostles exhortation should be to every one of us instead of a particular Application Be not high minded but feare Let him that Rom. 11. 20. 1 Cor. 10. 12. thinks he standeth take heed least he fall The sinnes of Saints should be our warning peece and hence we should learne caution vigilancy and heart-Inquisition We are men of the like passions and therefore ought to commiserate our Brethren and likewise entertain a holy jealousy over our own hearts considering that we also may be tempted To come to the Text These words were spoken by Hanani the Seer to Asa King of Judah And although they met with no better entertainment then a Prison yet are no whit lesse to be valued Plain faithfull dealing is highly to be prised notwithstanding it meets with course usage almost every where It was Asaes great fault to rely on the King of Syria and not on God vers 7. Likewise he sinnes against the experience of a signall deliverance from the Ethiopians and Lubims vers 8. But what are the best of men if left to themselves Hezekiah a rare King fail'd in the businesse of the Ambassadors of the Princes of Babylon We read God left him to try 2 Chr. 32. 31. him that he might know all that was in his heart This plain-dealing Prophet having charged home and thoroughly aggravated the Kings faulâ—s layes downe in my Text a strong Reason or Ingagement for him to relye on the Lord For the eyes c. Wherein are observeable a description of Providence of Gods Divis Omni-presence and the speciall manifestation exhibition thereof 1. Here is a descriâ—tion of Providence by the eyes of the Lord. 1. A description of Provâ—dence The eye of the Lord is cleare and ten thousand times brighter then the Sun The eye of God searcheth and penetrates the most secret things It seeth any thing observes discovers pierceth converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. revengeth All things are naked Diaphanous unto God With him the very inside is outside secret or open dark or light night or day are all one with the great All-seeing God God at once perfiâ—ly seeth knowes all things by one cleare act of Intuition unico actu simplicis Intelligentiae as Schoolmen say he universally suddenly knowes every thing Creatures know successively per prius posterius But the Creator knowes all at once Yet we must interpose a Caution that whâ—n we read of Gods eyes hands feet c. We must not understand them littâ—rally and properly but figuratively and improperly or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein God condescends to our capaciâ—y and apprehension and speaks after the manner of men And the Rule in Divinity is to be especially observed Qâ—ae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like passage we have in Zechary They are the eyes of the Lord i. e. his Providence Zech. 4. 10. which observes all that is done every where 2. Here is a description of Gods Omni-presence from these 2. A description of Gods Omni presence Deus est sphaera cujus centrum est ubique circumferentiâ— nusquam words Run to and fro throughout the whole earth Angells are said to be definitive in loco Bodies circumscriptivè but God is in loco repletive His Center is every where and his Circumference no where * Chrysost in Col. 2. Homil. 5. Deus totus in coelo est totus in terra non alternis temporibus sed utrumque simul Aug. de Civ Dei l. 22. c. 29. Chrysostome observes that God is every where i. e. because he fills all places and yet no where i. e. confind to no place Augustine goeth further and saith That God is wholly in Heaven and wholly in earth not by vicissitudes but all at once This is most fully confest by David Psal 139. 7 8 c. Whither shall I go from thy spirit or whither shall I flee from thy presence If I ascend up into heaven thou art there c. The scope of the Psalmist is to shew as judicious †Non est aliquis locus uspium in quo possim à faciè tuâ abscondi Musculus Musculus observes There is not any place any where in which I may be hidden from thy sight 3. Here 's a Manifestation of speciall Providence to the children 3. Gods speciall Providence is toward the upright of God thus described Whos 's heart is perfect toward him i. e. sincere A perfection of parts may and must be attained in this life A perfection of degrees is reserved for another world Now as the generall and common Providence of God extends it selfe towards all the creatures so there is a speciall distinguishing Providence which exerts it selfe and acts vigorously for the Provision Protection and Consolation of those that feare God and walke uprightly before him God puts forth his power to help them so ‖ Vt firmum se exhibeat verto ut robustum se exhibeat erga illos ut robustam potentiam suam exerat in opitulando ipsos Piscat in loc Piscator translates the words So then the sense of the words I conceive to amount to this effect that all things come to passe by Providence nothing by chance in respect of God For he seeth all things and knowes all things All the affaires and transaction in the Universe are manifest to Gods all seeing eye the hidden deeds of darknesse the secretest reservations of the mind and thoughts of the heart are all known to him Further there is no creature whether vegetive sensitive or rationall
