make the first Covenant which God made with Adam vile in your eyes For first it was a great favour that God would be pleased to make a Covenant with the creature for we did owe him service though he had never promised a reward Secondly the person with whom this Covenant was made was the most excellent of any meer man never any so full of perfections as he so fit to be head and so likely to convey grace unto us as Adam was and therefore the Lord made the best choice for us for the establishing of this Covenant for had we our selves been to chuse seeing his perfections we would rather have put the keeping of our happiness into his hands then have kept it in our own Thirdly there were great things promised by this Covenant Gen. 2.9 all the good things of this life and eternal happiness with God in the life to come Fourthly it was the same Covenant that God made with the best of the creatures even the glorious Angels they stood by it and owe their happiness to it at this day which appears by Gods dealing with the Angels that fell he cast them off for one transgression Jude 6. and they that stood stood by vertue of the same Covenant which they broke that fell and by vertue of that Covenant being now confirmed in their estate they daily behold the face of your Father which is in Heaven Fifthly to put an end to all it is the same Covenant that the Lord Christ himself stood under for he was made under the Law Gal. 4.4 that is not only the Ceremonial and Judicial Law as a Jew but as a man also under the moral Law Gal. 4.4 being bound to his obedience and to suffer the curse thereof for he was our surety Heb. 7.22 and the surety is bound in the same bond with the principal and therefore he was made a curse for us which is the proper fruit of the Law as a Covenant of works Gal. 3.13 in all these respects it was a glorious Covenant But men should be awakened to seek to be translated whether we look upon this Covenant and mans standing under it in his state of innocency or in the state of sin First in the state of innocency so if he had stood he might well have desired to have been translâ—ted out of this Covenant if we consider it and compare it with the Covenant of grace Secondly this was a Covenant made with a mutable head Adam though he were an excellent creature yet he was but a creature and it is true of all men that they were given to change Prov. 24.21 now for a man to have all his happiness inbarked in a creature daily subject unto change must needs imply an imperfection in their condition but the Covenant of grace is made with Christ an unchangable head and therefore because he lives we shall live also Ioh. 14.19 Thirdly the Covenant it self was a changeable Covenant and therefore by reason of sin there is a change thereof unto all that believe and the Lord hath introduced a second and a better Covenant but the Covenant of grace is an everlasting Covenant Gen. 17.7 a sure Covenant 2 Sam. 23.1,2 so that nothing can arise de novo to disannul it Fourthly the promises of this Covenant were far in feriour unto those in the Covenant of grace it is a Covenant established upon better promises Heb. 8.6 in this indeed God did promise life here and hereafter but he did not promise I will be thy God I will give thee my Son and I will give thee my Spirit I will be thy God that is all the Attributes that be in me shall be as truly thine for thy good as they be mine for my own glory thou shalt have my wisdom to direct thee my power to protect thee if thou sin thou shalt have my mercy to pardon my grace to rule and my glory to crown thee Fifthly the righteousness of this Covenant was a far less glorious righteousness for it should have been the works of righteousness that we had done Tit. 3.5 but the righteousness of a creature but the righteousness of the second Covenant is the righteousness of God himself 2 Cor. 5.21 not the essential righteousness of God but a righteousness answerable unto the Law unto which the God-head gave both efficacy and excellency Heb. 9.14 Sixthly the Condition of this Covenant was less glorious for it was Doing but the Condition of the 2d was believing and this is most glorious because it sets a man upon the highest way of glorifying God for all acts of obedience in Adam did but glorifie God in his Law but this is glorifying of God in his Son which is the highest glory Ioh. 6.29 Seventhly Lastly the power of performance was far inferiour for that was to be done by man alone by the strength of grace received without any further supply and grace unassisted what can it do but under the second Covenant though the work be to be performed by us yet the supply of strength is Gods it is God that works in us both to wâ—ll and to do Phil 2.13 Thus if we look upon man in his integrity under this Covenant he hath reason seeing the new Covenant is offered to desire to be translated Secondly but if we look upon man as fallen then all those that stand under this Covenant have reason to be awakened to be transplanted First by vertue of this Covenant sin is imputed and laid upon a mans own score Noxa sequitur caput the soul that sins shall dye Gen. 4.7 Sin lies at thy door so that thou though hast heard talk of the death and suffering of Christ yet not a drop of his blood shall go to take off one sin or one torment from thee for thy Covenant admits no commutation Secondly it is a Covenant without a Mediator for then there needed no middle person no daies-man to lay hold upon both Iob 5.9 so now since man is fallen all that stand under this Covenant converse with God immediately they have no Mediator to bear their sins or to offer their sacrifices First to offer their sacrifices so that in all their services they come unto God immediately First thou hast none to bring thee into the presence of God whereas by the second Covenant we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and access Eph. 3.12 we have a manuduction to the Father by him Secondly when we come to God we have no Priest to offer our sacrifices and so they can never be acceptable unto the Lord for whosoever should offer a sacrifice of himself without a Priest that soul was to be cut off from his people Yet this is your condition under the second Covenant Thirdly there is none to perfume them and take away the failings of them to bear the iniquity of your holy things Exod. 28.38 to perfume your prayers to wash your tears Lava lachrymas meas Domine Fourthly if Satan object any thing
first Rule for your drawing neer Be much in the use of all Ordinances But yet observe the spiritual presence or absence of God in them Secondly if you will draw neer to God Walk in a continual fear that God should withdraw himself from you That is another Rule of Communion Truly all people that know what belongeth to walking with God and drawing neer to him know they must be acquainted with such spiritual truths walk in a continual fear of Gods withdrawing of himself from you It was the Churches misery in Cant. 5. I opened and my Beloved had withdrawn himself my Beloved had withdrawn himself August Augustine I remember speaks of a chast and of whorish fear a sinful fear and he expresseth it by the disposition of a Wife and a Harlot both stand in awe of the Husband of the man but saith he Haec virum timet ne veniat illa ne descedat one fears least the Hushand will come the other fears least the Husband will depart these are the dispositions certainly of a soul that knows what belongs to Communion with God a man that hath once obtained Communion with God to approach but afterwards the Lord departs it is uncertain whether ever he shall obtain that approach of Communion again or no. Bernard I remember it was Bernards observation and truly it is a sad one speaking of those that did fall from their Communion saith he Perpaucos invenimus qui unquam redeunt ad gradum pristinum we shall find very few of those that ever obtained their former approach of fellowship again make this your business walk in continual fears least the Lord withdraw himself In the third place If you would grow in Communion and draw neer to God you must grow in conformity unto him for I have told you already that according as our Conformity is so shall our Communion be so I beseech you observe it in Iohn 15.10 Christ saith to his Disciples Keep my Commandments saith he and abide in my love as I have kept my Fathers Commandments and abide in his love abide in his love doth our abiding in the love of Christ stand upon our keeping his Commandments it is spoken here of abiding in the sense and the apprehension of his love walking in the light of his countenance there is a double love of Christ unto the Saints there is amor benevolentiae amor complacentiae there is a love of benovelence and that is the ground indeed it is free grace is the ground of all grace whatsoever this is not grounded upon our conformity to Christ for he loved us when we were enemies But there is a love of delight and that is grounded upon the image of God in us and our conformity unto his and the Lord so much the more delighteth in the creature as he sees the more of his image in it So then if you would draw neer to God grow into conformity and your communion shall grow In the fourth place Observe the times of fellowship I beseech you remember this There are peculiar times when God draws neer to you mollissima tempora sandi do you then draw neer to God call upon him while he is neer that is the expression the Spirit of God Tertullian observes Tertullian res delicata spiritus Christi is a delicate thing a delicate Spirit easily provoked to depart when the Lord knocketh and offers love and men will not entertain it Courtiers have their peculiar times of speaking when they may have Communion in all their requests with grace Observe these times the Lord thus draws neer you cherish as your life these seasons of times and these sweet warblings of the Spirit of grace observe when God draws neer to you That is a fourth Direction And in the last place Take heed of all those sins that may interrupt your fellowship it is true indeed every sin separateth between us and God and the smallest sin the smallest body hath its shaddow but yet notwithstanding there are some sins that in a more peculiar manner break a mans Communion and hinder a mans comfort And here let me give you to understand there is a sin that the Scripture calls a mans iniquity the sweet morsel that a man hides under his tongue and will not forsake a mans darling his minion lust for as in the new man though there be all grace wrought in a mans heart yet there be some graces that are a mans peculiar excellency that art more then others Abrams peculiar excellency was his faith in Ioseph his chastity in Iob his patience in David his spirituality Now so it is in the old man though there be all sins yet notwithstanding some lusts act more then others and the uprightness of a mans heart as David observes lies in this in Psal 18.23 I was upright before thee and I kept my self from mine iniquity Now there is no sin that ingrosseth the heart like to this therefore there is no sin keeps the heart so much from Communion with God as this therefore above all evils as you do desire to draw neer to God so take heed above all sins keep down the darling corruption for there is no sin I say that ingrosseth the heart so much there is no sin that casteth so much shame in the face and takes off the Spirit in all his approaches to God as this Then these be the Rules that I commend to your consideration if you would keep close Communion with God Be much in the use of all Ordinances walk in a continual fear least God should withdraw himself from them Grow in your conformity and you shall grow in your Communion Observe especially those times when God draweth neer to you And in a special manner take care to keep your selves from your own iniquity To enforce this exhortation take these few considerations First you may draw neer to God by reason of the neer Relations in which you stand to him the great promises of the Gospel be personal promises I will be thy God and give thee my Son and my Spirit Now when God makes over himself by Covenant unto the creature it s a great ground of our coming to him had he said I will be to thee a Father or a Husband c. it would have but carried with it all the comforts that could have been in such a relation but when he saith I will be thy God that is tant us quantus est what ever there is in God shall be as truly thine for thy good as it is his for his own glory my mercy to pardon thee my power to perfect thee my wisdom to direct thee my grace to heal thee my glory to crown thee and therefore David called him the God of my mercy and the God of my life and your interest in him may be a great encouragement to you to draw neer to him Secondly the more a man draws neer to God the more communion he hath with him