is very convenient and not hurtfull Let us observe the Apostles censure They are Gangrens destructive to many pretious soules and therefore may not be tolerated and connived at Observe how the Apostle brands them for erring from the truth The Originall is more emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ‖ Significat Apostolus eos à scopo Christianae veritatis ad quam collimare debebant aberrasse Estius Estius his commentaries on the place I find he followeth both Ambrose and Austine and renders his own sence accordingly The Apostle doth signify that they erred from that mark of Christian truth at which they ought to aime And * Qui à veritatis scopo aberrarunt Gerrh Gerrhard concurres in his judgment i. e. they have swerved or missed the mark It 's †Non quodvis Erratum significatur sed quod est ejusmodi ut fundamentum non retineatur Reza Beza's observation on the place that the Apostle used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice in this Epistle which is mentioned to shew That not every errour in Religion is signified but an errour of that Kind that destroyeth the foundation 3. Thirdly The Apostle declares the issue and mischievous successe of these Seducers that they gaine Proselites and followers in the verse preceding my Text They overthrew the faith of some Some hereby conceive that they destroyed not the grace but the profession of their faith For by this heresy in denying of the resurrection making it imaginary or spirituall they subvert the Orthodox faith However here 's our strong hold that Gods foundation is firme Mens wickednesse cannot shake that firme foundation which God hath laid Here 's a neverthelesse to support us against the Apostacies of men of corrupt minds Although they relinquish their old Principles and turne Hereticks yet we have a firme Ground of Incouragement for the foundation of God standeth sure against all the underminings of Apostates and Heretickes The decree of Gods election stands sure notwithstanding the malice of the vilest men who have a spirit of contradiction In this Proposition of eternall truth That Gods foundation stands sure Here are five things remarkable and they carry a great deale of weight in them requiring our most deliberate consideration 1. Here is a foundation 2. A firme and sure foundation 3. It is the foundation of the great God unchangeable 4. It hath a seale put to it Things sealed are more sure and authentique 5. Here is the omniscience of God ingaged He knowes who are his All true believers have their names wrote in the book of life They are all known unto God But as in sealing there useth to be a Counterpart when both parties seale so God sealeth and man sealeth Gods eternall decree is his seale sure and unalterable Man's seale is his holy life and conversation Because God knoweth who are his and his foundation is sure and certaine therefore a stronger ingagement lyeth upon us all to look to our lives and conversations From the doctrine of the unchangeable decree of God my Text inferres this practicall Use And which hath a connexion with what went before Let every one that nameth the name of Christ depart from iniquity Wherein you have considerable Divis the Name and the Thing or the Profession and Practice of Christianity 1. You have the name or Profession specified in these words 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that nameth i. e. whoever would be reputed a Christian who takes upon him the name of Christ and calls Qui invocat Christi nâ—men in eo sese Christianum â—ppellat Beza Isaâ— 4. 1. Gen. 48. 18. himself after the name of Christ Christian So we read In that day seven women shall take hold of one man saying we will eate our owne bread and weare our own apparell only let us be called by thy name to take away our reproach And Jacob gave in chargeth this name should be named upon Ephraim and Manasseth i. e. that they should be called the Children of Israel Such then as take upon them the Profession of Christianity are said to name the name of Christ 2. Here 's the thing it selfe or practice required for an evidence 2. Here is the thing it selfe Jewells Apology of the truth of the profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him depart from iniquity This is a well-grounded Apostacy to be an Apostate from â—inne and Satan Learned Jewell tells us in his Apology that Papists accuse the Protestants of Apoâ—tacy and saith he It 's true we are Apostates but such Apostates who are godly Apostates even from Rome from Errours Heresies and Idolatries And this Apostacy and Secession from them is our glory and honour And although this is mentioned Negatively only yet the Positive acts are necessarily included We must abhorre that which is evill and cleave to that which is good We must cast off the workes of darknesse and put on the armour of light So * Non solum nomine crederet quoque ab iniquitate de clinat à malo faciat bonum Arias Montanus Arias Montanus expounds the place And judicious †Quisquis ergo Deum invocat hoc est se ex populo Dei esse profitetur ac censeri vult ab omni impietate procul absit Calv. Doct. Mr Calvin thus interprets the place Whosoever therefore calls upon God i. e. professeth himselfe to be of the people of God and would be so thought to be let him depart from all Iniquity The summe and substance of the Words amount to this issue It is not sufficient to be Christians in name unlesse we be so in deed and in truth Notwithstanding the foundation is firme Gods eternall decree like himselfe is ununchangeable yet upon presumption of our interest in the Decree of God we may not let loose the reynes to licentiousnesse but we must walke in all holy Conversation and Godlinesse we must as we are exhorted depart from iniquity The Words thus explained containe this obvious and fundamentall Doctrine That wheresoever there is the profession of Christianity there ought to be a Godly life and Conversation every way sutable and correspondent therewith Or Whoever professeth thename of Christ ought by a thorough practice to answer his profession and prove the sincerity thereof by an answerable walking thereunto For the unfolding of this needfull and great Point I shall select Method propounded some choice Testimonies of Scripture and then confirme the Assertion by strength of reason and hope so to conclude in a practicall Application as through the grace of God I may leave such deepe impressions upon your hearts as to ingage you to reduce the Doctrine of the Text into practice throughout your whole lives and conversations To resume the Inlargement of these 1 Scripture Testimonies Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 11 12. 1 Joh. 3. 3. Gal. 5. 24. Jam. 3. 13. Col. 2. 6. Heads of discourse according
the families of the earth be blessed and that in Isaac his seed should be called and yet he forgetfull of the promise betook himselfe to a broken refuge of lying and equivocation It was likewise another peice of Infidelity which caused Rebeccah and Jacob to use such indirect meanes to get the blessing God was faithfull that hath promised and he needed not their lyes to bring his work to passe yet Rebeccah gave Jacob Counsell and he fained himselfe to be his brother Esau but Jacob smarted full sore by his Exile and through Labans rigorous dealing It was Infidâ—lity in David to say in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath and there he met with difficulties upon difficulties as one wave of the Sea following another and varieties of dangers verifying our common English proverb leaping out of the frying pan into the fire Infidelity was in Zechary and therefore Luk. 1. 20. he was smitten with dumbnesse Thomas he must see before he believe This sinne is incident to the generation of the just but for this sinne Gods dearest children scape not unpunished But what shall we say of all speculative Atheists such as in their Judgments and opinions deny God Christ the Holy Ghost providence and Gods government in the world And what shall we say of those practicall Atheists who live without God in the world running into all sinnes and all manner of wickednesse these believe not the truth of the Word of God against swearers Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off nor against drunkards Isa 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not Joh. 3. 18. 2 Thes 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution O beware of Vse 2. For Caution unbeliefe it s a grievous grand-damning sin other sinnes damne as well as this yet this throwes away the remedy and bolts the dore barres accesse stops the current of mercy Now multitudes flatter themselves with a false faith and so cheate themselves unto all eternity therefore there is great need to lay downe some previous Cautions which are these following 1. Beware of a fond vaine perswasion and presumptuous confidence Caution 1. Beware of a fond vaine perswasion many say all 's well with them and they believe as their Ancestors did before them and thus they flatter themselves into a fooles Paradise these vaine confident men never want woe to be confident upon Gospell promises is a sure bottome to stay upon but multitudes are confiddent by reason of outward riches honours pleasures prosperity c. because they have abundance of outward blessings hence they conclude that all shall be well with them unto eternity But this is a false consequence a plaine Non sequitur I am happy in this world therefore I shall be happy unto all eternity For a man may be eternally miserable though he enjoy abundance of outward things and he may be eternally happy though he may want them all By outward things no man can passe a certaine Judgment you read how the Idolatrous Jewes blest themselves in their condition Jer. 44. 17. That they had plenty of victualls when they burnt incense unto the Qeen of heaven But see their doome Vers 23. Thus many think all 's well with them though they runne their owne courses and follow the devises of their own heart by reason of the affluence of outward things but they deceive themselves 2. Beware of a Temporary faith Temporary believers may be Caution 2. Beware of a Tomporary faith Mr Bolton compared to the seed sowne on stony ground Matth. 13. 5 6. Which for want of root withered It s an instance of a Reverend Divine suppose saith â—he there be a Serving man following two Gentlemen when they part it will be knowne to whom that Servant belongs and whose Master he serves So when it comes to parting and loosing lossesse afflictions persecutions it will soon be known whose servants we are whether we serve God or Mammon whether we serve our selves or our lusts A Temporary Believer will pretend much in Halcyon times of peace and tranquility but when it comes to triall of suffering bearing slaunder ignominies or losse of riches for Christ then he is scandalized he will relinquish his profession and will not embrace Christ to his worldly disadvantages 3. Beware of distrusting Gods Word though it may seem long 3. Beware of diâ—trusting Gods Word in fulfilling what it promiseth Hab. 2. 