exceeding great and precious promises of which by their holy calling they did partake in ver 16.17,18 having therefore these he exhorts them to look upon them either as meâ—… of holiness or as motives to perfecting holiness 〈◊〉 the fear of God First as means of holiness the whole word of God is operative and doth produce real effects I speak the word saith Christ but my Father in heaven doth the works Ioh. 14.10 therefore not a word spoken but the word written Heb. 3.8,9 leaving upon the soul answerable dispositions not barely an informing but a transforming word 2 Cor. 3.13 a word ingrafted the change of the stock into its own nature not a transient Iames 1.21 but an abiding word 1 Pet. 1.25 if you receive these promises aright they will thus make you partakers of the Divine Nature 2 Pet. 4.4 Holiness here as Cameron hath interpreted Cameron ad modum creaturae c. in blessedness hereafter having such promises that will transform you Matth. 11.5 the blind receive their sight c. and the Gospel is preached to the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are Evangelized that is both to the poor is the Gospelpreached and the poor receive the Gospel and be transformed thereinto the poor are Evangelized therefore cleanse your selves perfecting holiness Secondly As motives to holiness and that considered three waies either First As an honour put upon a man and dignity should engage a man to duty monstrosa res est gradus summus animus Infimus Nehem. 6.11 Dan. 4.17 therefore having such promises let us cleanse our selves and stand upon our dignitie as they did Secondly as an assurance that whatsoever God promised he will also accomplish for omne promissum cadit in debitum therefore Matth. 10.7 it is said there he will perform his truth to Jacob and his mercy to Abraham The promises it is true their ground is now in fieri but it is truth in facto â—sse surely therefore faithful is he that hath promised and will also do it Having therefore such promises let us cleanse our selves c. Thirdly as rewards for so it is true most of the promises are rewards for services going before and as the Lord in his punishments doth usually punish sin with sin so in the waies of mercy he doth usually reward grace with grace to him that hath shall given for recte fecisse merce est and knowing that a godly man desires no greater reward but even that which comes in keeping the Commandment and the Lord doth proportion the reward unto the work he will reward every one according to the works here For as hereafter in glory so he doth it in the life that now is answerable to a mans service in reference to the promises such shall the reward from the promise be For he will not forget any of the works and labour of Love it shall not be in vain in the Lord. Having therefore such promises let us cleanse our selves c. Here then is first a duty pressed which is perfect sanctification which consists of two parts 1. Perfect cleansing 2. Perfect holiness Secondly here is the means and motive unto both sanctifying truths Having such promises secondly sanctifying graces in the fear of God The Observations that might be gathered are divers as Observ 1. First Sin is filthyness that is First it includeth in it all loathsom evil there is malum turpe as well as malum triste Secondly it is so in its essence for it is in the abstract abstractum denot at essentiam Observ 2. Secondly it is an universal defilement both of life and spirit it is an over-spreading leprosie so that men have not only fleshly members but also fleshly minds 2 Col 18. Vainly puft up by his fleshly mind Observ 3. Thirdly this universal defilement remains in a great measure even in those that have believed through grace they must cleanse themselves also they have not already attained neither are they also perfect Phil. 3.12 the Apostle saith Not as though I had already attained neither was already perfect c. But I shall pass these by and pitch only on those things which the Apostle doth in these words mainly intend which is to press them to perfect sanctification having promises made unto them of the great perfection the Doctrine which we shall therefore speak is this Doctrine As perfect holiness hereafter shall be the Christians Crown so striving to perfection here is the Christians duty perfecting holiness in the fear of God Here I will shew you two things First what holiness is Secondly what perfection of holiness is and so come to prove this point First to begin with the first What holiness is The holiness of God being absolute and independent as all his other Excellencies are cannot as I conceive consist in relation but must be an absolute and positive thing which I conceive to be nothing else but the purity of the divine nature but now holiness in the creature being a dependent excellency having its principle from another and its pattern in another that is in God and in the Law it must consist in conformity unto another as the truth and goodness of the creature doth so that the holiness of the creature is nothing else but a conformity of the creature unto the purity of God manifested in his Law I do not say the holiness of God as in himself but the holiness of God as in the Law in conformity whereto the holiness of the creature doth consist Before the fall the holiness required was only positive consisting in a conformity to the duty commanded but since sin there must be a cleansing from the sins forbid it was before only a conformity to the precept but since it is a conformity to the holiness of God in the prohibition also so that as in the Justification of a sinner there is more required then was required to justifie the Angels or Adam in innocency not only a doing the duty but a suffering the curse so in the sanctification of a sinner also there is more required to make us holy then there was to make Adam holy It is not now barely a creation of the new man but also a mortification of the old and a destroying of the body of sin not only sanctification and dedication to what is holy but a purification and separation from what is unclean therefore here the Apostle sets down both parts of holiness purification and dedication a cleansing of a mans self from all filthyness and then a perfecting holiness in the fear of God Secondly the perfection of holiness therefore consists in three things 1. Perfectio gradus when corruption is perfectly cleansed and all filthiness and in all degrees and in all faculties both of the flesh and of the spirit 2. Perfectio essentin when grace hath attained its full pitch unto which it is appointed the measure of the age of the stature of Christs fulness to all might in every grace
Judgements Rev 13.8 and Rev. 17.8 How came men to be insnared with the Doctrine of Popery and carried away with that doctrine of devils they were given up in Judgement to it as an evidence of their reprobation for they worshipped the Beast and received his mark and his image whose names are not written in the Lambs book of life c. for as Spiritual blessings are pledges of election so spiritual Judgements are dangerous signs of a mans reprobation Secondly they are a fearful earnest of a mans damnation 2 Thes 2.12 He gave them up to believe that lye that all they might be damned who believed not the truth but had pleasure in unrighteousness Heb. 10.27 We read of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A receiving of a sentence an eternal judgement in a mans own soul when a man carries in his own heart the sentence of his own condemnation and there is not a greater earnest of it in the world then for a man to be given over by God unto spiritual Judgements for that is the portion that all the Heirs of Hell have from the Lord and as by the works of the spirit of adoption upon the soul there is an earnest of Heaven so by the work of the Spirit of Bondage on the soul in judgement there is an earnest of Hell the approaches of God are in the one and the desertions of God are in the other Thirdly consider what a great evil it is to be given up unto this judgement of a perpetual barrenness the sins against the Gospel must be especially requited by such judgements for the Lord will have the judgement hold a proportion unto the sin now the more spiritual sins are and the more spiritual Ordinances are the more spiritual must the judgement needs be now as there are no sins nor no Ordinances so spiritual as those under the Gospel so there are no judgements that are so spiritual and therefore as God is a spirit and hates spiritual sins most so it is most agreeable unto him the soul being a spirit and having the main hand in the sin to load that with spiritual judgements But why will the Lord punish the neglect of the Gospel with a perpetual Barrenness Why shall the marish places be given to salt The grounds are these First consider of all Spiritual Judgements this is the greatest of all judgements the greatest are spiritual judgements and of all spiritual judgements to be given up to barrenness is the greatest for it is that unto which all other Judgements tend and in which they all end and center There are many other spiritual Judgements as there is a Judicial blindness and hardness of heart a seared conscience a reprobate sense but what is all this for it is that we might bring forth no fruit to God and that nothing that is good might grow thereupon and therefore it is that the Devil doth catch away the good seed Matth. 13.19 That we might be as the high-way ground unfruitful we complain of a barren earth by reason of the curse Cursed be the ground for thy sake when thou tillest it it shall not yield thee fruit but there are three sorts of Spiritual Barrennesses which are far beyond this and are the fruits of a far greater curse and they are barren Churches barren Ordinances and barren hearts there was never a more terrible monument of temporal wrath then the Lord shewed upon Sodom and Gomerrah and those Cities of the plain which are now turned into the salt sea and their smoak ascends continually where nothing lives where nothing grows neither fruit nor grass Deut. 29.23 and therefore called the dead Sea as Jerom saith Ierome Quia nihil in se vitale habet unde nomen mortis sortitumest And if a fish be at any time carried out of Jordan into it Statim moriuntur nthâ—l utilitatis in se habet ut simplex sermo testatur the fishes presently die therein Now take an unregenerate man a barren soul and he is compared here unto the dead sea for it is said that fishers shall stand from Engedi to Eneglaim Eneglaim in principio est maris mortui ubi Iordanum ingreditur Engedivero ubi finitur atque consumitur As great yea a far greater monument of Judgement God gives unto a barren heart then is that of the dead sea which is nothing else but a barren land and barren waters as they bring forth nothing that is good of themselves so neither is there any thing that can live or thrive or grow in them but if it come into it it immediatly dies and so it is with any thing of God or the Spirit of God that comes into the barren heart it is like unto the dead sea what truths or motions soever are cast in they die immediâ—tly Secondly This is the greatest judgement because hereby thou losest the fruit of thy union with Christ and the comfort of it for the end of union with Christ is fruitfulness and it is a plain argument that he that brings forth no fruits to God was never married unto Christ for Rom. 7.4 We are said to be married unto Christ that we may bring forth fruit to God There is a double end of Marriage convictus proles Cohabitation and propagation and therefore there cannot be a greater evidence that thou art not yet married unto Christ then this thou art barren for the Spouse of Christ is fruitfull and he hath no further a delight in them then as they bring forth fruit for it was the very end of his coming That they might bring forth fruit and that more abundantly and that their fruit might remain Now to be much in fruitfulness to be rich in good works is a great mercy Si mihi daretur eptio eligerem unius Christiani rustici opus sordidissimum prae omnibus victoriis triumphis Alexandri Caesaris c. Quando fidelis es Deo placent etiam Physica corporalia animalia officia And how great a comfort is it to bring forth fruit to God because it is fruit abounding unto our accounts at the last and the great day now as fruitfulness is a certain evidence of our marriage to Christ so barrenness is a certain evidence that thou art not yet married unto Christ and to be given up in judgement to barrenness is an earnest thou shalt never be married to him and fruitfulness is an argument and a pledge unto a mans heart that Christ will delight in him as Leah said when she had born a son Now my husband will love me now he will be joyned to me now I have born him this son also So may a soul reason it out with Christ Now I shal have his love he wil love me he will delight in me he will dwell with me â—ow I have yielded him fruit for he doth delight in the fruits of his pleasant things Cant. 5.12 Thirdly there is nothing that stands between such a soul and wrath for Ioh. 15.2 Every
it by this if you hate your own iniquity if that be your great care Psal 18.23 Ezech. 7.19 they shall not satisfie their souls because it is the slumbling block of their iniquity c. 13. neither shall any strengthen himself in the iniquity of his life that is the whole comfort and delight of their lives doth come in by it it is all the pleasure and the joy they have men looking upon the vanity of the world every man hath his Treasure something that he doth chuse to himself either in his age Psal 119.9 or in his calling or in his acquaintance in his custom and if ever a man do meet with an opportunity of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is then he is to take heed to himself as the exhortation is in Luke 8.13 you have been Conquerers take heed now you be not overcome with the Devil and you have fought for liberty take heed you be not the worst of slaves as that man is that is a servant to his lust You have asserted the liberty of others maintain your own liberty also and be not the servants to sin Fifthly if you be holy you will have respect unto all the commandments Psal 119.6 he that doth despise any one Commandment makes conscience of none it is universality that is the great note of sincerity now to live in the willing neglect of any known duty and the Law of God comes in against a man and the man is afraid to hear of such a duty because his guilt arises and his trouble is renewed thereby and therefore the man would shift it off would disburden himself of the sens of it surely then that soul has cause to fear holiness is not his aim but now when the commandment comes and the man is a co-worker with God as it were and is willing it should be set on upon his soul and is not willing to give himself a dispensation from it but he saith I must walk up to the extremity of the rule and observe it to the uttermost extent of it for I must be Judged by it God will lay Judgement to the line c. this is the sense of a holy heart Sixthly if you are holy your holiness will answer the Law of God for it is the Law written in the heart that you must come up to you have obeyed from the heart that forme of Doctrine which was delivered to you we are cast into it as into a mold and therefore it must be a perfect form there are the great things of the Law Rom. 11.17 Heb. 13.8,9 and it was the sin of the Pharisees that they only regarded lesser things and left the great things of the Law undone and it s the great sin of hypocrites whether it be in point of sin or in point of duty to be only zealous against lesser things therefore trie your selves by these rules for it is a matter of the greatest concernment of your lives c. By these may you know if you are in the way to the Beatifical vision by these may you judge of your holiness without which no man shall see the Lord. Babylons utter ruine THE SAINTS Triumph At a Thanksgiving for the victory of Ireland against the Irish Aug. 29. 1649. REVEL 18.2 Babylon the great is fallen is fallen c. THE great works of the Saints in this life are to believe Gods promises and to serve his providence and reflect his praises and it is the great thing that God doth expect as the fruit of all his marvellous works that when his works do praise him that is give matter of praise his Saints should bless him Psal 145.10 and for this cause there are three titles given unto the Saints in the Scripture First they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that take delight in the works of the Lord they being all of them wonderful and glorious and only to be admired whereas other men only study the works of men and be taken with them but they only take pleasure in studying the works of God Secondly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking pleasure in them they study them and search into them that they may find out all the excellency and glory that is in them which at first sight no man is able to find out Psalm 111.2 Thirdly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Recorders Isa 62.6 they received the promises of God and their accomplishment of these things the hearts of the Saints are a faithful Register his mercies are written in their hearts as well as his Laws the one that they may serve him and the other that they may rejoyce in him Now you that have pleasure in the works of God ye are come before the Lord this day to enter an eminent National mercy upon publike record and if ye search into it after a diligent scrutiny ye will find there are these six things specially to be observed therein First it is a return not only of late but of antient prayers It is one of the great Questions that the Saints of God have as matter to dispute in all the mercies that they receive whether they have them as effects of providence or as the heirs of the promise whether they have of them only a jus Politicum or Evangelicum the one indeed non fundatur in Gratiâ but the other is now if it be given in answer to prayers it is a birth of the promise which the prayers of the Saints help to deliver Isa 37.3 but specially when mercies have been long delayed and the answers of prayers have been long deserr'd wheâ— Abraham had prayed for a child twenty years then to have the promise speak and when thechildren of Israel had prayed 70. year then when they were even out of hopes and gave their prayers for lost now to be answered in them made them to be like them that dream to recover an old debt and to receive a ship safe home and richly laden that hath been long at Sea and we know not what was become of it it comes home with the greater joy Why doth the Lord delay the answers of the prayers of his people not that he doth not intend to grant them for Bernard Bernard Priusquam engrâ—ssa est oratto ex ore tuo ipse scribi jubet in libro suo But he doth wait to be gracious Now delaying of the mercy doth raise the price of it now ye come to reap of the harvest of many of your prayers that are past and gone that you even now gave for lost there is a twofold joy that the Scripture speaks of as transcendent the joy of harvest and the joy of souldiers when they divide the spoil and truly there is matter of both these joyes in this mercy administred to you for you divide the spoil of the enemie and with all you reap to your selves the harvest of all your former prayers and petitions Oh how did