3 4. Though the vision tarry wait for it Believers must wait Gods leasure And he that believeth maketh not hast The Lord promised that in Abrahams seed all the earth should be blessed this promise was long in fulfilling and Sarah according to the course of nature was unlikely to beare a child yet God accomplished what he promised to a tittle Gods workes seemes to runne crosse to his word as you may see by comparing Gen. 17. 19. with Gen. 22. 1 2. But our duty is to stay upon Gods Word though his workes may seeme 4. Weake Chriâ—tians must beware of curious Questions strange and unlikely to bring his word to passe 4. Let weake Christians especially beware of too high or curious Questions nice and doubtfull disputationâ— some loose themselves and dispute themselves into Atheisme and infidelity As for instance concerning themisteries of the Trinity Christs incarnation the procession of the Holy Ghost these are matters of our faith and not of our reasoning and disputing we must believe where sense and reason failes and because God saith it we must believe and obey not dispute his words and his commands These foure Cautions premised now in the third place I shall Vse 3. For Exhortation proceed to an Use of Exhortation Is unbeliefe such a speciall damning sinne O labour for faith There is no pleasing God without faith O! do not sleepe in a state of unbeliefe The best of Gods servants have unbeliefe in them but they complaine against it Bradford a rare mortified man complained much of his unbeliefe so we must complaine of our Infidelity we must search narrowly make hue and cry after our unbeliefe and labour to finde it out and having found it arraigne condemne and crucify it Two Motives I shall urge First I 'le draw some from the benefit of Faith Secondly From the mischiefe of unbeliefe 1. Le ts consider the benefit of Faith First It gives title and interest Motive 1. From the benefit of Faith to the promises all the promises are made unto believers Joh. 3. 16 36. Temporall promises are the portion of believers their basket and store is blessed Deut. 28. Lev. 26. Spirituall promises are the portion of believers and those promises of giving a new heart circumcising the heart c. are their portion Eternall promises are their
among the best Wheat There 's no Church without spot or wrinkle till we come to Heaven Indeed to seperate from Heathens and from Idolaters we are commanded and this is a warrantable seperation But to seperate from a true Church must needs cause multitudes See Dr Harris his judgment in his life lately set forth by E. D. p. 100 101 102. of Scismes and Divisions as daiely experience witnesseth and we have no warrant in the Word of God for such a seperation Let all professours know that they are not therefore converted because they take upon them the bare name and forme For some there are as the Apostle mentions 2 Tim. 3. 5. Having a forme but denying the power And such as are only Nominall Christians and content themselves with the bare name are really Atheists It 's the easiest matter in all the world to take upon one a bare profession Machiavel himselfe would allow an outward profession But to have the Profession adorned with a Holy life and Conversation to be a Christian in name and in truth this is the great thing required To name the name of Christ and depart from Iniquity to purify ones selfe as God is pure this is the great work indeed Now having discovered these false glasses I l'e set before you one true glasse wherein we must behold our selves and that is the Word of God This discovers our Pollutions this shewes us the way of cleansing Psal 119. 11. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy Word This discovers our Maladies and Remedies Now where there is a reall Change and a thorough transformation it will be known by three Characters 1. By Universality 2. By Sincerity And 3. By Perpetuity First For Universality and that lookes at five Subjects Char. 1. Vniversality 1. At the understanding Eph. 4. 23. And be renewed in the spirit of your mind 2. At the will Psal 110. 3. Thy people shall be a willing people in the day of thy power 3. At the affections Col. 3. 2. Set your affections on things above and not on things on the earth 4. The heart Ezek. 36. 25. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you a new heart also will I give you and a new spirit will I put within you and I will take away the stony heart and give you an heart of flesh 5. The life Newnesse of life is required For so it 's required that we should walk in newnesse of life Rom. 6. 4. Secondly Sincerity The aymes must be single and sincere Char. 2. Sincerity no change for selfe ends Interests Preferments c. The glory of God must be in thy eye 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in Simplicity and Godly Sincerity not with fleshly wisdome but by the grace of God we had our Conversation in the world and more abundantly to youâ— wards Thirdly Perpetuity Rev. 2. 10. Be thou faithfull unto death Char. 3. Perpetuity and I will give thee a Crowne of life he that endureth unto the end shall be saved 3. The third Use is for Exhortation Let 's all labour to be Vse 3. For ExhortatioÌ„ Mot. 1. From the equity of the duty Mot. 2. from the necessity of the duty thus transformed By way of Motive 1. It is but equity that there should be a thorough change The whole man is defiled by sinne and the whole man should be transformed and changed 2. There 's a necessity necessitas precepti medii 1. How often are we cald upon to make us new hearts to turne unto the Lord to amend our waies 2. This change is an instrumentall meanes to pacify Gods wrath 2 Chron. 7. 