the pulpits in times past sound with such words as these Lord remember bleeding and dying Ireland Lord this is Ireland that is a cast-out peoplâ— hat none cares for but when thou makest inquisition for blood remember them c. and those prayers which were put up from many a gracious heart which are now answered though now many of them haply are displeased and discontented with the return of their own prayers Secondly it is a mercy given in when all things were desperate and even all hope of a deliverance was gone Now is God a help found in the needful time of trouble when the enemies power and confidence was high and they said Ireland is our own we will pursue them even take them and satisfie our lusts upon them we will surely root out the English name from amongst us and we will try if they can swim into England it may be their faith will bear them up as that partie hath alwayes scoffed at godliness in all their successes but be no more mockers least your bonds increase Now when you had not an Armie in the field the whole Kingdom was their own and not a Garrison left in the whole Kingdom but one and that brought to the very brink of destruction also and must have been surrendred speedily after they made their approaches to it Now God gives in the mercy now doth the Lord judge his people and repent him concerning his servants when he sees that their power is gone and that there is none shut up or left Deut 32.36 when there is no Army in the field no souldiers in garrison now is the time that the Lord doth appear and take to himself his great power and raign Thirdly when the Lord doth therein exceed the expectations of his servants a deliverance they hoped for but not so great not so sudden so that when it came they seemed as men that dream and they can scarce believe that God would do so great things for them when the Lord is come to do them when the son of man comes shall he find faith upon earth its a faith in reference to the coming of Christ for to take vengeance on the Churches adversaries Isa 64.3 thou didst great things for us which we looked not for for God doth not answer prayers according unto our hopes but according to his own mercies as he doth not reward our services according to the measure of our duty but in the mouth of mercy Hos 10.12 a man doth sow in duty but he doth reap in ore misericordiae Fourthly when it is by the hand of those whom they have oppressed when the witnesses that were slain shall rise again and they shall destroy their persecutors by the sword that comes out of their mouthes then it is the greater mercy and far the greater confusion unto the enemy Isa 41.15 When the worm Jacob shall thresh the mountains and when the arm of the Lord should be made bare in it and his hand more immediately seen beyond the purpose courage and intention of men they are engaged before they are aware and victorie is won before they know they are engaged in a Battle when the Lord shall bend Judah for him and fill his bow with Ephraim and they shall have the honour of the conquest that have had their great share in their Torments and were by the enemies designed for destruction and they shall fall by their hand it makes the mercy far the greater Fifthly when it is such a mercy as lets us see still that God owns the same cause and however men warp and turn too and fro yet the good old cause in which the people of God were engaged against the Antichristian party the Lord owns that cause still and gives unto his people hereby hopes of a settlement For the Lord Christ when he rides forth in the conquest of the Gospel he doth ride forth conquering and to conquer not all at once but by degrees and doth give to his people yet a ground of their faith to see if they be of the seed of the Jews before whom they have begun to fall they shall surely fall God hath given us therein Hos 2.15 the vally of Achor for a door of hope it is true that Achor was a pleasant vally and it was sweet in it self therefore it was joyned with Carmel and Bashan but yet it was much more sweet in reference to the hope for it was at the first entrance into the Land of Canaan and as the first fruits gives them possession of the whole Sixthly it is still a carrying on of the grand design that the Lord Christ hath to do in the world in the latter daies for Christ in glory hath not only Saints to gather home to himself and to bind them all up in a bundle of life and he doth raign for their sakes for he is the head over all things for the Churches sake but the Lord hath also enemies to be subdued he must raign till he hath put all his enemies under his feet and he will be faithful as the Fathers servant in the one as well as in the other therefore Rev. 14. there is a harvest of all the Saints to be reaped and there is a wine press of wicked men at the same time to be trodden c. Now the great enemy unto Christ in the latter daies of the world is that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Baylon the great the Mother of Harlots Now so far as this tends to the promoting of that great design as it doth exceedingly so far should the Saints of God rejoyce therein for they must by degrees go into pâ—rdition and though all the former subjects would be fit matter for our meditation throughout this day and might have given us several Considerations of very publike concernment in reference to the mercy of the day yet at present I have chosen this rather to draw out your praises thereby concerning which I shall present you but with these three considerations First the least return that you can make of a mercy is praise to God for it and it is all that the Lord doth expect of you Hos 14. and we will give thee the calves of our lips it is all the promise that the Lord would have his people make to him in the time of their straits Afflictions they are stupefactive and of a confounding nature and they close the mouth Jâ—r 8.14 let us enter into our fenced Cities and let us be silent there for the Lord our God hath put us to silence but mercies they are of an expansive and dilating nature and they open the mouth as Hannah not only her heart 1 Sam. 2.1 was filled but her mouth was enlarged also Secondly if you do not return praises for mercies God will surely add Judgements unto mercies and will turn his hand against you do you evil after he hath done you good Hezekiah received a mercy but he did not render according to
the mercy and this brought a Judgement upon him and upon the whole land 2 Chron. for let me tell you of all things God can least bear the despising and contempt of his mercies there are two things that are very terrible to the Saints and that they are afraid of and would be preserved from First that they reap not curses from the Ordinances of God which are usually the great means of blessing Secondly that they have not Judgements grow out of mercies because of their unanswerable walking under their present enjoyments Thirdly the praises of the Saints are as terrible unto the Churches enemies as their prayers you think it is your duty to pray often truly it is your duty to praise God also for Psal 8.2 out of the mouth of Babes and sucklings he hath ordained strength to still the enemy and the avenger it is spoken of Satan and of all spiritual enemies So the children of Israel 2 Chron. when they praised God in the beauty of Holiness God set ambushments they destroyed their enemies with the sword that proceeded out of their mouths Orabilibus telis and that is as much by their praises as by their praiers therefore if you would not have the present mercy prove a future judgement and if you would have the work go on let me exhort you as you did give in your assistance in prayer for this beginning of mercy so let not your praises be wanting with-hold not them for the perfection of it So let all thy enemies perish oh Lord but let them that love thy name be as the Sun going forth in its strength And now I address my self unto the words out of which I would speak something as matter of your thankfulness and meditation suitable unto this present occasion Babylon the great is fallen is fallen there are in the words four things to be opened First who it is that speaks Secondly who this Babylon is of whom it is spoken Thirdly why called Babylon the great Fourthly why its put in praeterito pro futuro is fallen and why it s set down by way of ingemination is fallen is fallen c. First who it is that speaks it ver 1. it is an Angel that came down from Heaven having great power c. By Angels some do expound the heavenly hosts those ministring spirits that are sent forth for the good of the Elect which are therefore called principalities and powers because of that great and that glorious government that the Lord hath committed unto them during the Mediator Kingdom of Christ Ezech. 1. the spirit of the living creatures is in the wheels so that they have a great hand in the government and the administration of all things below and in this doth their degrees of glory consist in officio in the office in which the Lord Jesus doth imploy them they differ not in their nature at all but only in their office as Zanch. observes answerable unto what the Lord Jesus will employ them in for they are the great instruments and officers in the ordering of all things and when Christ shall give up his Kingdom then shall they lay down theirs for Cor. 1.15,28 he shall put down all rule authority and power Calvin de principatu Angelico etiam intelligitur all power and authority that was set up by the oeconomical Kingdom of Christ shall at the giving up of that Kingdom be laid down and therefore according unto the particular services in which God doth imploy the Angels such a great work is committed unto one Angel and another great work is committed unto another 2 Dan. 10,21 Zach. 6.8 the Instrument of Vengeance went forth into the North So Rev. 7. there are four Angels that held the four winds that they must not blow upon the earth that is motus bellicos Impetus hostiles and some there are that sound the Trumpet unto war and then if the Angel go out before them he stirs up all the Instruments amongst men and all things shall succeed accordingly to that saying of Opera divinae providentiae Angelico administerio geruntur answerable unto the work so there is an Angel to whom the great care of it is by Christ committed for they are ministring spirits sent forth for the good of the Elect. Some by Angels understand messengers and Instruments raised up amongst men whether Magistrates or Ministers and so Brightman Brightman vir aliquis praestans egregius qui subito nec expectatus adveniet quemadmodum res quae coelitus delabuntur Suddenly and unexpectedly as if he had discended from heaven some great instrument that the Lord would unexpectedly raise up which I should not understand of any individual persons and bring it down to this man and the other as the seven Angels full of vials unto Rome not to seven individual persons but for seven sorts of Instruments â—nd officers that God would successively raise up for to finish that work which should though they be many all concurr as one person to effect that about which they are employed Now I shall chuse to put both these together and to understand it of heavenly Angels which the Lord Christ imploys in these administrations which have the first hand in the work and also all men all sorts of instruments and officers that those Angels do stir up and imploy for the Spirit of the living creatures is in the wheels and when I am gone forth the Prince of grace shall come therefore the Angels and the Instruments stirrd up and acted by the Angels the Lord looks upon as but one person c. So that first the ruine of Rome and all the Roman power is committed unto an Angel and therefore if all the power of the earth were engaged for it to support Rome yet this Angel is a mighty Angel and he will surely destroy it and if an Angel hath undertaken it he will not want instruments those that he will surely in all ages stir up to effect it Secondly Romes ruine as it is the work and office of the Angel so it is unto the Angels matter of joy and triumph for as the conversion of the Saints is joy to the Angels so is the destruction of the enemies also but especially unto those Angels that are employed as officers therein as Ezech. 9.1 there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels the ordering of that great work was committed and therefore they are said to have the charge of it the Babylonish Armie did the work but the Angel that had the charge of it ordered it Secondly of whom is this spoken it is spoken of Babylon Rev. 17.12.3 there is a woman seen riding upon a scarlet-coloured Beast full of names of blasphemy having seven heads and ten horns and this woman hath written upon her forchead mysterie Babylon the great the mother of Harlots who is it ver last it s that great City that reigneth over the Kings of the Earth Now this could not be litterally