1â— If my people which are calâ—ed by my name shall humble themselves and pray and seeke my face and turne from their wicked waies then will I heare from Heaven and will forgive their sinnes and heale their land So Joel 2. 12. Therefore thus saith the Lord turne unto mâ— with all your heart with fasting weeping and mourning rent your hearts and not your garments and turne unto the Lord your God for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill 3. Consider the Utility God will however have his glory and Mot. 3. from the Vtility yet we are the gainers by this change By having changed hearts we can do more acceptable service unto God and are more in abled toperforme the will of God which is a good acceptable and perfect will 4. Now I l'e in the last place conclude with a word of comfort Vse 4. For Comfort unto those upon whom God hath wrought this gracious change i. e. Blessed are their eyes for they see They were afore this change as bad as others but now they are washed and cleansed Great is their comfort whose eyes are opened and they are brought from darknesse unto light from the power of Satan unto God By being converted and so becoming sons and daughters of God by grace and Adoption they obtaine these singular Priviledges 1. They have Union and Communion with Jesus Christ They Privil 1. Vnion and Communion with Jesus Christ are one with him mystically He is their Head they his body they injoy Communion with him in the exercise of graces in their approaches unto him in worship 1 Joh. 1. 3. That which we have seen and heard that declare we unto you that yee also may have fellowship with us and truely our fellowship is with the Father and his Son Jesus Christ 2. They have Interest in all the Promises 2 Cor. 1. 20. For all Pri. 2. They have Interest in all the Promises the promises of God in him are yea and in him Amen unto the glory of God by us 3. They have Interest in all Christs purchases of Justification Sanctification and Glorification What can I adde more but the Pri. 3. They have Interest in all Christs Purchases complement of all from Rev. 1. 5 6. And from Jesus Christ who is the faithfull witnesse and first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his own blood And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen And such honour have all his Saints even all such as are converted and borne againe upon whom this reall change and renovation is past These are here militant saints on earth and shall be triumphant Saints in the highest Heavens Dr VVilkinsons 3. DECADS of SERMONS
men will not hearken to the voice of this spiritual Charmer though he charm never so wisely what then remains but utter ruine and destruction but that the Spirit should leave striving and fall a destroying rebellious sinners and carnal minded persons This is one reason He also is flesh the spiritual part that is obliterated he hath degenerated from his original hee is become corrupâ—â—d he also is flesh Another reason may be because the Spirit is a most free agent Reas 2. Because the Spirit is a most free Agent This holy Spirit moveth when and where it pleaseth The Spirit of God is bound to none The Spirit is not at our command and beck yet vile man puts the Spirit of God to the condition of a slave for so the Lord complains Is 42. 24. Thou hast bought me no sweet cane with mony neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities It 's more than the Spirit owes any of us to move once he may move once and may never move more he may chuse whether he will move at all God now shootes warning-pieces the Spirit woes you to come in and make your peace with God to break off your sins by Repentance no longer to stand out in opposition unto Jesus Christ if you will not take warning God may suddenly shoot his Murdering-pieces and destroy you The Spirit cries to day to day now is the accepted time now is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6. 2. day of salvation if we accept not of this golden opportunitie and now â—e come not in and embrace this great salvation tendered for ought we know the Spirit may be gone and never make a further tender of grace unto us Though the Spirit it self is most free and limits not nor ascribes to it self when and where to work but calls some sooner some later into the vineyard yet the Spirit limits and prescribes us a time of repentance Again he limiteth Heb. 4. 7. a certain day saying in David To day after so long a time as it is said to day if ye will hear his voice harden not your hearts It 's a common observation He that hath promised time to the penitent hath not promised a morrow for repentance Wherefore wee are Qui poenitentibus promisit veniam diem non promisit crastinum Gerr. Medit. Isa 55. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antipat. Act. 24. 25. commanded Seek the Lord while he may be found and call upon him while he is near and Acts 17. 30. The times of this ignorance God winked at but now commands all men every where to repent The Spirit now knocks by its motions by the Word by conviction of Conscience and invites you to come presently to Jesus Christ When a Treatise of Happynesse was brought to Antipater he answered I am not at leisure a lamentable case not to be at leisure to read a Treatise of Happynesse Felix would hear Paul at a convenient time we never read that he sent for him any more In proverbial speeches we say Strike whilst the Iron is hot When there is a fair gale hoyst up thy sayles and delayes are dangerous Shall we then neglect the present opportunity upon a presumption of a future Shall we presume either of space â—â— grace neither of them being in our power God is not bound to give space he struck Vzzah dead in the place for meddling with the Ark It 's said the 1 Chr. 13. 