qualifications see the evil of it in these particulars I wil but name them First you abuse a Gospel-priviledge a power of Election that is put into your hands Secondly in the end you will find the misery of it by putting your selves into the power of men who shall not use their power for your edification but for their own honour and advantage making Church-power to serve their pride and lusts which hath been the common abuse of it in all ages of the Church Communion with GOD Good in Bad Times Preached at Pauls Octob. 14. 1647. before the Lord Maior Aldermen PSAL. 73. ver the last the former part But it is good for me to draw neer to God WHen dangers are eminent all men begin to look out for a refuge that they may be able to make a certain and an honourable retreate that they may in an universal deluge provide an Ark in a common conflagration a Zoar and in a common Shipwrack that they may have tabulam post naufragium that they may have something that when danger hath done its worst they may be able to lift up their heads and say Terram video I yet see an Haven to anchor in I yet see an Haven to make to a safe harbour All natural and unregenerate men they have their refuges to which they retreate the rich mans wealth is his strong Tower and his high wall is his own conceit But the Holy-Ghost hath told us that when God shall lay judgement to the line and righteousness to the Plumet the hail shall sweep away the refuge of lyes and the storm shall over-flow their hiding place Isa 28.17 But a godly man he hath his refuge also grace makes a man partaker of the divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athen. Nazianzen expresseth it it doth wholly resolve the creature into God God is to him allin all God is his provision for he is a Sun His protection is from him for he is a Shield His perfection lies in him for he himself is his exceeding great reward Thus the name of the Lord is a strong Tower and the righteous flye thither and are safe when the Branch of the terrible ones shall be brought low specially if we consider the time into which God hath cast us As I know there is no duty so I know not of any Doctrine more necessary then for the people of God those that have an interest in him to be stir'd up at this time in a special manner to keep close to him that they may put on Davids resolution in the Text It is good for me to draw neer to God In this Psalm you shall find David lie under a great affliction and a great temptation an affliction for he saith that he was plagued every day and chastened every morning and the temptation rose from his observation of the contrary prosperity of the wicked Here was a dispensation of Providence that David could notunderstand here was a Temptation of Satan that David could not overcome thereupon he goes into the Sanctuary of God Truly whatsoever men may think the holyest men and the ablest men will sometimes stand in need of the Ministry of the word David went into the Sanctuary of God and then the passage of Providence was clear to him his mind was quiet there is a pacifying vertue in the word and the temptation vanished and this the Lord did by discovering unto David the ground of this differencing dispensations in outward things in regard of the different Covenants under which men stand and that both towards unregenerate men and towards his own people Towards unregenerate men the Lord in his Sanctuary did discover to David these Three things First of all their outward prosperity was but like a dream but an Image an appearance an outside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth please men no longer then while they are asleep it was but as a dream when a man waketh that all their outward prosperity would certainly die Secondly the Lord discovered to him all this glory should end in their utter destruction in time and that this Jordan of content did but carry them down to the dead Sea the Lord will say they had their portion in this life Son remember that in thy life time thou hadst thy good things In the third place the Lord discovered to him that this common love should end in an eternal hatred so in these outward mercies there was a judgement their Table was made a snare and to ripen their sins and by this means highten their judgement and so all the prosperity of the wicked to be an act of wrath and not of mercy and the Lord did advance them that they stand upon slippery places In all Gods dispensations towards unregenerate men there is a judgement even in those things that are mercies outward blessings in themselves but curses to the men because this is a rule Sine summo bono nil bonum there is nothing good to a man that hath not an interest in God that is the chiefest good These things being discovered unto David he understood the end of these men but in the Sanctuary also God taught David something of his own people and they were these three things First that notwithstanding their sufferings yet they had Gods presence in them though the Lord be present with his people at all times yet especially in the worst times when the Bush is in the fire then in an especial manner is the good pleasure of him that dwels in the Bush there Thou art with me saith David thou holdest me with thy right hand And as he had Gods presence So he learned in the Sanctuary that they had Gods guidance as he did not bear the affliction alone by his own power so he did not go through it with his own wisdom thou shalt guide me with thy counsel And Lastly he had Gods glory for these light afflictions work for us a more exceeding excessive eternal weight of glory thou shalt guide me with thy counsel and afterwards receive me to glory and this sowing in tears shall make way for a joyful harvest Now David having understood these things in the Sanctuary hence he begins again to lay claim to God and that he had made the best choice Whom have I in Heaven but thee and who do I desire upon earth in comparison of thee surely it is good for me to draw neer to God Thus Gods people are gainers by all their afflictions and they grow the stronger by all their temptations This being the Connection The Observation then that I shall desire to handle without any division of the words is plainly in the Text. Doctrine In evil times it is good for the people of God to draw neer to God The best course a godly man can take in calamitious times is to keep close to God In the handling of this truth there are two things that I shall desire to clear for Explication and then we shall
in an afflicted condition He went mourning all the day long for the oppression of his enemies and the Lord hid his Face And his soul was dejected within him but yet he had hope in God For I shall yet praise him who is the health of my Countenance and my God The Saints do comfort themselves in their saddest condition with their Interest in things to come that the Lord will wait on them and be gratious and will not keep his anger for ever Consider these Eight thiâ—gs Secondly But how shall things to come become the Saints In respect of good and evil things to come 1. They are delivered from temptations to come A man shall be delivered from them and not left unto them and there is a great deal of mercy in the preventing grace of God this way in being freed from temptations The Lord will not lead his People through the Land of the Philistines Exod. though it was the neerest way to the Land of Canaan lest the people see it and their hearts turn back again into Egypt c. And indeed the Lord doth strangely order things in his Providence that temptations may be hid from his Peoples Eyes Satan desires continually to winnow the Saints but the Lord rebukes him and all his temptations 2. If Temptations sometimes assault them yet he doth make provision for them against Temptation Satan hath desired to winnow thee saith our Lord to Peter Luk. 23.31 but I have prayed for thee The Lord lays in consolation for the future tryals of the Saints and as the Temptation was fore-appointed so also is the Consolation Jer. 10.11 When the children of Israel were in Babylon and should have temptations to worship other Gods they were bid to make this Answer The Gods that have not made the Heavens and the Earth shall perish from the Earth and from under these Heavens And 't is very observable that one Answer God puts into their mouths is wrote in the Chaldee Tongue c. So the Saints shall be able to withstand them by vertue of the Intercession of Christ c. 3. Afflictions to come either they shall be delivered from them as Hezekiah thou shalt saith God be gathered into thy grave in peace God had an Ark for Noah and a Grave for Methusalah The Floud was appointed to come upon all the Earth well at the time appointed it comes But first Methusalah must be delivered for he lived until that very Year the Flood came and God provides him a Grave takes him away from the evil to come him does God deliver from it But Noah he must abide the tryal for him God provides an Ark and safely carries him through it Isa 4.5 Upon all the glory there shall be a defence The great water Floods shall not come nigh unto thee or else if they be afflicted they shall be gratiously supported under them The grace of God shall be sufficient for he hath promised When thou goest through the fire I will be with thee Isai 43.2 There is gratia perveniens assisteus in suffering as well as in sins and duties Psal 43.46 We will not fear though the earth be removed for there is a River the streams whereof shall make glad the City of God 4. Mercies to come to the Saints shall prove Mercies indeed Saul hath a Kingdom as wel as David but it was a mercy to David and therefore the Lord did qualifie him for it and gave him Kingly graces and weaned hii soul from the Mercy before he had Bernard Bern. Ecce paratum est cor meum vis me constituere pastorem ovium aut regem populorum My heart is as a weaned child Psal 131.2,3 And therefore it 's sayd Isa 30.18 that the Lord waits to be gracious he doth not defer because he is unwilling to bestow mercies upon us but because we are not prepared to receive Mercie for Mercies to unprepared soules are like unto Cordials unto foul stomacks the which do but increase the peccant humours and therefore the Lord never gives them till the season of them and till he hath prepared the soul to receive them There is a double right that the people of God have to Mercy First there is jus haereditarium a right of Inheritance and that they have as soon as they are converted but yet they are but then as a child in its nonage Secondly there is a jus aptitudinarium a right of fitness that is wanting and the Lord doth not give any Mercy in Mercy till both be found in the soul till there is a right of fitness as well as an hereditary right Fifthly Sins to come If God leaves under any temptation that we are foyled by it as that the best of Gods people may for I know no sin but may overtake such but final impenitency and the sin against the Holy Ghost yet all things shall work together for good to them that fear God Et si omnia qui ni etiam