9. Oxen stumbled Vzzahs intention might be good but a good intention cannot justifie a bad action He invaded the Priests function his work was to drive on the Oxen not to touch the Ark. God struck Ananias and Saphira dead for their hypocrisie So often times God strikes dead the Drunkard in his vomit the Lyar Swearer Blasphemer with the lye oath blasphemy in each mans tongue But suppose which is uncertain God gives thee space yet often times where he gives space he denies grace as it was said of Jezabel Rev. 2. 21. I gave her space to repent of her fornication but she 2 Tim. 2. 25. repented not There is a peradventure put in 2 Tim. 2. 25. In meeknesse instructing those that oppose themselves if God peradventure may give them repentance unto the acknowledging of the truth My brethren consider in your most serious and composed thoughts that we deal for life and immortality and our negotiations are for the great things of Eternity Shall we dally in such weighty matters Shall we procrastinate our Repentance And shall we stop our ears bolt the doors of our hearts when the Spirit calls and knocks In matters of worldly employments what post-haste what expedition do men make they fear delayes may much prejudice them And shall we be thus wise for the world and such errand fooles for our soules Shall we be penny-wise and pound-foolish Shall we be so industrious to grasp the trash and pelf of the world and neglect our soules Every ones soul being a precious jewel is more woâ—th than the world in all its pomp and bravery Let us lay hold on the golden season of the present time the time which the Spirit limits If thou neglectest this day for ought thou knowest thou mayst be in hell to morrow Whilst thou art dallying and delaying God may be a swearing in his wrath that thou shalt never enter into his rest The third reason and the last that I shall name shall be drawn Reas 3. Drawn from the rule of divine Justice from the rule of divine justice It 's most just when people neglect Gods limited time for God to allow them no more time when people squander out Gods seasons and mispend their choice opportunities it stands with justice to deny any further opportunity When the season is past it is like an Arrow out of the Bow like a swift stream not to be called back There 's a dreadfull judgement threatned Prov 1. 24. because I have called and ye have refused I have stretched out my hands and no man regarded therefore I will laugh at your calamity and mock when your fear commeth God usually payes sinners in their own coyn and punisheth them by way of retaliation As appears in Adonibezeks confession who said Threescore and ten Kings having their thumbs and great toes cut off gathered Judg. 1. 7â— thered their meat under my table as I have done so hath God requited me God punisheth number with number according to the number of their cities so were their gods Jer. 2. 28. Where are thy Gods which thou hast made thee let them arise if they can save thee in the time Jerem. 2. 28. of thy trouble for according to the number of thy cities sâ— are thy gods O Judah And the Lord numbred them out to the sword and left them few in number God punisheth choice with choâ—â—e they chose new gods
fruits thereof And these judgements God oftentimes inflicts upon those that contemne his Ordinances and often â—imes causeth a people to know the worth of them by the want of them Aggrav 2. God will not suffer his Spirit to woâ—ke in the Ordinances Or secondly if God continue his Ordinances and a people still resist the strivings of his Spirit this is another aggravation that the Lord wil not suffer his Spirit to work in the Ordinances What 's the Word without the Spirit but a dead letter The Word is the seed it is the Spirit that quickens it Now when God denieth his Spirit in an Ordinance and people hear onely a bare sound which goeth in at one ear and out of another and reap no profit and are never a whit wrought upon by an Ordinance this is a lamentable condition Enthusiasts cry up the Spirit and cry down the Word Formalists cry up the Word they keep their Church well that 's their own phrase but they regard not the workings of the Spirit This is Argumentum à bene conjunctis ad male divisa We have no warrant to leave the bright shining light of the Word and to follow a wild rambling light of our own The Spirit works by the Word and tyes us to the rule New devised lights may Levit. 10. 2 meet with the same judgement as Nadab and Abihu met withall for offering strange fire unto the Lord. Neither may we as Formalists doe rest in our comming to and hearing of Ordinances we must examine the working of Gods Spirit upon our soules When God gives quickning Ordinances let us pray for the energetical effectual working of Gods Spirit Deadnesse of Spirit saith Mr. Greenham is the grave of spiritual graces Between a lazy and a fervent performer of duties you may see the difference Greenham 2 Kings 4. 