peccata Aug. Aug. If all things then sin it self is not excluded God makes a strange use of sin to his peoples good and benefit either to discover unto a man what is in his heart and so to abate his carnal confidence as the Lord did let Hezekiah fall to that end that the work of Mortification may be perfected and the Sword of Godly sorrow may go the wider and the Plough of Repentance the deeper and that shall be the fruit of it that the man may be more vile in his own sight or else to make him the more instrumental in that kind to do good unto others being able to comfort them with the same consolation with which he himself was comforted of God And being himself converted he may be the better able to convert and strengthen the brethren Luk. 22.32 And the Saints of God do see great Mercy even in their sins to come as well as in their suffering that as some of the Antients have blessed God for the Falls of the Saints those Horrenda naufragia by reason of the comfort and support and admonitions that they had from them So they do see cause many times to bless God for that Grace that brings so much good out of their sins also and so much they may promise themselves from a principle of Faith in regard of sinning as well as suffering Sixtly in respect of the happy and glorious condition of the Church that is promised in the latter daies there is a time coming when all the kingdoms of the earth shall become the kingdoms of the Lord and of his Christ Rev. 11.16,17 and unto the holy people of the most high Dan 17.27 And when the smoak out of the Temple shall vantsh and the Temple shall be opened in heaven and a man may see into the Court of the Testament which is within the vayl The darkness of the preâ—ent dispensation of God shall be done away and new Jerusalem shall come down from God out of heaven
When that Sea of glass Rev. 15.2 shall be pure as Christal as it was in the Primitive times now mingled with fire of contention and disaffection then shall Jehovah be one and his name one These promises are all for the Saints if they dye and never see them fulfilled yet they dye in the Faith of them Heb. 11.13 Rev. 3. I will write upon him the name of the City of my God new Jerusaâ—em That when the Lord shall reckon up his people at the last day and put every man with those of his own rank all they that dyed in the faith of it shall be reckoned as truly to belong thereunto as they that lived in the time thereof that enjoyed it Seventhly in reference to the destruction of the Enemies of the Church Rev. 14. The Lord Jesus Christ hath a Winepresse to tread and a Vintage to gather It 's the Winepress of the fierce wrath of God who is almighty when the blood shall be up to the briales of the horses c. which is in the times of the third Angel and it hath a more special and peculiar aspect upon the times in which we live then the Saints shall rejoyce when they see the vengeance and wrath of God upon the ungodly and they shall sing Hallelujah praise and glory and honour be unto thee O Lord for thou hast judged the great whore and avenged the blood of thy Saints c. Rev. 19.2 Eighthly the glory of Heaven is to come but the Saints do rejoyce here in the hope of it and do bathe themselves in thâ—se Rivers of pleasures which shall be for evermore c. By this hope Anima ascendit frequentèr currit plateas caelest is Jerusalem By this doe they see God in a fiducial though not in the beatifical vision And a man having this hope he doth purifie himself that he way be made a meet partaker of the blessed hope that is set before him So that all things to come do make for the good of the Saints surely things to come are theirs But what are the grounds of the interest that the people of God have in things to come Consider these five First the Lord hath ordered his eternal decrees concerning things to come so that they shall not only make for his own glory but also for the good of his people Eph. 1.11 for he doth work all things according to the counsel of his own will He did not onely from all eternity chuse his peoples eternal estates and chuse them to glory but he hath a decree that passeth upon all things to come in the government of this world as may conduce unto this end and as may further this great decree and grand design of God For though in the decrees of God some Divines doe observe that there are not priora posteriora because they are eternal and in aeternitate non est prius posterius yet there are subordinata one thing may be subordinated to another as the means are to the end for he hath chosen us to glory and virtue the one as the end the other as the means 2 Pet. 1.3 And so the grand design of God is the glory and eternal good of all the Saints and he hath subordinated all things in the government of the whole creation of God unto this great and principal end all things to come shall work together for their good Secondly it is for their sakes that he hath committed the world unto the government of Christ Isa 9.8 for it is by their Covenant that the world stands and 't is for their sakes that he hath undertaken the Government of the world Ephes 1. last He hath made him the head over all things to the Church Christ is not a head over all things as he is the head of the Church He is a head of guidance unto all things but he is a head of influence unto the Church also and he did undertake the government of all things for the Elect sake That he might gather them all together under one head even in him Eph. 1.10 And he that doth rule all things for their sakes they need not fear but he will over-rule all things for their good and therefore all things which are in the government of Christ doe belong wholly unto the good of the Saints Thirdly hence Christ doth exercise a peculiar providence over his own people which is a great mercy There is a common providence which doth extend unto the meanest creatures not a sparrow doth fall to the ground not a hair from off your head without it But there is a special providence over all the Saints he is the Saviour of all men but especially of them that beleeve 1 Tim. 4.10 It 's spoken of a temporal salvation and there is a special providence over the Saints in reference to temporal things Yet how apt are the people pie of God many times to distrust the providence of God even in these O ye of little Faith are you not much better then many sparrows c. Consider but the projects of this providence for the Saints good in reference unto things to come 't is exceeding remarkable how they have been overshaddowed by a special providence whilst they live in this world When the Saints shall come to Heaven and shall understand all the dealings of God towards them whilst they lived here below and the grounds thereof that they may give God the glory of it Suarez Beatus in Deo videt res omnes accommodas ad se pertinentes omnes circumstantias accommodatas Suarez Then when all things shall be opened and layd together then it will appear how gloriously God watched over them for their good by all things to come Fourthly hence it is that in the oeconomical Kingdom of Christ the Angels have their government and they doe order things to come strangely for the Saints good for though no creature can know things to come of themselves yet by Revelation they do for they receive from Christ Rev. 19.10 a spirit of Prophecie and they are employed as Officers under him in the government of all things Ezek. 1. The spirit of the living creatures is in the wheels and that was the Angels chap. 10.20 and ver 19. When the living creatures went the wheels went by them and when they were lifted up the wheels were lifted up for the spirit of the living creatures is in the wheels and this is because they are sent forth as Ministring spirits for the good of the Elect Heb. 1.14 And when Christ gives up his kingdom to the Father he will put down theirs for he will put down all rule and all authority and power for they were made principalities and powers onely under the kingdom of Christ and so long their principality shall last and no longer as we see Dan. 10.20 I goe forth and fight against the King of Persia and then the Prince of Grecia shall come
is a woe for Ariel the City where David dwelt which Mr. Calvin renders the Altar of God because the Sacrifices and Ordinances of God were there but others and so in the Margent it is rendred the Lyon of God quia tanquam Leo Gentes alienas subjugasset None could stand before them There is a wo for them because they had in the greatness of their strength and power and victories forsaken the Lord and therefore the Lord saith he would bring distresses upon them that he had formerly been with and they had conquered by his power and presence and they that in their pride did speak loftily as if they had spoken from Heaven the Lord saith they should be brought down to the ground and their speech should be low as out of the dust Thirdly Former duties nor former mercies shall not serve men but if they do forsake the Lord they shall be forsaken of him first former duties will not secure men here is a gracious Prince that had laboured ten yeers in the Reformation of Religion and that with great success and had met with great opposition and yet with resolution gone through all yet the Lord tells them that for all this if after this they did forsake the Lord he would forsake them There was in the days of Josiah the most glorious Reformation of Religion that ever we read of in Iudah he was such a King as like unto him was none before him nor after him should arise the like the people entring into a solemn Covenant before God that they would be the Lords people and the Reformation went farther for it was the taking away of the High places also which other Reformers left standing and they kept the Passover unto the Lord such a one as had not been since the time of the Iudges and yet 2 King 23.26,27 notwithstanding the Lord turned not from the fierceness of his wrath Here is a sad and unexpected close of this famous story and that not onely for old sins but Zeph. 1. the Land continued in the same evils still and therefore the Lords controversie continued against them there were the remnants of Baal in the hearts of the people still and there were those that did swear by God by Malchom that did endeavor so to keep up a mixture in Religion and those that were Apostates and were turn'd back from the Lord and men that were setled upon their lees that did say the Lord will neither do good nor evil and for this cause will the Lord search Ierusalem with Candles c. 2 Former mercies will not secure you if you forsake the Lord. It s true that former mercies are of a great engagement unto us to keep close to God the cords of love lay upon men the strongest bonds but yet if they do not oblige us they are not binding unto God It s true that faith may make use of former mercies as an argument to a repenting and returning people as Num. 14.19 Pardon the iniquity of this people according unto the greatness of thy mercy as thou hast forgiven this people from Egypt even until now but it is no prevailing Argument for a back-sliding people but the Lord wil say how long shall I bear this evil Congregation and therefore the word is gone out of his mouth and judgement shall the sooner and with the greater fury plead the cause of abused mercy in former deliverances Deut. 28.63 It shall come to pass that as the Lord hath rejoyced over you to do you good so also the Lord will rejoyce over you to destroy you and to bring you to naught the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to rejoyce summo gaudio incredibili laetitia Answerable unto the joy and delight which the Lord seemâ—d to take in blessing a people and in building them up such will the delight be which he will seem to take in ruining that people and destroying them If you be not bound by the cords of his law let me tell you he himself will never look upon himself as bound by the cords of his law if they be no ingagement upon you they will be found none upon him in the end Psal 120.4 it is by some understood of the slanders of men but it is by others understood of the judgements of God there shall be mighty and sharp Arrows with coals of juniper that is such as burn with greatest fierceness and longest lasting and such as yield a sweet savor in the burning there is no destruction like unto that when God shall delight to destroy a people he shall laugh at their destruction and mock when their fear comes Fourthly The Lord delights to deal with sinners in a way of proportion and retaliation according to their dealing with him and there shall be the Image of the sin in the judgement that shall be executed upon them that the Lord will but deal with them so as they deal with him if they forsake him this shall be their judgement he will also forsake them If men be invited to the marriage feast of the Kings son and they make excuses they will not come their judgement is they that were â—idden shall not taste of my supper If the people of Israel will not at the command of God go up unto the land of Canaan to take possession they will not enter into Gods rest the Lord saith nay he doth swear in his wrath that they shall not enter and if in the days of their prosperity men will say to the Almighty depart from us in the same proportion will the Lord say unto them in the day of their judgement Depart from me I know you not In those things wherein the sons of men are and their lusts acted and more drawn forth in those the Lord doth delight that their judgement should be The people of Israel were formerly weary of the Prophets as we now are of Ordinances and they did say to them prophesie not and cause the holy one of Israel to cease from us therefore the Lord saith he will cause the Sun to go down upon the Prophets and he makes the day to be dark about them that there should be none that should understand or be able to tell them how long and when they desired Teachers according to their lust and did say Speak to us smooth things and prophesie deceit these rough-spirited men we cannot away with them The Lord saith if any man will prophesie of wine or strong drink he shall be a Prophet unto this people yea even in hell the sins of men shall be their torment and the Lord delights to make them so t is true sin ceases there as it is paenae demeritum for judgement passes onely on men for what is the flesh but not paenae damnatio for damnati blasphemant Deum in hoc peccant sed peccata pertinent ad damnationis poenam c. for what the Lord doth he doth in high displeasure and indignation
and that doth delight him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retaliate that men may abundantly eat the fruit of their own ways and be filled with their own devices and the Lord makes in this retaliation a greater speed with some men then he doth with others answerable to the Mercies bestowed and abused some mens sins are as a basket of Summer-fruit quia maturitatem suam sunt assecuti Am. 8.12 Drusius they that have stood long under mercies and under Ordinances they do ripen the sooner and the Lord will surely hasten his work upon such a people habet sapientia justitiae sua compendia the Lord knows how to finish the work to cut it short in righteousness for a short work doth the Lord intend to make in the land Rom. 9.28 How long soever the work be that God makes with any other people yet with an unthankful people that lives in high abuses of goodness he will surely make a short work with them Fifthly At the same time when we begin to forsake God he doth begin to forsake us for so much must be taken from the beginning of the verse the Lord is with you whiles you are with him so we and some others render it dum fuistis Therefore the same date that our departing bears unto God the same also doth the Lords departing bear unto us at the same time when the Prodigal did but set the first step to return to his father the father did set forth to meet him and at the same time that any man departs and turns away from God at the same time doth the Lord turn away from him also and though it be not presently visible for our Apostacy from God is first in the inward man our souls draw back from him Jer. 6.8 at the same time also his soul departs or is dis-joynted from such a people and in such cases the Lord is very exact in observing of the time he keeps an account of it unto a day as we see it in Saul 1 Sam. 13 13,14 Now would the Lord have established the kingdom upon Israel for ever but now thy kingdom shall not continue now Saul departed from the Lord and from this time forth the Lord did forsake him and therefore 1 Sam. 13.2 it 's said that he reigned but two yeers over Israel that is Legitimè non rejectus á Deo so Junâ—post biennium a Shemuèle fuit so that though the kingdom did continue so many yeers â—fter or he continued in the kingdom yet he reigned as King but two yeers now he rejected God and now the Lord reâ—ected him from being King over Israel and though men discern it not yet there are symbolical precepts by which the Lord doth try men even at this day the Lord puts them upon such a business puts such power and such authority into their hands which they abusing and their heart departing from God in it they are under an evil aspect from God from that time forward that though their lives may continue and though they may for a time continue in their authority yet from that time he Lord departs from them and they do by degrees wither and decay insensibly degenerate in their zeal for God and his people Sad are the Records and the aspects of God upon great men in this kind such a day I tryed a mans integrity and his faiâ—hfulness I put power into his hand to honor me with it and yet his spirit departed from me his heart was false and unstable with me therefore from that day my soul is disjoynted from such a man will honor him no more Saul reigned long after before the people but from that time no longer in Gods account Sixthly In the same degree that a people do forsake the Lord will the Lord also forsake them and so much the Hebrew word also doth seem to import in existendo vos cum eo in your being with him he will also be with you and in your forsaking of him he will also forsake you The Lord departs from a people gradatim by several removes to see if there be any that will stir up themselves to take hold of God As the glory of the Lord departed from the Temple Ezek. 10.11 first he goes up from the Cherubins unto the threshold and from thence to the middle of the City and from the City unto the Mountain and these removes of God from us are answerable unto the degrees of our departing from him for in these things the Lord doth exactly observe a proportion As it is in the matter of outward afflictions so it shall be also in spiritual desertions Ezek. 7.16 as pride doth bud so the rod doth blossom violence doth rise up unto a rod of wickedness their rod is taken out of their own sins their own wickedness doth correct them and answerable to the growth of sin in them so doth the rod grow for them that it may be corrected And so it is in desertion also with the upright the Lord will shew himself upright if mens hearts be wholly with him he will be perfect and intire with them but if men be for God onely in shew he will be for them and with them onely in shew if they give unto him onely outward obedience he will give unto them onely a temporal reward if they do offer unto God but external service and that which is seemingly service but really a sin he will bestow upon them outward blessings that is that which shall be seemingly a blessing but really a curse a blessing in the thing but a curse to the man For the Lord will hold a proportion as we forsake him so he will in the same measure and degree forsake us also All the children of destruction are not born at once Hos 1. the first is Iezreel and the last Loammi yea and Gods own people answerable unto their departing from God so they shall find the Lords withdrawment from them David had his first ways 2 Chr. 17 and the people of God have their first Rev. 2.4 and they that do decline from God in holy obedience they shall finde the Lord will depart from them in reference to a gracious presence it shall not be with them as it hath been in times past they shall remember with bitterness after their departure from their former husband that it was better with them then it is now 2. Let us now look upon the grounds of this Doctrine that upon our forsaking of God he will forsake us and they are different according unto a double state of men in this life some are in a state of Nature and some are in a state of grace First they that are in a state of nature forsaking God shall be utterly forsaken by him and that for ever for the Lord doth deal with men according to the tenor of the Covenant under which he stands in all his administrations he is always mindful of his Covenant Now all men in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth arise meerly from the compacts and agreements betwixt men Rex debet esse sub Deo sub lege quia Rex Regem facit Bracton Bracton 4ly It is a Judgement God threatens on Magistrates Zach. 11.16 that their right arm shall wither they may lose their ruling power amongst men and that justly both in reference to God and men Fifthly in all difficult cases it is best to go the safest way that a whole Nation perish not through their own wilfulness I shall add no more When the Lord riseth when the Lord is raised out of his holy habitation then as all unregenerate men let them silence their murmurings silence their slanderings and censurings So all you that fear God for you are but flesh silence your doubtings silence your srettings before the Lord. And so much now shall serve for this Text The Lord give you understanding in all things THE Duty and Dignity OF Magistrates A Sermon Preached at Laurence Iury Sep. 29. 