31 32 33 34. Gehazi went on in a carelesse formall manner and layd his staffe upon the child but there was neither voice nor hearing But when Elisha put his eyes upon the childs eyes and his mouth on the childs mouth the flesh of the child waxed warm O beware of slighting or resisâ—ing the â—pirit in an Ordinance lest in judgement God may give thee a bare Ordinance or resting contented with a bare outside formall service without any lively workings of the Spirit upon thine heart and that will be but as a carkasse when the soul is gone When people drive away Gods Spirit and will not regard its strivings Aggrav 3. God gives over those that resist his Spirit unto a spirit of delusion then God gives them over in judgement to a spirit of delusion 2 Thes 2. 11. For this cause God shall send them strong delusions that they shall believe a lye VVhen Ministery the Lords-day and other Sabbath-Ordinances are trampled under feet when the plain infallible rule of the Scriptures is laid aside when some flatter themselves with high swelling conceits of their own gifts upon pretence of a Light within them Dreams and Revelations then God in judgement gives them over to a spirit of delusion The Devil works upon their fancies and puffs them up with pride and their pride swels them and bursts them Beware of Pride and above all Pride of spiritual Pride Beware of itching eares after novel Doctrines Upon pretence of new truths many suck in antiquated long since exploâ—ed â—rrours And if it be an errour though I take it not so yet account it an errour of love I advise especially young beginners to beware of Scepticism high-slown curiosities in the study of divinity It 's a ground of experience Scepticism Rom. 14. 1. Quod si observassent Scholastici non totâ— spinosas salebrosas ne dicaÌ„ impiâ—s sacrilegas quaestiones in eornÌ„ libris habere mus P. Mart. Aggrav 4. God gives those over to a hard heart who resist the motions of the Spirit frequently produceth Heresie â—ereâ—e terminatesin Atheisme and my counsel is grounded upon the known rule Him that is weak in the faith receive you but not in doubtfull disputatâ—ons Would Schoolmen saith Pet. Martyr had observed this Scripture Study Fundamentals get a Body of Divinity in your heads and hearts before you venture upon Polemicals Be well provided and furnished with weapons from the Principles of Divinity before you grapple with gain-sayers A fourth and last aggravation I shall mention is this when Gods Spirit hath stroven long knockt and waited and is abused and resisted then God gives over such persons to an hard heart and a reprobate mind And an hard heart and a reprobate mind is an hell upon earth Isa 6. 9 10. Go and tell this people Hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their hearts and convert and be healed It 's cited by all the four Evangelists and in the Acts of the Apostles and the Epistle to the Romans by such frequent repetition of the self-same thing aggravating the greatnesse of the judgement It 's accounted the grand curse of the Gospel Joh. 9. 39. For judgement am I come into this John 9. 39. world that they which see not might see and that they which see might be made blind When men have been a long time under the sound of the Gospel and the Spirit hath moved and woed beseeching us to amend our lives and walk in an holy obedience and conformity to the will of God and yet we stand out and bid defiance to the Spirit of Grace then it is just for God to say hard heart seize upon such a one reprobate sense take hold of another let them be Sermon-proof and Judgement-proof let them remain insensible let their consciences be cauterized O whaâ— a fearfull judgement is this as the Apostle mentions But after thy hardnesse Roâ— 2. 5. and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God May these aggravations make deep impressions upon all our spirits and make us fear and tremble any more to withstand the sweet motions and whispers of the Spirit of God A second use is for Exhortation I entreat beseech exhort conjure Vse 2. For Exhortation you by all the motions of the Spirit by all the tenders of mercies patience and long-suffering of God that you would take heed of quenching resisting sadding the holy Spirit of God but cherish embrace make much of all the strivings of the Spirit of God with your soules To day the Spirit calls hear his voice to day the Spirit woes and would make a contract with your soules O now accept of him to day the Spirit invites lay aside all excuses and come It 's the Embassie that Gods Ministers are sent upon Now then we are Ambassadors for Christ as though
eternall condition Thou didst not consider in that day those things that concerned thy peace Now if at that great day of judgement the righteous shall scarcely be saved where shall the wicked and sinner appear What will be the doome of ungodly men The Apostle tells us 1 Cor. 6. 9 10. and the Holy Ghost tells us of their doome Rev. 21. 8. Rev. 22. 15. At that day however wicked men have been flattered and idolized in this world they will appear vile and abominable The swearers are those dogs that are whipt out of the presence of God The drunkards are swine unclean beasts these shall not come to heaven The unclean persons are the goats these stand on Christs left hand and shall hear the sentence of condemnation pronounced against them Then will the wicked sinners wish that the mountains might fall upon them and that the hills might cover them from the face of the Lamb. The wicked shall appear in judgement but they shall not be able to stand in judgment I might further inlarg this Use but there are many who have in print bestowed fruitful pains on this argument as Carthusianus Drexelius Gerrard Vossius Alsted Among our own country men Babington Perkins Smith Bolton c. In an