1651. at the Election of the Lord Maior ZACH. 10. ver 4. Out of him shall come forth the Corner Out of him the Nail Out of him the Battle bow Out of him every Oppressor together LAws are in Scripture called the foundations of the Common-wealth Psal 11.3 Magistrates also they are the Pillars when the Lord intendeth to go fotth in Judgement against any people he goes forth against them in both these he gives them Laws that are not good and â—udgements by which they shall not live Ezek. 20.25 And he doth send them Magistrates also that shall establish iniquity by these Laws Psal 94.20 But when the Lord returns unto a people in mercy he doth give them righteous Laws and gracious Rulers In this Chapter you have the Lord returning unto his own people in mercy There is a double visitation of God One of his enemies in wrath the other of his people in mercy His enemies in wrath in the former verse before the Text. I was angry with the Shepherds and I did punish the Goats it is spoken of those former tyrannical Governors that ruled over them sometimes called Shepherds in the 11. Chap. ver 5. their possessors slay them and hold not themselves guilty and their own Shepherds pitty them not Sometimes stiled Goats oppressing Governors are commonly so called in the Scripture Isa 14.9 All the Rulers of the earth it is the same word in the Original all the Goats of the earth for Goats feed high they are of all creatures most lustful and yet amongst the creatures very unuseful nec ad bellum prosunt nec ad aratrum a fit resemblance of Oppressors This was the Lords visitation now of his enemies in wrath Secondly he visiteth his people in mercy and though the appearances of God in this visitation were glorious for he was mightily seen in their deliverance yet he makes themselves to be the instruments to effect it God doth it but he doth it by themselves I will make Iudah as a goodly horse in the battle the excellency of the horse is in the battle Iob 39.21 he meets he goes forth to meet the armed man he doth mock at fear and he turneth not back from the sword for thou hast clothed his neck with thunder such a goodly horse now doth the Lord make his own people to be in the battle it is ordinary in Scripture for God to resemble his people to all sorts of war-like instruments Zach. 9.13 I will bend Judah for me and fill the bow with Ephraim Iudah is the bow Ephraim the arrows as there they are resembled to a bow in the battle so here they are Gods charging horses they are my goodly horses It is true indeed the Lord is the rider the motions of these horses are ordered by him and when the victory is now it is not the horse wins it is not the horse conquers but the rider yet notwithstanding they are my goodly horses for the battle Thus you see the Visitation of God First of his enemies in displeasure Secondly of his people in mercy Now the words that I have read to you set forth a glorious promise that God makes unto his people when they were delivered Out of Iudah shall come forth the corner for I should not read it as it is in your books out of Iudah came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is in futuro out of Judah shall come forth this is the promise when God hath delivered them Out of Judah shall come forth the Corner Out of him the Nail Let us look into the meaning and the difference of these words a little surely all Scripture was written for our learning First then the promise is Out of him shall come forth the Corner what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is and is commonly a Metaphor used for Magistrates and Governors I shall give you several places Look into Iudg. 20 2. and all the chief of the peeople came together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the corners of the people came together 1 Sam. 14.38 draw neer hither all the Corners of the people all the chief of the people that is all the corners of the people Isa 19.13 the Princes of Zoan are become fools they have seduced Egypt even they that are the stay of their tribes you read it is in the original they that are the corners of the Tribes Then by the Corner is here meant Magistrates And there are three great Reasons thereof or three things wherein the Analogy doth lie why the Magistrates should be called the corners of the people First the corner-stone laid in the foundation aedificium sustinet it upholds the building the main weight of the building lies in the corner-stone so you shall find it used Isa 28.16 behold I will lay in Sion a precious Corner-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation the Lord Jesus Christ is made the foundation upon which the building of the Church stands and there is the main stress in the corner-stone 1 Pet. 2.6 Secondly the corner-stone doth not uphold the building only but parietes conjungit the corner-stone joyns and coupleth the wall it is a uniting stone so you shall see the Metaphor used Eph. 2.20,21 Christ is said to be the Corner-stone in which all the building is fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly framed together Thirdly and lastly the corner-stone aedificium ornat it adorneth the building so you shall find the Metaphor used Psal 144.12 Your daughters shall be as corner-stones polished after the similitude of a Palace because there is more labour spent in polishing the corner-stone then in the ordinary stones of the building Anguli prae aliis aedificiorum partibus exornari solent Meller Meller Now in all these respects see how fitly Magistrates are called the corner the weight of the building they uphold The several parts of the building they unite And the whole building in both
beset us Isa 6.6 and 7.8 when the Lord saith Whom shall I send the Prophet saith send me non tardat uncta rota but see the contrary in Moses and Ionah and this makes men in all the duties God cals them unto no longer then corruption is bribed to drive heavily Fourthly This makes all our services the more sweet unto God the more clean the heart is in them Mal. 3.4 Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord c. Psal 66.18 But if I regard iniquity in my heart God will not hear me the duty would be more valuable in Gods account Luke 21.3 The poor widdow cast in more then they all because her mite came from a purer spirit then their great gifts therefore such services of the Saints Christ cals them the honey and the honey-combe wine and milk to shew how acceptable they are Cant. 5.1 Lastly consider the glorious motives and encouragements we have therein as First the promises Ezek 47.8 and Zach. 13.2 Secondly the Spirit of Christ to be a spirit of burning Isa 4.4 and when the Church is in the purest condition yet alwaies this spirit is leading her on to perfection still the spirit and the Bride saith come Rev. 22.17 and Christ and the Father love the purity as well as the prosperity of his people and if we would set faith on work he hath promised to manifest it Iohn 14.20,21 In that day ye all know that I am in my Father in his counsel in his â—osom one with him in Majestie and in power and we have the same purposes and intentions towards sinners and you in me your nature and your infirmities you are in my bosom and in my heart cloathed with me and living with me and while I live you shall live I dyed your death and you rose my resurrection I bear your in firmities and you are filled with my fulness I pray your prayers and you weare my righteousness and I in you not only by my righteousness to justifie you but by my Spirit to purifie you by my wisdom to guide you and by my power to keep you and by my glory to Crown you You unto whom I will say Enter into the joy of your Lord these are the better promises of the Gospel and it is the lowness of mens spirits want of Christian greatness of mind grounded upon the consideration of this that is the true cause why Christians lie fettered with their old failings and out-grow their infirmities no more then they do A Set Time FOR Iudgement JER 8.7 The Stork in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming but my people know not the Iudgement of the Lord. EVery faithful Minister of God hath a double reference First unto the particular Flock over which God hath made him an Over-seer Acts 20.28 Secondly unto the Land in general where he lives unto whom God hath made him a watch-man to foresee danger Ezek. 3.17 and a Trumpeter to discover it Numb 10.8 For first every private Officer in the Church is to have a publike spirit and so to perform his particular duty as to have respect unto the general good a Minister is so limited to a particular Flock as he must also remember that he is the servant of the whole Church and as every particular Church hath an interest in the gifts of all 1 Cor. 3.21 so every particular Minister is to have a care of the good of all though in a more peculiar manner of the Flock committed unto his own charge Secondly there are not only Congregational and Personal sins and mercies but there are National also and there are times when God cals a people to be humbled for the one and to be thankful for the other and in both these the Ministers of the Gospel must be employed as Trumpeters to sound forth the praise of God and as watch-men to give warning of Gods displeasure and of the time and approach of Judgement Being thus debters unto both we must pay both debts in their season and be so far careful of our particular charge that also we forget not to be faithful to the Nation and Church wherein we are for this is the common Ship in which we are all embarked and if this in Judgement be cast away whether dashed against the Rock of any forraign power or swallowed up in the quick-sands of domestick divisions it must needs hazard all the passengers Or if you were sure that for your parts you might be safe would it not be a bitter thing to you to stand upon the shore and to see so glorious a Vessel as this Nation is to be cast away to see this glorions Land defaced the blessed Gospel polluted the golden Candlestick removed it cannot but affect men that have any bowels Or if this move you not yet to see a stranger to Lord it in thy habitation and thy dwelling to cast thee out for your delightsom dwellings your pleasant and well-tilled fields to be made a prey and for you to sow and another to reap Impius has segetes c. for the delicate woman upon whom the wind must not blow and that scarce dares venter to set the sole of her foot upon the ground for tenderness Deut. 28.26 to be exposed to the lusts and cruelty of an enemy and to be glad to flie away naked to prolong a miserable life which they would be glad to part with for death were it not for fear of the exchange for the tender mother to look upon the child of her womb and consider Must this child in whom I have placed the hope of my age for omnis in Ascanioâ—stat chari cura parentis he that hath been so tenderly bred up must he fall into the rough hands of a bloody souldier skilful to destroy it had been well for me if God had given me a miscarrying womb and dry breasts rather then to bring forth children unto murderers if you might be safe how could you endure thus to see the evil that should come upon your people and the destruction of your kindred as it was her expression Hest 8 6. I do not Rhetorize and fawn to draw your affections your Brethren are a sad Comment upon what I have spoken and Ireland the stage upon which you may see this Tragedy acted before your eyes And is this nothing unto all you that pass by are you nothing concerned in the misery of your Brethren is not the Lord come neer un to you and may not you be consumed by the same fire tunc tua res agitur c. is not Iudah neerly concerned in the desolation of Israel can we see the dealing of the Lord with our Brethren say I shall sit down as a Ladyfor ever I shall see no forrow shal we say when the over-flowing scourge shall pass over it shall not come at us Isa 28.15 shall we