especial manner I commend to your serious reading and meditation that powerful and patheticall application concerning the day of judgement by the reverend and learned Dr. Hackwel in his 14th chapter and 8 Hackwell Apology â—ib 4. c. 14. last sections of his 4th book of the Apology for the power and providence of God in the government of the world I must professe that I conceive that Application which that worthy Dr. there useth to be one of the most full pithy and particular Applications of any that ever I met with-all on that argument I commend the perusal of that to you And in the second place I proceed to an use of instruction Let the Vse 2. Instruction coÌ„sideration of the day of judgment be our instruction and put every one of us according to our several stations capacities in mind of the great duty incumbent upon us Let Magistrates from the consideration of the day of judgement be instructed in their duty to be a praise unto them that doe well and a terrour unto â—evil doers Let them execute justice impartially let them in the distribution of justice be like Levi who knew neither father nor mother nor brother nor sister Let not a Magistrate shew more pitty to a blasphemer then to a murtherer or theef considering that those that murther souls are the worst of murderers and those that robbe God of his honour are the worst of theeves Let Ministers be instructed in their duty to cry aloud and spare not to speak as the oracles of God to divide the word aright and walke aright Such as are Pastors and Doctors let them discard that Antiphrasis Pastores à non pascendo Doctores à non docendo That rotten distinction per se per alium will not excuse a lazy Minister at the day of judgement Let Governours Tutors and all that have the inspection over others remember the day of judgement It is Apostolical counsel Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he be Secular or â—cclesiastical Ruler the duty is of weight by both sorts to be put in practise The Maxime is most true Every onthat ruleth ought to rule with diligence Let there not be any among you who as Diogenes his servant was called Manens à non manendo because he used to run away I say let not any be called Prafecti à non praeficiendo and Tutores à non tuendo â—emember the day of judgement Then those young-ones those Deposita Parentum charissima Pignora will be required of you Let all tradesmen be instructed in their duty from the consideration of the day of judgement to deal justly to use a just weight a just measure a just ballance a just â—phah Sophisticated wares false lights false weights adulterated wares cousenage in the trade will ly heavie upon their account at the day of judgement Let young schollars whose witts are green wanton and frothy remember the day of judgement then they would not adventure upon Platonick fansies vain speculations and bend their wits to mâ—intain them after they have discovered them for no other reason but that they are new discoveries like some new African monsters It 's a sad thing to consider that men now a daies bend their wits to be sceptical to defend any Chimaera or abortive issue of their sterile brains Men are so sool-hardy as they will venture upon any opinion any notion that so as Simon Magus designed they might be accounted some great ones like Erostratus that burnt Dianas Temple to get himself a name Many that have parts care not whether they imploy them for the truth or against it Hence it comes to passe that Judaisme Sociniaâ—isme Familisme Enthusiasme all these shall have their patronage Many will plead for them and defend them with eagerness I will tell you a story though I use very few stories in a Pulpit which is recorded by Matthew Paris an historian of good repute among us There was one Simon Carnatensis a Master of Paris Anno 1201 who having most subtilly and acutely disputed about the Trinity some of his familiar friends perswaded him to put his disputation in writing that so the memorial of such excellent things might not be lost whereupon he proudly brake forth into this blasphemous speech O little Jesu how much have I confirmed and advanced thy Law in this Question but if I list to deal crosly I know how with stronger reasons and arguments to weaken and disprove the same Which proud blasphemous speech was no sooner spoken but hee was strucken dumb and became an errand I deot and stark fool and so made a Ludibrium a laughing-stock to all that saw him Let all wanton Scepticks Novelists and Platonicks take heed by this sad example Let this be their Warning-peece Now that I may more particularly set forth your duty I shall commend these serious lessons of special concernment for your instruction and practise 1. Let us entertain frequent and serious thoughts and meditations Less 1. Entertaine frequent and serious thoughts concerning the day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Bosil concerning the day of Judgment It was a saying of Hierome that learned Father Whatsoever I am a doing whether eating drinking reading or writing me-thinks I hear the shril sound of the Archangels Trumpet summoning all flesh to appear and crying aloud Surgite mortui venite ad judicium Chrysostome profest that whatever others doe think of it for my selfe it makes me often tremble when I consider of it wherefore upon this very Text he saith that its a dreadful Judgment and a Tribunal to be trembled at When thou art tempted to sin be it Pride Passion Uncleanness Covetousness Oppression Dissimulation